"This We Continue to Believe" elder letter posted just below, just scroll down.
***UPDATE***
There are now 7 letters/papers on this site
paper #1 This We Continue to Believe, 5 Elder paper July 2010
paper #2 Preservation Effort Letter July 2012
paper #3 A letter from Preservation AC's to church leadership May 2009
paper #4 A document on sin and the blood of Christ
paper #5 A document on Hebrews
paper #6 A document on Romans 7
paper #7 A detailed piece of propaganda with many falsehoods from either dishonesty or ignorance May 2012
This group has not been dormant the past 2 years since the 5 elder letter. They continue to send out material with the same heresy. Its supporters include a portion of current AC elders and ministers as well as all those breaking away to meet separately.
A fuller response to this movement can be found here: http://responsetoacpreservationmovement.blogspot.com
To the discerning reader,
The historic Christian doctrines denied and heresy affirmed by the these elders and this preservation movement include:
1. Original sin, the imputed guilt and sin of Adam to all men.
They believe in the innocence of all men before a certain undetermined age at which point the person becomes a sinner and is counted as guilty of condemnation.
2. Justification by faith alone.
They affirm the Roman Catholic doctrine of justification by faith plus works.
Roman Catholics believe: faith + works -> justification
The biblical doctrine: faith alone -> justification + works
3. The imputed righteousness of Christ.
Again, they affirm the Roman Catholic doctrine of "infused" righteousness, or that the believer's own good works become the basis for their justification. This is separate and distinct from the biblical doctrine of progressive sanctification. The biblical doctrine is that Christ's active and passive obedience and perfect righteousness is imputed to believers by faith alone and on that basis are justified.
4. Blood atonement for all sin.
They deny that sins after baptism are paid for by Christ. They separate Christ's intercessory work from His atoning work. The biblical doctrine is sin cannot be removed or atoned for outside the the blood of Christ. His intercessory work is entirely based and derived from His atoning work. All sins of all believers are covered by the blood of Christ and atoned for.
5. Sin is sin.
They affirm that a believer can have failings and shortcomings that are not actually sin. This is simply a man-made redefinition of sin that has no basis in Scripture. It is also a rejection of the holiness of God.
There are further heretical beliefs but these are the most severe and what defines their gospel as accursed/anathema. This is a false gospel of legalism and falsehood that borrows heavily from historical Roman Catholic beliefs. It has been perpetuated by wolves in sheep's clothing. This gospel will not save.
The Gospel (all too briefly):
A believer is saved by grace ALONE as a gift, not as a rewards or as wages due him. Justification/peace with God is achieved by faith ALONE (faith is also a gift) apart from works. Works are an inevitable result of true saving faith, but are never part of the basis for our right standing with God. Our faith is in Christ alone and His righteousness is imputed to believers just as our sins are imputed to Him on the cross. This is the basis for our justification in the eyes of God; Christ's righteousness, not our own.
___________________________________________________________________
Paper #1 This we continue to Believe, 5 elder letter July 2010
July 12, 2010
***UPDATE***
There are now 7 letters/papers on this site
paper #1 This We Continue to Believe, 5 Elder paper July 2010
paper #2 Preservation Effort Letter July 2012
paper #3 A letter from Preservation AC's to church leadership May 2009
paper #4 A document on sin and the blood of Christ
paper #5 A document on Hebrews
paper #6 A document on Romans 7
paper #7 A detailed piece of propaganda with many falsehoods from either dishonesty or ignorance May 2012
This group has not been dormant the past 2 years since the 5 elder letter. They continue to send out material with the same heresy. Its supporters include a portion of current AC elders and ministers as well as all those breaking away to meet separately.
A fuller response to this movement can be found here: http://responsetoacpreservationmovement.blogspot.com
To the discerning reader,
The historic Christian doctrines denied and heresy affirmed by the these elders and this preservation movement include:
1. Original sin, the imputed guilt and sin of Adam to all men.
They believe in the innocence of all men before a certain undetermined age at which point the person becomes a sinner and is counted as guilty of condemnation.
2. Justification by faith alone.
They affirm the Roman Catholic doctrine of justification by faith plus works.
Roman Catholics believe: faith + works -> justification
The biblical doctrine: faith alone -> justification + works
3. The imputed righteousness of Christ.
Again, they affirm the Roman Catholic doctrine of "infused" righteousness, or that the believer's own good works become the basis for their justification. This is separate and distinct from the biblical doctrine of progressive sanctification. The biblical doctrine is that Christ's active and passive obedience and perfect righteousness is imputed to believers by faith alone and on that basis are justified.
