Dangers of Church Cooperation
Dangers of Church Cooperation DANGERS OF CHURCH COOPERATION
By G. H. P. Showalter The church of the New Testament is a spiritual institution. The Savior before the Roman governor declared, “My kingdom is not of this world .... now is my kingdom not from hence” (John 18:36). He rules from heaven not from some great center on earth. His sovereignty is in heaven, not in the earth. The faithful of earth—his servants and subjects— recognize his heavenly kingdom, his heavenly sovereignty, and place their lives under this government. The rule of Christ is in the heart of his subjects and through this he controls the life and conduct. “Behold the kingdom of God [his sovereignty, his rule] is within you.” “The kingdom of God cometh not with observation” (Luke 17:20-21). We have been told: “Just so the heart is right all is right.” While this statement is not correct, it remains that the heart must be right in order that, and before, all else can be right. The Savior declares, “Blessed are the pure in heart, for they shall see God” (Matthew 5:8), and Peter said to Simon, “Thy heart is not right before God” (Acts 8:21). This suggests to our minds the nature of the kingdom of heaven. In fact these statements, directly from the inspired truth of heaven, set forth the character and manner of the government of Christ, and, incidentally, dispel forever the idea that Christ is now or ever will be on an earthly throne as a ruler among the kings and kingdoms of this world. The church of Christ in its general sense as the body of Christ has no earthly organization. Christ is in his glory at the right hand of God, and all the divinely called and sent apostles and prophets have long ago departed from earth to be with Christ. They left no successors in office. Christ himself left no earthly successor in office. He is our ever-living and everlasting Sovereign and any assumption of office, position or authority as a succession of him is nothing short of rebellion against the kingdom of heaven and a subversion of the divine order. God has never authorized anyone to become or be the ‘‘vicar of Christ” on earth. Neither is there a succession of apostles. The holy apostles of the Lamb, who through inspiration gave the Holy Oracles in the collection called the New Testament, perfected a work that needs no revision nor modification. They have said enough and the world needs no more. What could another group of apostles do more than has been done ? The apostles of the Christ were called and qualified for a special work and they completed this work. To contend otherwise would be to challenge the perfections of heaven. What could other apostles now do that has not been done already? What could they reveal for the salvation of the world that has not been revealed already ? What truth could they demonstrate by miracle that has not been abundantly attested by the miracles and mighty signs wrought already? Besides to have other apostles now would be to usurp the office and work of the apostles of Christ. They have left the earth but they have not passed out of existence. They are living still, alive unto Christ. The Christ is still enthroned at the right hand of God, with his holy apostles and prophets as the ambassadors of his will, with all . the authority of heaven and earth divinely committed to his hand. We have no need of another Christ, but still we have as much need of another Christ as we do of another college of apostles, or of a succession of apostles in some earthly office.
