This book is dedicated
to those who translated
this document during
the Asian teaching mission venture
of 1981–82
by Dr. John W. V. Smith
from which this book sprang.
Introduction
“What is the difference between the Church of God and any of the several hundred other groups of Christians, each carrying its own denominational label or name?” This question was asked by a young Japanese seminary student in Tokyo who was sincerely seeking for guidance regarding his own Christian ministry. In his land, only about one percent of the people acknowledge the lordship of Christ under any label. For him, the answer was very important. He was concerned about having the most advantageous setting for his Christian witness. He could not help but wonder if the opportunities might be greater in a larger group.
This young man is not alone in making such a query. All around the world this question is often asked both by persons who hear about the Church of God for the first time, as well as by those who have heard but know little about this particular religious movement. Strange as it may seem, this question is most often asked by persons within the movement itself. They are sometimes at a loss to precisely describe distinctive teachings or to differentiate this fellowship from other Christian groups. Many of the questions come because of the absence of any formal statement of faith to which they can refer. It is to this issue that this study is addressed. Its purpose is to identify and describe the essential character of the Church of God movement and to examine the biblical basis of its theological teachings and practices. A few preliminary statements are necessary to set the stage for such a study.
To begin with, a word needs to be said about the significance of theology in the Church of God. Throughout its whole history all that the movement has said and done has centered on doctrine. The fact that there has been no formulated creed does not in the least suggest an indifferent attitude toward theology. In fact, quite the opposite is true. The Church of God is a reform movement and the focus of that reform has been a return to solid biblical teachings without reference to creeds and sectarian distinctives written by councils and committees. Primary attention has been given to the message of the Word of God. The pioneer leaders spoke often of “the truth” and were vigorously zealous in sharing the “light” they had received from holy Scripture. It was doctrine that brought the movement into existence. It is only by continuing in sound biblical teaching that the Church of God can fulfill its mission in the world.
Second, it must be noted that this study is not intended to be a textbook in systematic theology or a complete review of Christian doctrine. For instance, there are only brief and sometimes incidental references to such basic and important Christian themes as the doctrine of God, the doctrine of human personhood, the doctrine of the Person and work of Christ, and the doctrine of the Trinity. These and many other doctrines emphasized in the Church of God movement are basically in harmony with biblical truth as understood in the broad context of historic orthodox Christianity. Thus, there has seemed no need to deal with these generally held teachings in any distinctive “Church of God” manner. In no way should such omissions be construed to suggest that these doctrines are unimportant or incidental. Whatever is biblical and fundamental to the Christian faith has been emphasized in the Church of God.
Third, it is recognized that there is a cluster of doctrines, all of them biblical and all of them historically orthodox, which have been given particular emphasis in this religious movement. It is on these highlighted doctrines that this study will focus. In some instances the particularity of the emphasis is quantitative—because of the amount or the priority of attention which has been given to certain teachings. In other instances the distinguishing feature has been of a qualitative nature—because specific meanings and applications to certain doctrines have been considered biblically sound and appropriate for making the Christian faith meaningful in today's world. Eight doctrines with some significant degree of particularity have been selected as “distinguishing” the theological stance of the Church of God.
Fourth, it is important to call attention to the fact that these eight doctrines to be dealt with are designated as “distinguishing”—not “distinctive.” It is obvious that none of these is unique to the Church of God. Any one of these doctrines would be emphasized by many other Christian groups and some groups would interpret individual doctrines in exactly the same way as the Church of God. That is because all of them are thoroughly Christian and all are based on Scripture. This particular combination of teachings, however, each interpreted in the manner indicated, makes the Church of God approach distinctive and significant.