4. Blood atonement for all sin.
They deny that sins after baptism are paid for by Christ. They separate Christ's intercessory work from His atoning work. The biblical doctrine is sin cannot be removed or atoned for outside the the blood of Christ. His intercessory work is entirely based and derived from His atoning work. All sins of all believers are covered by the blood of Christ and atoned for.
5. Sin is sin.
They affirm that a believer can have failings and shortcomings that are not actually sin. This is simply a man-made redefinition of sin that has no basis in Scripture. It is also a rejection of the holiness of God.
There are further heretical beliefs but these are the most severe and what defines their gospel as accursed/anathema. This is a false gospel of legalism and falsehood that borrows heavily from historical Roman Catholic beliefs. It has been perpetuated by wolves in sheep's clothing. This gospel will not save.
The Gospel (all too briefly):
A believer is saved by grace ALONE as a gift, not as a rewards or as wages due him. Justification/peace with God is achieved by faith ALONE (faith is also a gift) apart from works. Works are an inevitable result of true saving faith, but are never part of the basis for our right standing with God. Our faith is in Christ alone and His righteousness is imputed to believers just as our sins are imputed to Him on the cross. This is the basis for our justification in the eyes of God; Christ's righteousness, not our own.
___________________________________________________________________
Paper #1 This we continue to Believe, 5 elder letter July 2010
July 12, 2010
Greetings, brothers, in the Risen Savior's name:
We are taught in Revelation 2:5 to "repent and do the first works," and in Revelation 3:2 to "be watchful, and strengthen the things which remain, that are ready to die." It is our desire, by the grace of God, to do what we can to further these scriptural directives given to us.
We are endorsing a document entitled "This We Continue to Believe." It contains nothing new, but reflects rather, a continuing belief in our long-standing doctrine and church practices. We are not interested in a new doctrine. We plan to continue with these beliefs and practices in our congregations and plead with you brothers to support us and others in the Apostolic Christian Church who desire to do the same.
We recognize from past experience that changes and modifications to a document such as this would be non-ending. Pease accept this document as it is written. We feel strongly that many of our brethren will be encouraged and strengthened by our desire to retain these beliefs and practices.
If you have any questions, concerns, or encouragement, please contact anyone of us
May God bless our effort,
Least ones in Christ:
Peter Petrovic (San Diego)
Lawrence Luthi (Lamar)
David Graf (Akron)
Wayne Grimm (West Bend)
Ben Walder (Congerville)
This We Continue to Believe
We brothers who are the under-shepherds of traditional churches are beginning to question whether we will be able to continue in some of the long held beliefs and practices of the Apostolic Christian church which have been prevalent in our congregations. We have listed some of these below. This is not intended to be an inclusive list of beliefs or practices, but rather point out areas where we feel pressure to change. Beliefs or practices not listed do not indicate that we don't support them.
We plan to continue with these beliefs and practices in our congregations and we plead with you brothers to support us and others in the Apostolic Christian Church who desire to do the same.
1. We believe in order to become a child of God, a soul must:
a. Have faith in the death, shed blood, and resurrection of Jesus Christ (1)
b. Humbly repent (2), confess his sins to God before an Elder, and make restitution as far as possible (3)
c. Willingly separate from former sinful and worldly activities (4)
d. Permit the Lord to convert him by having a broken and contrite spirit
Through this a convert is granted peace with God and man (5). We believe that as a fruit of true conversion, a convert must be obedient to the interpretation of the Word and practices (some further discussed below) of the Apostolic Christian church before baptism (6). Then they are a fit temple for the Holy Spirit, are qualified to make a covenant with God, be baptized, and become a member of the Body of Christ (7).
2. We believe after baptism faithfulness to God includes faithfulness to God's Word and Spirit and long standing church practices, including the teachings given through the memorandum (8).
3. We believe we should continue to have provings where we allow the Spirit to work within the brethren to prove if a convert has truly become converted. Lay brethren should be respected if they are not satisfied with the repentance and conversion of a convert. Provings should be closed to non-members so brethren can freely express themselves (9).
4. We believe we have a hope (versus confidence) of having an everlasting life. To maintain that hope we must live an overcoming life by grace, free of sin, which we can only do by walking in the Spirit, striving to follow the example of Jesus Christ and staying close to the Word of God (10).
5. We believe in the additional following doctrinal truths regarding sin, Christ's blood, conversion, and a sanctified life:
- That repentance, conversion, and baptism are God's process whereby a soul can find remission of his sins, have his old man of sin destroyed, and arise to a newness of life (11).
- The shed blood of Christ atones for sins prior to conversion, but does not atone for current and future sins of a believer (12).