It was a sad day in the history of the church when the divine order was set aside and men began to organize the church. A great ecclesiasticism was developed exercising authority over the churches, whereas neither Christ nor any of his apostles ever authorized any man to have any authority outside of the local congregation. Let it be distinctly noted that there is no earthly organization of the church of Christ outside of the local congregation. Outside of this there is, on earth, no legal existence of the church founded by our Lord. There is no earthly president, or head of the church to rule, serve, live and die and be succeeded by some other mortal. Nothing of the sort. The church cannot sue and be sued in the civil courts. It is a spiritual, heavenly institution and is not organized and controlled like governments and institutions of earth. Every religious institution or organization of earth founded by men with presidents, popes, cardinals, bishops, archbishops and other high ecclesiastical functionaries is an institution different from and apart from the church of Christ and in its final analysis is rebellion against God. The wisdom of God may be observed in the; divine arrangement for his church. The local assemblies or groups with their elders and deacons, constitute a sisterhood of congregations with a common! cause and the same divine, and holy purpose, but independent so far as their local church government is concerned. Each congregation is a distinct unit responsible directly and only to God and Christ Jesus his Son. The elders and deacons of one congregation have no authority whatever, over the membership of any other congregation. And thus while there may be, and it is important that there should be cooperation among the churches of Christ, this cooperation must never be permitted to go beyond the limitations authorized in the inspired writings of the New Testament. There may be, there is, and should be, a concert of action on the part of congregations of disciples of the Christ. But there cannot be an institution made up of representatives of a plurality of churches, and officers elected and installed to preside over and serve in such an institution, apart from, and distinct from, the local congregation with any sort of authority from the word of the Lord. Such a body has no counterpart in the work of the inspired apostles of Christ Jesus our Lord. They left no precedent for it, and gave no orders nor instructions for the creation nor for the existence of such an organization. Such an arrangement becomes indeed an existing entity—and what is it? It is not the church. The church consists of all the saved in Christ, redeemed by his blood. But the institution of men mentioned above does not consist of all the saved in Christ. Hence it cannot be the church of Christ. It cannot be a local congregation or church of Christ, for its members and officials are not the same as any local church. It is an institution that was not founded by Christ—is not the church of Christ—is not the same as the church of Christ—is not like the church of Christ. It is an institution founded by men with no authority whatever from Christ our great Leader and Lawgiver and the Captain of our salvation.
It is manifestly within the scope of approved prece-dent and precept from the inspired records of the New Testament that two or more local congregations combine their effort and service in any particular mis-sion work, or any case of charity or need, but they can perform such service or render such relief, each as an independent group, or body only. Some examples under the direction and approbation of the apostles will make this clear to all. In Acts 11:27-30; Acts 12:25 we are given some insight into just how the disciples and the churches proceeded in relief work.
The passage reads:
“Note in these days there came down prophets -from Jerusalem to Antioch. And there stood up one of them named Aga- bus, and signified by the Spirit that there should be a great famine over all the world: which came to pass in the days of Claudius. And the disciples, every man according to his ability, determined to send relief to the brethren that dwelt in Judea: which also they did, sending it to the elders by the hands of Barnabas and Saul” .... “And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministration.”
Let us note:
1. There was a famine in Judea and the disciples there were in need of relief.
2. The disciples over at Antioch, in keeping with the benevolent and unselfish spirit
of their Master, determined to send relief to their needy brethren in Judea.
3. In this instance the offering—the relief was sent by the church at Antioch and the
individual “disciples, every man according to his ability,” making the offer-ing.
4. Their relief was sent by faithful men—Barnabas and Saul. 'In this instance these
men were serving in the capacity of deacons and deacons should always be men
of blameless and faithful lives.
5. This relief was delivered to the “elders” of the church,'or probably churches, in Judea.
6. Note the “relief” sent was not delivered to a board, or any sort of an organization
outside of the church—and if was given “to the elders”—the elders of the local church.
This should be sufficient so far as divine authority is concerned in the matter of
sending relief to' any who are in need. The work was done through the Ideal congregation
at Antioch without re-course to any other temporary or permanent institution or organization. But let us consider another passage of Scripture that throws some light on this very interesting question. In First'Corinthians 16:1-4 we have from Paul the following:
“Note concerning the collection for the saints, as I gave order to the churches of. Galatia, so do ye. Upon the first day of th? week let each one of you lay by him in store, as he may prosper, that no collections be made when I come. And ivhen I arrive, whomsoever ye \shall approve. them loiil I send with letters to carry your bounty unto Jerusalem: and if it be meet for me to go also, they shall go icith me.'''
1. From the above we learn that Paul gave this special instruction to the churches in Galatia
and that it went forth from him an inspired apostle, as an “order.”
2. Later he gave the same “order” to the church at Corinth.
3. “The churches in Galatia”—how many we do not know, but we have reason to infer the
number was considerable—were separated many miles from the church at Corinth in Greece.