Finally, it should be noted that the Church of God has no “official” statement of doctrine except the Bible itself. Consequently, the choices in regard to which doctrines to label as “distinguishing” for the Church of God are those of the author and have not been so identified by any authoritative body. Moreover, the interpretations themselves bear no official stamp. They are those of a “native son” with long association with the movement. It is an attempt to faithfully articulate that which has been generally accepted and taught as biblical “truth.” Even so, as with all theological writing in the Church of God, this is one person's voice. Some may differ at certain points. But that is part of the genius of the Church of God. In a group that takes a “whole Bible” stance in regard to its creed, foregoing the practice of issuing official interpretations, there must be considerable room left for flexibility in both emphasis and exegesis. It is thus possible to hold different opinions and still maintain good fellowship as brothers and sisters in the Lord.
Despite this stance of openness and flexibility, the experience of a century of “living with the Word” has sifted out those points that give identity and purpose to this movement. The movement, true to its early message, is still seeking to restore the holiness and unity of God's church in all its beauty and power. May the study of these chapters make the vision brighter, the mission clearer, and the witness wider and stronger.
“I have written you quite boldly or some points, as if to remind you of them again, because of the grace God gave me to be a minister of Christ Jesus to the [Church of God] with the priestly duty of proclaiming the gospel of God, so that the [Church of God] might become an offering acceptable to God, sanctified by the Holy Spirit.”
—Romans 15:15, 16 (NIV)
Dr. John W. V. Smith
November 1984
Preface
In this volume, published posthumously, Dr. John W. V. Smith completes a task for which he felt a special burden for a number of years. He wanted to provide the Church of God with a statement that would help it to address the problem of self-understanding and a sense of mission. This book is addressed to the layperson as well as to pastors, teachers, and church leaders.
Dr. Smith was admirably suited to perform such a service. He was an exceptionally well-trained scholar with a Doctor of Philosophy degree in Church history and Christian thought from the University of Southern California. He taught in this field and related subjects at Warner Pacific College, and from 1952 until his retirement he was professor of Church history at the School of Theology in Anderson, Indiana. From that time until his untimely death he, along with his wife, Margaret, served the church at large in conferences and special overseas missionary assignments. This present volume, in part, stems from his effort to communicate the heritage and teachings of the Church of God to Japanese, Korean, and Indian pastors and students.
The Quest for Holiness and Unity, published in 1980 as a part of the centennial celebration of the Church of God, was Dr. Smith's largest work, and it remains the best and most current history of this movement. Not only is it valuable for understanding this heritage, but it also identifies capably and lucidly the place where the Church of God fits into the stream of historic Christianity.
Other books written by Dr. Smith include Heralds of a Brighter Day, and Truth Marches On. His unpublished Ph.D. dissertation was titled “The Approach of the Church of God (Anderson, Indiana) and Comparable Groups to the Problem of Christian Unity.”
To this may be added numerous contributions in the form of articles and Sunday School lessons. The mere listing of these written works is to recognize the tremendous influence that Dr. Smith has exerted in the church in helping to understand its heritage, its doctrine, and in understanding its mission. Beyond these written records belongs the many years of activity in the church and his influence on the life and thought of the students who studied with him. He was officially appointed the Historian of the Church in 1957. He did much to preserve for posterity the memorabilia of the church. This is housed in the archives located in the School of Theology. Too few among us saw as clearly as he the importance of both a sense of history and of destiny, and how to live out in daily life a truly ecumenical spirit.
This, his last volume, will serve the church well. Just a look at the chapter headings gives a clear indication of the scope of the book. Many will appreciate his decision to summarize the doctrines shared by Christian orthodoxy and with them his identification and clear explanation of those distinctive doctrines and emphases that help to identify the Church of God. True to his kindly and ecumenical spirit, this book is not polemical in nature. Rather it is a straightforward statement of the faith commonly shared in the Church of God. Those who use this book as a study guide will also appreciate the study questions prepared for each chapter.
Dr. Smith opposed, as did the early ministers of this movement, any effort to form creeds or to establish hard and fast statements of doctrine to be used as a test for fellowship. He did, however, know that every generation must put its faith in its own language and life even as it defends the “faith once delivered to the saints.” This principle he expressed beautifully and practically in the last chapters on discipleship and the maturing Christian. We shall miss John—his life, his mind, his gentle prodding, his skill of expression, his practical working out of his faith in the way he spent his life and his resources. For his friends it is hard to accept the fact that we now have in our hands the last book that John W. V. Smith will write. Of one thing we may be sure and in this we rejoice: He has “responded to the upward call of God.”