- That following our conversion, by the grace and power of God, we do not and should not have to continue sinning (13).
- That by receiving the gifts of the indwelling Holy Spirit and the grace of God, a child of God who doeth righteousness is righteous (14).
- That there are faults and failings in a believer’s life that are not sin and are not interchangeable with sin (15).
- That there are different types and depths of sin, including sins unto death (16).
- That we can sin if we do not listen to the Holy Spirit and avail ourselves of the gift of grace (17).
- That if we sin as a child of God we can find forgiveness through the advocacy of Christ at the right hand of God and through continuous Scripturally applied discipline (18). Because Christ came in the flesh and paid the price for our sins on Calvary, He has become our Advocate (19).
- That there are grievous sins for which there can be no restoration to full membership and which fall beyond the judgment of the church. We believe such a soul can be saved, but the judgment is left to God (20).
- That discipline, ranging from self-discipline through excommunication with the ban, is an essential part of God’s plan to deal with failings, shortcomings, and any sin in the life of a child of God (21).
- That good works wrought by faith, grace, and the Holy Spirit, are an integral part of salvation; are brought forth joyfully; and will be a part of our final judgment (22).
6. We believe we should have close spiritual fellowship only with brethren In the Apostolic Christian church. Even though we develop friendships with many other associates we should not join them in spiritual activities to avoid deception. We don’t judge them as God will be the judge of all, but we maintain separation from them (23).
7. We believe, as provided in our Statement of Faith, that we should embrace the King James Version of the Bible as the foundation of our doctrine. We should avoid using other versions. When leading in prayer our Brothers should use the language of this King James Version (24).
8. We believe we must guard our homes very carefully because Satan is very subtle and will sneak in if we give an opening. We believe television and video entertainment are worldly influences and have no justification in the Believer’s home or life (25). We believe the internet and other technology can be a tool of Satan. While it may be necessary for our business or schooling, it must be properly filtered and monitored very diligently, to protect our families and ourselves from being entangled in this insidious device (26). Unwholesome reading material and unwholesome music, including contemporary Christian music and concerts, should also be kept out of a Believer’s home and Life (27).
9. We believe America and most other nations are becoming addicted to all kinds of entertainment which should not be apart of a Believer’s life. We believe we should not be involved in organized sports or athletics as a participant or spectator (28).
10. We believe outward appearance is included in our reflection of the heart's desire to please God. Outward appearance should show separation from the world through modesty and simplicity. We believe brothers and sisters should not follow fashionable trends and casualness. It is also not appropriate for a believer to wear revealing or tight clothing that is sensual or attracts inappropriate attention, including shorts and short skirts. The edges should not be pushed, but rather carefulness exercised in our daily walk of life (29).
11. We believe Satan is attempting to confuse us and blur the line of distinction between the role of man and woman as defined in the Bible. Therefore, we believe a Sister in the Lord should not wear pants unless required for modesty when engaged in a specific activity (30).
12. We believe a Sister should not use makeup on her body, including painting of finger and toenails, which is worldly fashion (31).
13. We believe it is essential that Believers Wear modest clothing when we go to the house of God or assemble with our brethren and friends. A Godly woman should have her head covered with veiling that is large enough and heavy enough that it can easily be seen and worn on the top of her head, have her legs covered with hosiery, and wear modest footwear (32). Likewise, a Godly man when assembling in the house of God for worship should be attired in a modest suit and tie with a while shirt, which has been our practice for many years (33). Children should also be expected to dress appropriately and respectfully as they are in the house of God.
14. We believe the Bible is clear that a woman should have long hair and it should be put up in accordance with our long-standing practice to show a spirit of submission as the Bible instructs. A man's hair should be short and neatly trimmed and facial hair should be absent. Humility of heart should be shown through simplicity, neatness, and lack of interest in the latest trends and styles that include gels and other enhancements (34).
15. We believe unity and like-mindedness includes consistent application of the Word in areas of broad significance among believers in a brotherhood. Diversity of doctrine and application is not pleasing to God (35).
16. We believe following the established order and traditions of the church is following the Word. It is not following the commandments of men as were the Jewish additions to the Old law. Our traditions have proven to provide safety and promote the doctrine (36).
17. We believe single group activities should be very focused on spiritual activities or good works. Playing games leads to inappropriate interaction and thoughts between Brothers and Sisters. It feeds the flesh instead of the Spirit. Dating and established carnal relationships are works of the flesh (37). We also believe approved hymnals should be used for singings. Praise singings are not appropriate.
18. We believe that further study and examination of our doctrine and church practice is unnecessary (38).
19. We believe disobedience to the interpretation of the Word and practices (some discussed above) of the Apostolic Christian church causes discord among brethren. When one is disobedient, it emboldens others. This diminishes the purpose and importance of the church as the Body of Christ within the life of a believer (39).