4. Here we find, another instance of the local con-gregation—rather mention of a plurality of
local congregations in their congregational capacity--sending relief to a distant place. No
other organization other than the local church was resorted to in making up this bounty,
and in the service of its delivery to those in need. In the Second Epistle to the Corinthians Paul enlarges upon this very matter of relief for the poor saints, and in the 8th and 9th chapters, sets forth in lucid terms the requirements and manner of giving for such cause. It seems these words of Paul should find a place just here. Notice the directness and simplicity of his message, instruction and exhortation.
“Moreover, brethren, we make known to you the grace of God which hath been given in the churches of Macedonia; how that in much proof of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. For according to their power, I bear ivitness, yea and beyond their power, they gave of their own accord, beseeching us with much entreaty in regard of this grace and the fellowship in the 'ministering to the saints: and this, not as we had hoped, but first they gave their own selves to the Lord, and to us through the will of God. Insomuch that ice exhorted Titus, that as he had made a beginning before, so he would also complete in you this grace also.
“But as ye abound in everything, in faith, and utterance, and knowledge, and in all earnestness, and in your love to us, see that ye abound in this grace also. I speak not by way of com-mandment, but as proving through the earnestness of others the . sincerity also of your love. For ye knmv the grace of our Lord Jesus Christ, that, though he teas rich, yet for your sakes he be-came poor, that ye through his poverty might become rich. And herein I give my judgment: for this is expedient for you, who were the first to make a beginning a year ago, not only to do, but also to with But now complete the doing also; that as there was the readiness to will, so there may be the completion also out of your ability. For if the readiness is there, it is acceptable according as a man hath, not according as he hath not. For I say hot this that others may be eased and ye distressed; but by equality: your abiindance being a supply at this present time for their want, that their abundance also may become a supply for your want; that there may be equality: as it is icrit- ten, he that gathered much had nothing over; and he that gathered little had no lack.
“But thanks be to God, who putteth the same earnest care for you into the hearts of Titus. For he accepted indeed our exhor-tation; but being himself very earnest, he went forth unto you of his own accord. And we have sent together with him the brother whose praise in the gospel is spread through all the churches; and not only so, but who was also appointed by the churches to travel ivith us in the matter of this grace, which is ministered by us to the glory of the Lord, and to shoio our readiness: avoiding this, that any man should blame us in the matter of this bounty which is ministered by us: for we take thought for things honorable, not only in the sight of the Lord, but also in the sight of men. And we have sent with them our brother, whom we have many times proved earnest in many things, but now much more earnest, by reason of the great confidence which he hath in you. Whether any inquire about Titus, he is my partner and my fellow-worker to you-ward, or our brethren, they are the messengers of the churches, they are the glory of Christ. Show ye therefore unto them in the face of the churches the proof of your love, and of our glorifying on your behalf” (2 Cor. Ch. 8).
“For as touching the ministering to the saints, it is super-fluous for me to ivrite to you: for I know your readiness, of which I glory on your behalf to them of Macedonia, that Achaia hath been prepared for a year past; and your zeal hath stirred up very many of them. But I have sent the brethren, that our glorying on your behalf may not be made void in this respect; that, even as I said, ye may be prepared: lest by any means, if there come with me any of Macedonia and find you unprepared, we (that we say not, ye) should be put to shame in this confidenceA I thought it necessary therefore to entreat the brethren, that they would go before unto you, and make up before-hand your afore-promised bounty, that the same might be ready as a matter of bounty, and not of extortion.
“But this I say, he that someth sparingly shall reap also sparingly; and he that someth bountifully shall reap also bounti-fully. Let each man do according as he hath purposed in his heart: not grudgingly, or of necessity: for God lovetJi a cheerful giver. And God is able to make all grace abound unto you; that ye, having alxcays all sufficiency in every thing, may abound unto every good xoork: as it is written, he hath scattered abroad, he hath given to the poor; his righteousness abideth for ever.