Dr. Milo L. Chapman
Provost,
Warner Pacific College
Portland, Oregon
February 1985
Chapter 1
The Church of God Reform Movement? How it Began
Biblical Resources
Isaiah 48:17–20; 52:8–11.
Ezekiel 20:34, 41.
Zechariah 14:6–7.
2 Corinthians 6:14–18.
Revelation 18:1–5.
For Study and Discussion
1. What are the basic reasons why reformations have been needed in the Church?
2. What features do most religious reformations have in common? In what ways would you say the Church of God reform is different from others?
3. What were the particular circumstances that brought the Church of God movement into being?
4. Several of the scriptures used as a rationale for this movement were written in relation to the history of Israel. Can these be properly applied to the condition of the Church in the nineteenth century?
5. In withdrawing from the various denominations and launching a new movement, how did Warner and the other leaders answer the accusation that they were only starting a new sect and not demonstrating the Christian unity they talked about so much?
Suggested Group Activity
Ask each person in the group for a brief personal history of his or her relationship to the movement: How many years? How about parents, grandparents, or others? Where was contact first made and how? (There may be some interesting stories!)
Information and Issues
Why Reformations?
In the Old Testament there is the recurring story of God's chosen people, Israel, wandering away from their covenant relationship with Yahweh. Time and again prophets and other leaders called them back to the true worship of God. Likewise, in the almost two thousand years of its history the Church has experienced departures and deviations that have required calls to return to the true faith. Whenever truth has become enshrouded in error, whenever ritual has obscured spirit, whenever either people or systems have become corrupt, or whenever essentials have been replaced by incidentals?a God-inspired person or group has appeared on the scene seeking to restore the Church to its true character as the body of Christ and the people of God.
In general, it may be said that all of the “reformations” in the Church have aimed at one or more of four general objectives: (1) the correction of errors or distortions in teaching that had crept into the Church, (2) the removal of corrupt persons and practices, (3) the changing of unscriptural or outmoded systems and procedures that had developed, and/or (4) the reemphasizing of some aspects of the faith that had come to be either negated or neglected. These chapters will focus attention on a contemporary Christian reform movement that embraces all four of these objectives. It is known simply as the Church of God. Church historians recognize that the general state of Christianity in the closing decades of the nineteenth century was far from ideal. Despite the appearance of revival movements in both Europe and America as well as the great surge of missionary activity by almost all Protestant denominations, there was extensive evidence that all was not well in organized Christendom. There were numerous “liberal” tendencies that brought the authority of Scripture into question and discounted the role of Jesus as divine Savior. Underneath an outward appearance of righteousness there was a pervasive laxity in upholding ethical and behavioral standards for both church members and ministers. The burgeoning denominational system had produced more than two hundred different “brands” of Christianity. Even though there were some significant efforts for Christian cooperation between these denominations, most were competing with each other and sometimes engaging in vicious efforts to overpower another. The time was ripe for major reform.
The Why and How of Reform
Into this “gilded age” context there appeared some spiritually sensitive and dedicated people. Understanding the nature of the situation, they proclaimed concepts and took bold actions that would revamp the whole structural pattern under which Christianity was functioning at that time. The focus of their concern centered on biblical teachings regarding the nature of God's church. Using the church of the New Testament as a model, they judged the churches of their day to be distorted in form, dimmed in vision, and deficient in standards. They were not content simply to suggest cosmetic changes; they went to the core of the problem, challenging the whole denominational system. They denounced the dividedness of the churches and the worldliness of humans deciding which persons would be accepted into the membership of a given church. They called all true followers of Christ to live a life of holiness and to abandon the “sinful sects” that separated them from each other.