Peter Petrovic, Lawrence Luthi, David Graf, Wayne Grimm, Ben Walder
References:
(1) John 20:27-29, Romans 3:24-26, Romans 5:1, Galatians 2:20
(2) Matthew 4:17, Mark 1:15, Acts 2:37-38, James 4:6-10
(3) 1 John 1:8-9, Romans 10:10, Acts 19:18-19, Matthew 3:6
(4) Ephesians 4:21-24, Colossians 3:1-10
(5) Matthew 18:3-4, Acts 3:19, Romans 5:1, Romans 12:18
(6) Romans 6:14, Colossians 2:10-12
(7) John 3:5, Romans 6:3-8, I Corinthians 12:13-14
(8) 1 Corinthians 11:1-2, Acts 16:22-32
(9) Proving Candidates for Baptism (Apostolic Christian Publications), Pages 6-7
(10) Galatians 5:16-18
(11) Colossians 2:10-14
(12) Colossians 1:13-14, Hebrews 9:15, 2 Peter 1:8-9, Romans 3:25-26, Hebrews 9:25-28, Hebrews 7:27, Hebrews 10:16-18, Hebrews 10:26-29
(13) 1 John 5:3-4, Revelation 3:5, Revelation 21:7, 1 John 3:8-10, Jude 1:24-25, Thessalonians 3:3
(14) 1 John 2:29,1 John3:7, Ephesians 2:10, Timothy 3:17, Titus 2:6-7, Titus 2:13-14, Colossians 1:27-29, John15:8, John 15:16, Romans 6:22
(15) Galatians 6:1, James 5:15-16
(16) John 19:11, 1 John 5:16-17
(17) Jude 20-21, Ephesians 4:30, 2 Peter 2:20-22
(18) 1 John 2:1
(19) Hebrews 9:11-28
(20) 1 John 5:16, 1 Corinthians 5:11-13, Hebrews 13:4
(21) 1 Corinthians 11:31-32, Hebrews 12:5-8, 1 Timothy 5:20, Jude 22-23, 1 Corinthians 5:13
(22) Matthew 16:27, Revelation 20:12
(23) 2 Corinthians 6:17-18, 1 Corinthians 5:12-13
(24) Revelation 2:18-19, see Memorandums (1957, 1952, 1972, 1976, 1982, 1995)
(25) 1 Thessalonians 5:22, Romans 1:32, Galatians 5:16-21, see Memorandums (1948- current)
(26) see Memorandums (1995, 1997, current)
(27) Unwholesome Music, see Memorandums (1974, 1984, 1987, 1992, 1993, 1994); Christian Rock, see Memorandums ;1986, 1992, 1994); Dangers of Religious Books, see Memorandums(1974, 1981)
(28) Galatians 5:21, 1 Peter 4:3, Corinthians 10:7
(29) Romans 12:2, 1 Peter 3:3-4, 1 Timothy 2:9-10, Revealing or Tight Clothing, see Memorandums (1975, 1976); Shorts or Short Skirts, see Memorandums (1962, 1964, 1965, 1966, 1968, 1969, 1970, 1971, 1972, 1974, 1975, 1976, 1980, 1982, 1984, 1988, 1992, 1995, 2005)
(30) Pants on Sisters, see Memorandums (1980, 1982, 1988); Pantsuits, see Memorandums (l971, 1972, 1974, 1976, 1977, 1978, 1979, 1980, 1982, 1983, 1990)
(31) Makeup, see Memorandums(1962, 1964, 1966, 1970, 1976, 1983, 1987, 1988, 1995)
(32) 1 Corinthians11:5-6; Proper Veiling see Memorandums (1954, 1955, 1986, 1993)
(33) Modesty In Brothers' Clothing, see Memorandums (1974, 1975, 1976, 1979, 1982, 1992, 1997)
(34) Corinthians 11:14-15, Sisters' Hair, see Memorandums (1945 -current); Brothers' Hair, see Memorandums (1969- current)
(35) 1 Peter 3:8, Philippians 1:27, Philippians 2:2, Ephesians 4:4-6, 2 Corinthians 13-11
(36) 1 Corinthians 11:2, Philippians 3:1, 1 Timothy 1:9-10, Romans3:20
(37) Dating, see Memorandums (1965, 1976, 1977, 1997)
(38) 2 Peter 3:15-18
(39) 1 Corinthians5:6-8, 1 Corinthians 8:l0-13, 1 Corinthians 10:28-33
Paper #2 - NEW Letter from Preservation AC's - July 2012
Preservation Effort
July 2012
The Preservation Effort is an effort
to preserve the long standing doctrine and practices of the Apostolic Christian
Faith. This effort is actually a result
of the seemingly irreconcilable differences in doctrine and practice prevalent
within the Apostolic Christian Church, with the recent events at Morris and
Lamar only being the final catalyst for this effort to begin. There have been many rumors and statements
across the land. We would like to address
some of them and also express our intentions.