“And he that supplieth seed to the sower and bread for food, shall supply and multiply your seed for sowing, and increase the fruits of your righteousness: ye being enriched in everything unto all liberality, ivhich worketh through us thanksgiving to God. For the ministration of this service not only filletJi up the measure of the wants of the saints, but aboundeth also through many thanksgivings unto God; seeing that through the proving of you by this ministration they glorify God for the obedience of your confession unto the gospel of Christ, and for the liberality of your contribution unto them and unto all; while they them-selves also, loith supplication on your behalf, long after you by reason of the exceeding grace of God in you. Thanks be to God for his unspeakable gift” (2 Cor. Ch. 9).
Notice then that,
1. The churches in Galatia, as churches, and under the instruction of Paul the apostle, provided
and supplied through free-will offerings relief for those in need.
2. The church at Corinth was instructed of Paul to do the same thing.
3. The churches in Macedonia, as churches—not as an ecclesiasticism, as combination of churches
— did also as the churches of Galatia and Achaia.
This, then, should suffice, so far as relief work i» concerned, and how it was carried on in apostolic times. There is not found an exception to this method or manner of doing this type of divine work and service. But just here we may consider with profit the report of Paul to the church at Philippi, for what they were doing to support him in mission work.
"But I rejoice in the Lord greatly, that now at length ye have revived your thought for me; wherein ye did indeed take thought, but ye lacked opportunity. Not that I speak in respect of want: for I have learned, in whatsoever state I am, therein to be content. I know how to be abased, and I know also how to abound: in everything and in all things have I learned the secret both to be filled and to be hungry, both to abound and to be in want. I can do all things in him that strengtheneth me. Howbeit ye did well that ye had fellowship with my affliction. And ye yourselves also know, ye Philippians, that in the beginning of the gospel, when I departed from Macedonia, no church had fellowship with me in the matter of giving and receiving but ye only; for even in Thessalonica ye sent once and again unto my need. Not that I seek for the gift; but I seek for the fruit that increaseth to your account. But I have all things, and abound: I am filled, having received from Epaphroditus the things [that came] from you, an odor of a sweet smell, a sacrifice acceptable, well-pleasing to God. (Php_4:10-18).
Paul was a great missionary. He made many sacrifices in order to preach the gospel. Sometimes he worked with h\s own hands to support himself that, he might preach the gospel (See 1 Thessalonians 1:9-10; 2 Thessalonians 3:8-9). Again churches sent up to him things necessary for life. The church at Philipp: had had fellowship with Paul. Other churches did the same. The statement, “When I departed from Macedonia no church had fellowship with me in the matter of giving and receiving but ye only1’ is an implication that other churches on other occasions had extended such fellowship.
Outside of their needs within their own local affairs there are two great responsibilities for the churches of Christ. These are:
1. Relief work, ministering to the necessities of the saints, and doing good to all men, including possibly the care for
and the training of orphan children and others in need.
2. The support of men who are preaching the gospel in destitute fields, often referred to—with possible inaccuracy—
as “mission work.”
Some have supposed in the past and many presume at the present time that the successful execution of such service necessitates, or at least warrants the organization of a society other than and in addition to the local church. Rut in proceeding to institute such organization it becomes necessary to create offices and elect officials other than, and in addition to, those elders and deacons and evangelists of the local congregation of the New Testament. Thus a society is formed with officials performing a service that is not limited to, and does not of necessity belong to, any one local congregation—a sort of supervisory body with either assumed or delegated authority over, and administration of, the affairs of the local church. And all this without one particle of authority from the New Testament. To such a body the New Testament gives no jurisdiction whatever over the churches nor any authority to handle the money or direct the missions of the local church. Churches of Christ may act in unison, or by a concert of action—directing their services to the same needy field—but each, to act scripturally, must maintain its congregational independence with no supervision of outside overlords.