These reformers found biblical support for this radical approach in the symbolic meanings derived from the many examples of God's warnings to Israel through the prophets about compromising with the pagan practices of Babylon. Isaiah, for instance, reports the word of the Lord to the people: “Leave Babylon, flee from the Babylonians! Announce this with shouts of joy and proclaim it. Send it out to the ends of the earth; say, ‘The Lord has redeemed his servant Jacob’ ” (Isa. 48:20). He repeated the message later with even more vigor: “Depart, depart, go out from there! Touch no unclean thing! Come out from it and be pure, you who carry the vessels of the Lord” (Isa. 52:11).
The prophets made it clear that a clean break from all sinful cultures was a prerequisite for the restoration of the nation. Ezekiel voiced the divine promise: “I will bring you from the nations and gather you from the countries where you have been scattered—with a mighty hand and an outstretched arm and with outpoured wrath …. I will accept you as fragrant incense when I bring you out from the nations and gather you from the countries where you have been scattered, and I will show myself holy among you in the sight of the nations” (Ezek. 20:34, 41). The fulfillment of this promise of restoration would mark the end of the dark day of bondage and confusion. Zechariah spoke of this time as the “day of the Lord” and said, “On that day there will be no light, no cold or frost. It will be a unique day, without daytime or nighttime—a day known to the Lord. When evening comes, there will be light” (Zech. 14:6–7).
It should be noted that New Testament writers utilized these same warnings and promises, applying them to conditions in the first-century church. The Apostle Paul, for instance, cites these passages in order to stress the importance of making a complete break with the pagan culture of his day: “Do not be yoked together with unbelievers. For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness? … ‘Therefore come out from them and be separate, says the Lord. Touch no unclean thing, and I will receive you’ ” (2 Cor. 6:14, 17). The Apostle John uses the fall of Babylon as the symbol of God's ultimate triumph over the forces of evil as represented in the oppressive Roman Empire. Exultantly he anticipates its destruction: “Fallen! Fallen is Babylon the Great!” Then, after elaborating on her sins, he repeats the same warning that was given to Israel: “Then I heard another voice from heaven say: ‘Come out of her, my people, so that you will not share in her sins, so that you will not receive any of her plagues; for her sins are piled up to heaven, and God has remembered her crimes’ ” (Rev. 18:1, 4–5).
The reformers in the late nineteenth century could also see some very relevant applications of such passages to the church in their own day. Babylon, the symbol of sin, compromise, and confusion, was an apt description of the distortions of the faith and the sectarian division that they saw around them. They believed God still had a holy people and that he was calling them out of all the sects in which they were scattered to return to “Zion”—the true church. The time was right for such a movement. It was the “evening time” when light had broken forth at the close of the dark day. Joyfully they sang:
“Brighter days are sweetly dawning,
O the glory looms in sight!
For the cloudy day is waning,
And the evening shall be light.
Lo! the ransomed are returning,
Robed in shining crystal white,
Leaping, shouting home to Zion,
Happy in the evening light.”
Where and When The Church of God reform movement had its beginnings in the midwestern region of the United States of America. The first apparent manifestations were in the states of Indiana, Michigan, Ohio, and Illinois. It is customary to speak of 1880 as the year in which it started. However, from available evidence it would be possible to designate 1877 or 1878 as times of special insights by some of the early leaders. The first overt action toward launching a movement, though, did not occur until October 1881 in a meeting near the village of Beaver Dam, Indiana.
Although this movement for the rebirth of the Church originated in America it soon spread to Europe, Asia, and Africa. Spiritually sensitive, devout, and courageous Christian men and women heard or read the message and responded with enthusiasm. Many said, “I hear you saying what I have believed for a long time, but I did not know that others felt this way also. Thank the Lord for the Truth!” Thus, it is not possible to identify a single person as a “founder” of the movement. There were several early leaders, however, who played a very significant role in the development of the work. Among these in America would be Daniel S. Warner, Joseph C. Fisher, A. J. Kilpatrick. To these must be added the names of A. D. Khan of India and Ukichi Yajima of Japan, who identified themselves with the message just a few years later. They and many more were captured by a vision of the rebirth of the New Testament concept of the Church. They were so caught up in a sense of significance for their message that they took great care to keep from calling attention to themselves as persons. They regarded the developing response to their activity as a work of God and not the product of their own leadership. They took advantage of every opportunity to tell their story.