It is being said that we are leaving
and thereby causing a split. We are not
leaving but staying with the Apostolic Christian Faith. Those who believe a different doctrine, practice
a different lifestyle, and pursue a New Evangelical way are leaving the
Apostolic Christian Faith.
It is being said that we are sowing
seeds of discord. We are not sowing
seeds. We remain connected to the vine
and desire to continue bringing forth fruit which is the evidence of this
connection. The seeds being sown are a
different and New Evangelical doctrine.
It is being said that this effort
will result in a rules-based Amish or German-type church. These rumors are intended to frighten
seeking souls and portray the preservation effort in a false light. There is no intent to change our doctrine,
its application and our long-standing traditions.
It is being said that this is a split
like the German, mustache, liberal churches leaving, and those caused by
leaving overly rigid churches. This is
not a split on our part but an effort to preserve our Faith. We fully intend to stay with the Apostolic
Faith.
It is being said that in this effort
we are looking to man. We are rather
continuing to look to God’s Word and the leading of the Holy Spirit for
direction as we have always done.
We believe in and will practice no
new doctrine or its application and traditions but continue in that which we
have long believed.
·
Jesus Christ gave His
life on Calvary’s cross and His precious blood was shed as a ransom for
all. He was buried and He rose again
the third day for our justification.1
·
Faith in Christ’s
redemptive work on Calvary which results in repentance is the beginning of a
true Christian life. The fruits of
repentance are a humble and contrite heart, prayer, godly sorrow, confession to
God in the presence of man, forsaking of all sin, restitution and a forgiving
spirit.1
·
Those newborn lambs
need to become firmly grounded upon the Lord Jesus Christ through repentance
and a true conversion, to surrender all ties to sin and worldliness, and to
develop a true zeal to obey the teachings of the Word of God.2
·
Converts and brethren
should refrain from being a participant or spectator at organized, competitive
sporting events. 2,3
·
Converts and brethren
should remove the harmful influence of television and other forms of
unwholesome entertainment from their lives and homes. 2,3
·
Converts and brethren
should practice patterns of modesty and restraint in their outward appearance,
as a reflection of the true graces of humility and godliness in their
hearts. Both men and women should
refrain from wearing scanty attire and should select clothing for their daily
walk of life which reflects their gender. 2,3
·
Women should
willingly adhere to scriptural teachings regarding long hair which is modestly
arranged as well as the wearing of the head covering, all in accord with
accepted church practices. 2,3
·
Christ was once offered to bear the sins of many.4 Whom God hath set forth to be a propitiation
through faith in his blood to declare his righteousness for the remissions of
sins that are past.5
·
A believer can sin
but does not have to sin.
·
We do not believe in
eternal security – once saved, always saved.6
·
There are faults and
shortcomings which are not sin.
·
If a believer sins,
discipline and the intercession of Christ can provide forgiveness, but for sins
unto death there can be no full restoration.
Discipline of erring members is administered for their spiritual welfare
and for the preservation of the church.1
·
Preaching should be
by the inspiration of the spirit.3
·
Teaching and
preaching must be based on the truth of the Word of God as presented in the
King James version of the Bible.3
·
We should use the language
of the authorized King James version of the Bible in addressing the Lord as
‘Thee’ and ‘Thou’ in our prayers.3
·
Funerals, weddings,
and receptions should be conducted in a Godly manner.
·
We should not become
involved in outside religious activities such as Bible Study Fellowship,
Promise Keepers, etc., as well as unnecessary attendance at other religious
services.3
·
We believe in
practicing the long-standing traditions which have been such a benefit to our
church.
·
This is not an
inclusive list but contains many of our key beliefs
We met recently to begin the
formation of a group of believers who desire to preserve the true faith. A list of those things that we have moved us
to at this point would contain the opposite of most of the items in the above
list. We are not soliciting brethren to
join in this effort but we stand open to anyone who is Spirit-led to join
it. We have written this document
because we desire to be open in regard to our efforts.
Finally, we are being told that what
we are undertaking will cause divisions and hard feelings, not only today but
for years to come. This will only come
to pass if we disregard the scripture to each other as Christ loved us. Instead we must manifest that love in the
way we treat each other. May God grant
us grace to that end.