Who Was This Man Warner?
Among the early leaders the name most often mentioned is D. S. Warner. A look at his record reveals that he hardly fits the image of a “reformer.” Far from being a rebel or a wild-eyed fanatic, he had been a serious-minded Christian minister for fourteen years. Licensed by the General Eldership of the Churches of God in North America (Winebrennerian), he had served as pastor of several congregations in Ohio. He also spent more than two years in home missionary work in Nebraska. Recognized as an evangelist, he had been successful in all of these ministerial pursuits.
Warner had grown up in rural Ohio. His parents were not church-going people, and it was not until he was almost twenty-three years old that he gave any serious thought to religion. One February night in 1865 he attended a revival meeting being held in a country schoolhouse. He responded to the call to come forward and dedicated his life to God. From that time he entered into a serious quest for spiritual truth. The first two years after his conversion were spent in attending college and in teaching public school. In 1867 he entered the ministry.
Warner never ceased to have an open mind about his beliefs and methods of work. In the early years of his ministry he was a strong opponent of the doctrine of holiness that was beginning to be emphasized by some Methodists and other church leaders at that time. In the year 1877, however, he became convinced that this teaching was supported by Scripture and that living a holy life was possible for those who had been sanctified by the Holy Spirit. He began to preach holiness with great vigor. Somewhat to his surprise other ministers in his denomination became quite critical of his new emphasis. This led to some difficulties and eventually resulted in the revocation, in January 1878, of his license to preach. After some time he affiliated with the Northern Indiana Eldership of the Church of God. This small group accepted holiness teaching. He became an active leader, serving as an evangelist and editor of their church paper. After three years, however, he found that fellowship too narrow for his expanding concept of truth. In October 1881 he severed his connection with all sectarian structures. He declared himself to be in open fellowship with all true followers of Christ, unencumbered by any humanly made barriers.
A Movement is Born
If Warner felt very much alone at the time he made his declaration it was not long until he discovered that many others had been thinking along such lines for as long, or longer, than he had. Within the next few months a movement began to take shape as other leaders and lay persons from various churches added their witness. J. C. Fisher and his wife, Allie, from Michigan, A. J. Kilpatrick in Ohio, and Jeremiah Cole from Missouri were among the earliest ministers. Kilpatrick, a United Brethren pastor, had declared himself to be free from sectarian bondage even earlier than Warner. These and many others showed themselves to be vigorous “flying messengers,” proclaiming far and wide this “truth about the church” that had excited their own understanding.
Not Men But a Message
None of these early leaders in the Church of God had any intention of launching a new religious organization. That would only add to the division among Christians—the basic evil from which they were trying to escape. They were simply an unstructured group of people who were brought together by their common faith in Christ and their conviction that they had a message for the whole church. They had seen the “light” on the nature of the church. They were the possessors of the great realization that the will of God could never be fully accomplished until all true Christians were brought together in a common witness. They insisted that not only must persons redeemed by Christ live righteous lives, but they must also be in harmony and fellowship with one another. On the basis of these fundamental principles the Church of God reformation movement was launched into a world that desperately needed its vital and positive message.
Biblical Resources
Hosea 14:1–2.
Matthew 16:18.
Acts 2:41–47.
Romans 12:1–2.
2 Peter 2:1–3.
For Study and Discussion
1. In what ways is the Israel of the Old Testament a prototype of the Church? What parallels can one see between God's repeated calls to Israel through the prophets to return to the way of righteousness and the call to the Church for reformation and renewal?
2. In what sense is it feasible to make the first-century church a model for the church of the present day?
3. Why would the reformations of the Church prior to the late nineteenth century be considered necessary and good but inadequate?
4. What particular religious conditions in America in the 1870s and 1880s made this area a particularly receptive field for reform?
5. Reformers always call attention to failures and shortcoming of the existing situation; they also must have some solutions to the problems they pose. What kinds of answers did the early Church of God leaders have for the questions they raised?
Suggested Group Activity
The descendants of many of the earlier reforming groups are still witnessing to the faith of their founders. Various persons may share their contact with or knowledge of such groups as the Franciscans, the Waldensians, Lutherans, Mennonites, Quakers, Brethren, Disciples of Christ, and various groups.
Information and Issues
How Old Is the Church of God?
The Church of God reform movement celebrated its centennial in 1980–81. But this was not a commemoration of the one-hundredth anniversary of God's church. Ever since his covenant with Abraham, God has had a “people” he calls his own. The Old Testament tells the story of God's dealings with this special people. He blessed them in their faithfulness, punished them in their wrongdoings, and called them to return when they wandered from his ways (Hos. 14:1–2). The New Testament tells the story of God's sending his Son Jesus to the earth as Savior and Lord, making it possible for humankind to have a new relationship with the divine. Thus, Jesus brought into being a new “people of God” which he called the Church (Matt. 16:18). So the Church of God, in its broadest sense, is as old as time. In the New Testament sense its beginning goes back to the time of Christ.
The Church has thus been in existence through twenty centuries. It now becomes important to review some highlights of this total history in order to understand the relevance of the reform movement that developed in the late nineteenth century.
The New Testament Church
Even though Jesus founded the Church he did not draw up any design for its structure. Apparently he left the impression that a special responsibility for the continuation of his work rested upon the Twelve. Thus, the remaining eleven rather quickly proceeded to select a successor to Judas (Acts 1:15–26). Something of the manner in which the early church functioned is described in Acts 2:41–47. The writer depicts an almost idyllic situation with the saints “praising God and enjoying the favor of all the people” (v. 47). The letters of Paul and other writings, however, indicate that the first-century church was not perfect and had to deal with many problems. Despite these imperfections the church described in the New Testament is the best model we have of the new “people of God.” These are the ones Jesus delegated to carry on his work in the world (Acts 1:8). This story of the early development of the Church provides the basic foundation for the beliefs, structure, and mission for all time. In this fundamental sense it is the model for judging the faithfulness of the Church in any age or situation.
Deviations, Distortions, and Departures
Very early in Christian history, beginning even during the time the New Testament books were being written, there began to be additions to and departures from the New Testament pattern. This continued for several hundred years. These deviations are referred to as heresies and the process of “falling away” is called apostasy. For many centuries, Christian leaders were called upon to determine whether certain new teachings or practices were consistent with the basics of Christianity, or if they were actually leading in a direction that would destroy the faith.
The earliest teachers who put forth a threatening doctrine were those who projected the view that a person must first become a Jew in order to become a follower of Christ. Combating the Judaizers was the burden of several of the Apostle Paul's letters, especially Galatians. Then there were those who taught that the Christian message of freedom from the Jewish law gave one license to do anything. These first-century libertines were known as Nicolaitans (Rev. 2:6, 15). In the second century a man by the name of Montanus was disturbed about the growing formality he saw in the church, a very valid concern. He claimed himself to be a personification of the Holy Spirit, the paraclete (John 14:16–17), who had come, as Jesus promised, to proclaim the truth. These are only a few examples of false teachings and teachers who appeared in the early centuries to threaten the Church.
Then, too, many Gentile converts to Christianity had been former devotees of various pagan philosophies such as Stoicism, Epicureanism, Platonism, and Gnosticism. Some aspects of these philosophies were compatible with Christianity, while other features distorted the faith. It was not always easy to separate the true from the false. Gnosticism especially made deep inroads into the Christian community, strongly supporting the concept of the deity of Christ but denying his humanity. The Apostle John's statement, “The Word became flesh and lived for a while among us,” for example, is a strong anti-Gnostic affirmation (John 1:14).