Brothers Roy Koehl Art Nohl Dennis
Warner
Lawrence Luthi Gene Marti
References: 1) The
Statement of Faith; 2) Statement of Counseling Converts; 3) Reaffirming our
Unity as Ministers of the Gospel of the Lord Jesus Christ; 4) Hebrews 9:28; 5)
Romans 3:25; 6) August 2003 United Summary of the Elder Body on the Atoning
Blood of Christ and related topics.
Paper #3 Letter from PAC's to church leadership May 2009
Paper #3 Letter from PAC's to church leadership May 2009
Paper #4 - Document on Sin and the blood of Christ - June 2012
June 2012
Introduction
The Shed Blood of Christ and Sin
Issues surrounding the shed blood of Christ and sin probably date
back to the time of the early church. The two issues (the blood and sin) are
completely entwined and always need to be dealt with together.
In spite of all of the variations of views, there are basically
two beliefs and resultant applications that are involved:
1. Christ’s blood coupled with His crucifixion, death and resurrection
lay the foundation for an individual to become reborn and live an overcoming
life. The child of God does not have to continue in sin and can live a sin‐free
life. However, a child of God can fall into sin. The responsibility and
accountability for living a sin‐free life rests with the child of God, but can
only be accomplished by the grace of God and with God’s gifts, especially the
Holy Spirit. If a child of God sins, forgiveness for that sin is accomplished
in this life through discipline and the advocacy of Christ but is limited
depending on the nature of sin.
2. Christ’s blood continues to be an atonement for sin in the life
of a child of God. Even the smallest failings are considered sin and so the
child of God continues to sin each day. A dependency on the blood of Christ to
atone for ongoing sin places the act of God’s forgiveness on Christ’s blood and
a dependency on God’s mercy. Since Christ’s blood knows no bounds the most
serious and grievous sins can be forgiven. In this environment overcoming and
separated life are not seen as essential.
Index
Issue
1. What is sin in the life of a child of God? (page 3)
2. Why is it essential to separate failings and shortcomings from
sins? (page 3)
3. Does God expect us to continue in sin? (page 3)
4. What does the blood of Christ accomplish? (page 4)
5. How essential was the resurrection of Christ? (page 5)
6. Can a child of God sin? (page 6)
7. Are there different degrees and levels of sin? (page 6)
8. How does a child of God find forgiveness in this life if they
sin? (page 7)
9. What difference does it make if some believe that the
forgiveness of sin in a child of God’s life
comes about by the blood of Christ and others by Christ’s
advocacy? (page 7)
10. Do I John 1:8‐10 and Romans 7:17, 20 indicate that we must sin
as a child of God? (page 8)
11. Are there scriptures which indicate unconditionally that children of God cannot sin? (page
9)
12. Are some scriptures misinterpreted to make it appear that sin
is prevalent in a child of God’s life? (page 9)
13. Does the child of God have a hope of heaven or an assurance of
heaven? (page 10)
14. Are God’s children sad, downcast and wearing a frown because
they are asked to overcome, to bring forth works/fruits and to just have a hope
of heaven? (page 11)
1. What is sin in the life of a child of God?
Sin is a disobedience to God that extends beyond the failings and
shortcomings of a child of God.
2. Why is it essential to separate failings and shortcomings from
sins?
Item 3 following clearly points out God’s expectation that we not
continue in sin. If every impure
thought no matter how brief; every surge of anger no matter how
small; every misspoken word;
every fleeting thought of lust or envy; every good deed not done,
were sin, we would have to
conclude that we continue to live in sin and are a sinner. How can
we then reconcile that state with God’s direction that we continue not in sin?
A proof of this is that in many denominations members are called
and call themselves sinners. The scriptures indicate that there can be
imperfections that are not sin:
Heb 12:1
(1) …let us lay
aside every weight, and
the sin which doth so easily beset us…
Eph 2:1
(1) And you hath he quickened, who were dead in trespasses and sins;
Mar 11:25
(25) And when ye
stand praying, forgive, if ye have ought against any: that your Father also
which is in
heaven may forgive you your trespasses.
Jas 1:15
(15) Then when lust hath conceived, it bringeth forth
sin: and sin, when it is finished, bringeth
forth death. (We know
that extreme lust can be sin Matt 5:28).
Rom 14:21
(21) …whereby thy brother stumbleth, or is offended, or
is made weak.
1Co 11:30
(30) For this
cause many are weak and sickly among you, and many sleep.