In subsequent centuries many other doctrinal disputes arose. Many of these dealt with the nature of Christ and his relationship with the Father and the Holy Spirit. The most famous of these controversies dealt with the teachings of Arius, a presbyter in Alexandria, Egypt, in the late third and early fourth centuries. Arianism denied the equality of Christ the Son with God the Father. The debate became so intense that the unity of the Roman Empire was being threatened. Emperor Constantine called a general council of church officials to settle the matter. This council met at Nicea, in Asia Minor, in A.D. 313 and made Arian teachings a heresy. Their statement, known as the Nicene Creed, confirmed the doctrine of the Trinity, affirming the equality of the Son with the Father. It became the basic declaration of Christian orthodoxy for all time. Later councils dealt with related issues but none ever denied Nicea. This conciliar method of deciding what is Christian truth and issuing creedal statements became standard for the next several centuries.
Other problems arose in regard to the church's organization and structure. Since Christianity was new there were no established practices and Jesus gave practically no instruction along this line. Most early Christians were Jews; thus, it was only natural that many Jewish practices would be carried over and adapted to the new faith. The synagogue system, for example, became the model for the regular assembling of Christians for worship and study. The time was changed from the Sabbath to the first day of the week in commemoration of Christ's resurrection. Other procedures were borrowed or adapted from common practices in the culture of that day and from the political methodology of the Roman Empire. The development of the hierarchical structure of the Roman Catholic church is a good example of this kind of natural adaptation.
The result of all these developments was that by the time of the late Middle Ages the Church had become very institutionalized with strong central control. It was tightly creedalized, completely sacramentalized, predominantly clericalized, elaborately organized, and closely allied with the civil government. It became a state-supported institution during the late fourth century. By the sixteenth century there were many reasons why the Church was ripe for reform.
Reform Movements
Even before the great upheaval of the sixteenth century there were several significant attempts to get the Church back on the right track. By the fourth century there were many who felt the Church was becoming too much like the world, and so they withdrew from society and lived as hermits or monks in order to preserve their holiness. This practice was institutionalized in the monastic movement and came to be accepted by the Church. Later the medieval mystics, such as Francis of Assisi, claimed the privilege of direct access to God without having to go through a priest or participate in an approved ritual. In so doing they challenged both the clericalism and the sacramentalism that had developed in the Church. In the twelfth century several “anti-churchly” groups developed, mostly in southern France and northern Italy. They were known by such names as the Cathari (the Pure), Albigensians, and Waldensians. They emphasized personal salvation by faith and sought to live holy lives. The Albigensians were persecuted severely and finally annihilated. The Waldensians took refuge in the Italian Alps and survived, even to the present day. They are recognized as the first heralds of the Protestant reformation four-hundred years later.
The great era of religious reform came into full bloom in the sixteenth century when strong leaders such as Martin Luther, John Calvin, Ulrich Zwingli, John Knox, and others successfully challenged the powerful hierarchy of the Roman Catholic church by undermining the theological structure that supported it. They emphasized justification by faith rather than sacraments, the sole authority of the Bible rather than the pope, the priesthood of all believers rather than limiting the right of access to God only to ordained clergy, and the freedom of all Christians to regard their vocations as a calling from God rather than just the select few who took religious vows. Many historians speak of this reforming movement as a “religious revolution.” Beginning in Germany and spreading to most other western European nations, it brought major changes to both the religious and political structures of the whole region.
There were other reformers in the sixteenth century, however, who felt that these major leaders did not go far enough. The Swiss Brethren and others advocated believers' baptism (rather than the baptism of infants), emphasized the necessity for holy living after conversion, and believed that the Church should be free and separate from the government. These people were called Anabaptists (re-baptizers). Eventually the various small groups were consolidated under the leadership of Dutch reformer Menno Simons, and they became known as Mennonites.