1Pe 2:20
(20) For what
glory is it, if, when ye be buffeted for your faults…
3. Does God expect us to continue in sin?
No, the following scriptures give us clear direction:
Joh 5:14
(14) Afterward
Jesus findeth him in the temple, and said unto him, Behold, thou art made
whole:
sin no more…
Rom 6:1-2
(1) What shall we
say then? Shall we continue in sin, that grace may abound?
(2) God forbid.
How shall we, that are dead to sin, live any longer therein?
Rom 6:6
(6) Knowing this,
that our old man is crucified with him, that the body of sin might be
destroyed,
that henceforth
we should not serve sin.
1Jn 3:6
(6) Whosoever
abideth in him sinneth not: whosoever sinneth hath not seen him, neither known
him.
4. What does the blood of Christ accomplish?
The death, shed blood and resurrection of Christ lay the
foundation for a new man, a house of God to be created in man. Without a true
repentance, conversion and baptism the above gifts of Christ will avail
nothing.
The crucifixion and death of Christ accomplish the destruction of
the old man of sin and occur
before the shed blood.
Rom 6:6
(6) Knowing this,
that our old man is crucified with him, that the body of sin might be
destroyed,
that henceforth
we should not serve sin.
Rom 5:10
(10) For if, when
we were enemies, we were reconciled to God by the death of his Son, much
more, being
reconciled, we shall be saved by his life.
The shed blood of Christ pays the price for past sins and having
purged those sins justifies us before God with an imputed righteousness.
Rom 3:25
(25) Whom God hath
set forth to be a propitiation through faith in
his blood, to declare his
righteousness for
the remission of sins that are past, through the forbearance of God;
Rom 5:9
(9) Much more
then, being now justified by his blood, we shall be saved from wrath through
him.
Christ’s blood was shed once for the remission of sin and after
that no longer acts as an atonement for the forgiveness of sins.
Rom 6:10
(10) For in that
he died, he died unto sin once…
Heb 7:27
(27) …for this he
did once, when he offered up himself.
Heb 9:28
(28) So Christ
was once offered to bear the sins of many…
Heb 6:4-6
(4) For it is impossible for those who were once
enlightened, and have tasted of the heavenly
gift, and were
made partakers of the Holy Ghost,
(5) And have tasted
the good word of God, and the powers of the world to come,
(6) If they shall
fall away, to renew them again unto repentance; seeing they crucify to
themselves the
Son of God afresh, and put him to an open shame.
Heb 10:26-27
(26) For if we
sin wilfully after that we have received the knowledge of the truth, there
remaineth
no more sacrifice
for sins,
(27) But a
certain fearful looking for of judgment and fiery indignation, which shall
devour the
adversaries.
Heb 10:29
(29) Of how much
sorer punishment, suppose ye, shall he be thought worthy, who hath
trodden under
foot the Son of God, and hath counted the blood of the covenant, wherewith he
was sanctified,
an unholy thing, and hath done despite unto the Spirit of grace?
5. How essential was the resurrection of Christ?
Very essential. Without it we would not have a new life in Christ.
1Co 15:19
(19) If in this
life only we have hope in Christ, we are of all men most miserable.
1Co 15:17
(17) And if
Christ be not raised, your faith is vain; ye are yet in your sins.
Rom 5:10
(10) …being
reconciled, we shall be saved by his life.
Rom 6:4
(4) …that like as
Christ was raised up from the dead by the glory of the Father, even so we also
should walk in
newness of life.
An essential part of this new life is that we receive the Holy
Spirit within a cleansed and purified
heart. With the Spirit of Christ our righteousness is no longer
just imputed but it indwells us. This is a critical truth because the forward
atoning blood belief would say that there can be no righteousness in us as all
righteousness is only because of Christ’s shed blood.
The scripture says this:
1Jn 3:7
(7) Little
children, let no man deceive you: he that doeth righteousness is righteous,
even as he is
righteous.
1Jn 2:29
(29) …ye know
that every one that doeth righteousness is born of him.
Php 1:11
(11) Being filled
with the fruits of righteousness…
1Pe 2:24
(24) …that we,
being dead to sins, should live unto righteousness: by whose stripes ye were
healed.
6. Can a child of God sin?
Yes. By carelessness, failing to seek the Word of God, looking
back to the former life and not
heeding the Spirit of God and the conscience—sin is possible.
1Jn 2:1
(1) ...if any man
sin, we have an advocate with the Father, Jesus Christ the righteous:
John writes “if” not “when” and “any man” not “all of us “ or
“everyone.”
1Co 5:1
(1) It is
reported commonly that there
is fornication among you, and
such fornication as is not so
much as named
among the Gentiles, that one should have his father's wife.
2Co 12:21
(21) …and that I shall bewail many which have
sinned already…
7. Are there different degrees or levels of sin?
Yes.