These far-reaching events of the sixteenth century did not end the need for reform, however. Since that time many more movements have developed with the avowed purpose of bringing the Church more in line with biblical teachings. It is important to mention a few of these. In seventeenth-century England, for instance, a group known as Puritans came into being. Their major concern was to purify the Church of England by removing some remaining Roman Catholic practices. They were persecuted by the established church and some were forced to leave England. Many of these displaced Puritans became the first settlers in the new world of North America. A group of radical Puritans under the leadership of George Fox were known as Quakers. They abolished both the ordained clergy and the sacraments altogether and set very strict standards for Christian behavior.
Another reform movement known as pietism developed in Germany during the eighteenth century and spread to England and other countries. The pietists sought to restore personal devotion for all Christians. They also encouraged Christian service and missions. This new emphasis on “heart and hand” religion resulted in the formation of new groups such as the Moravians and the Church of the Brethren. It also became a primary factor in generating the great evangelical wakening in England led by John and Charles Wesley, which means that pietism was a strong influence in the development of Methodism.
At various times in Christian history, and particularly since the sixteenth century, there have been times of renewed enthusiasm for deepening the commitment of believers. This was often accompanied by vigorous efforts to win new converts. These special times were appropriately called “revivals.” Even though the primary thrust of such efforts has been renewal rather than reform, the impact of some has brought significant change in the character of the Church. The English evangelical awakening just mentioned would be a good example. The Great Awakening in America in the 1740s would be another, as would the Kentucky Revival on the American frontier around the year 1800. This latter movement initiated a particular approach to Christian experience that focused on the necessity of personal conversion. Being “born again” and receiving inner assurance of being “saved” came by accepting the redemption made possible through Christ's death on the cross. This approach came to be called “revivalism.” Mass meetings were the chief method. Often they were held over an extended period of time. Sometimes they were conducted in open areas where people could set up temporary living accommodations and stay for several days. These were called camp meetings. Both the concepts and the methods of revivalism had a great influence on the development of Christianity in America and in many other parts of the world.
Two other movements need to be mentioned which have special significance as antecedents of the Church of God. The first of these developed on the American frontier in the wake of the Kentucky revival. In the early 1800s some leaders in that area, notably Thomas and Alexander Campbell and Barton W. Stone, became concerned about the growing number of divisions and sects in Christianity. They believed this was contrary to Christ's intention for the Church. Even though this effort toward Christian unity did not stem the tide of sect-making, it is a notable witness to the New Testament teaching that God has only one church and all true followers of Christ are members.
Another nineteenth century movement of special importance is the National Holiness Association, which was organized in 1867. Many Christian leaders had become concerned about the growing laxity in behavioral standards and what appeared to be an increasing worldliness in the churches. Focusing attention on biblical teachings in regard to holy living, they lifted up the doctrine of sanctification as the means for achieving this standard of Christian perfection. This came through the empowering work of the Holy Spirit. Following the language of John Wesley, they spoke of sanctification as being the experience of “perfect love” and as a “second work of grace” beyond justification.
The New Reformation
With this background—almost nineteen centuries of Christian history and many efforts for reform and renewal—the Church of God reform movement began. In many respects this reformation resembles several of the earlier reform movements. For example, there was strong preaching about justification by faith, the authority of the Bible, a “born-again” experience of salvation followed by the Holy Spirit's work of sanctification, and holiness in everyday living. There was also a major emphasis on what all of these teachings meant when related to God's one holy church. Thus, instead of limiting itself to one or two points of emphasis, such as previous reformations had done, this new movement sought to bring all biblical truth and all true Christians together in a unity of faith and fellowship. This would enable the Church to measure up the full extent of God's intention for it. From the standpoint of comprehensiveness other reformations had not approached the scope of vision and the ambitious hope of this one. The Church of God reformers “saw the church.” They envisioned a bringing together of all faithful Christians into a visible unified fellowship that would transcend all divisions and surmount all sectarian walls.
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