1Jn 5:16
(16) If any man
see his brother sin a sin which
is not unto death, he shall
ask, and he shall give
him life for them
that sin not unto death. There is a sin unto death: I do not say that he shall
pray
for it.
Jesus speaking to Pilate:
Joh 19:11
(11) Jesus
answered, Thou couldest have no power at
all against me, except it
were given thee
from above:
therefore he that delivered me unto thee hath the greater sin.
The difference between the sins of theft and adultery:
Pro 6:30-33
(30) Men do not despise a thief, if he
steal to satisfy his soul when he is hungry;
(31) But if he be found, he shall restore
sevenfold; he shall give all the substance of his house.
(32) But whoso committeth adultery with a
woman lacketh understanding: he that doeth it
destroyeth his
own soul.
(33) A wound and
dishonour shall he get; and his reproach shall not be wiped away.
Faults, presumptuous sins, and the great transgression:
Psa 19:12-13
(12) Who
can understand his errors? cleanse thou me from
secret faults.
(13) Keep back
thy servant also from presumptuous sins; let them not have dominion over
me:
then shall I be
upright, and I shall be innocent from the great transgression.
There is also a difference between willful sin and a sudden fall
into sin under certain circumstances. The church has long considered age,
mental and physical conditions and certain circumstances when viewing the
degree of sin.
8. How does a child of God find forgiveness in this life if they
sin?
Forgiveness of sins up to a certain point is wrought by an
acknowledging of sin, confession, sorrow and remorse, discipline and the
advocacy of Christ to the Father.
1Jn 2:1
(1) My little
children, these things write I unto you, that ye sin not. And if any man sin,
we have
an advocate with
the Father, Jesus Christ the righteous:
Heb 9:24
(24) For Christ
is not entered into the holy places made with hands, which are the figures of the
true; but into
heaven itself, now to appear in the presence of God for us:
Heb 7:25
(25) Wherefore he
is able also to save them to the uttermost that come unto God by him, seeing
he ever liveth to
make intercession for them.
Christ will not intercede for sins unto death for by their very
definition they remain a sin unto the time of death.
1Co 5:5
(5) To deliver
such an one unto Satan for the destruction of the flesh, that the spirit may be
saved
in the day of the
Lord Jesus.
Obviously there is no advocacy of Christ to the Father in this
situation.
9. What difference does it make if some believe that the
forgiveness of sin in a child of God’s life comes about by the blood of Christ
and others by Christ’s advocacy?
The differences are significant.
Those that believe that the power of the shed blood of Christ to
forgive sins is unconditional within the life of a child of God (with the
possible exception of blasphemy and outright apostasy) begin to blur the
distinction between types of sin and in their minds all sin becomes the same
(e.g., an evil thought is the same as adultery). Discipline is deemed
unnecessary where forgiveness is automatic and sweeping. With the supposed
“safety net” of Christ’s blood forgiving us for our sins, a careless and casual
lifestyle emerges.
Churches that take this path begin by promising to hold on to the
tenants of worldly separation,
modest life style and an overcoming life. The fruits of the
efforts speak for themselves.
On the other hand, those that believe in Christ’s advocacy for the forgiveness of sins believe
that it is conditional and that it also has a limit and that Christ will only
advocate for those who are completely broken and regretful for sin. Those who
believe in Christ’s advocacy not only accept but desire discipline and will
flee from further sin and return in the fullest possible measure to the church.
They also believe that Christ will not advocate for sins unto death.
Churches who espouse the belief in Christ’s advocacy and
discipline tend to maintain an overcoming life and a separation from the world.
They also maintain an overcoming walk and a desire for carefulness.
10. Do I John 1:8‐10 and Romans 7:17,20 indicate
that we must sin as a child of God?
No.
1Jn 1:8-10
(8) If we say
that we have no sin, we deceive ourselves, and the truth is not in us.
(9) If we confess
our sins, he is faithful and just to forgive us our sins, and to cleanse us from all
unrighteousness.
(10) If we say
that we have not sinned, we make him a liar, and his word is not in us.
There are no contradictions in God’s Word. The same author, John,
wrote in the same book:
1Jn 3:6
(6) Whosoever
abideth in him sinneth not…
1Jn 3:9
(9) Whosoever is
born of God doth not commit sin; for his seed remaineth in him: and he cannot
sin, because he
is born of God.
The only way that the scripture can be reconciled is that I John
1:8‐10 applies to those who are
unconverted. Even though the Epistle of John is written to
children of God, there is nothing contrary about his reminding them of their
former lives.
In Romans 7 that same contradiction seems to appear when the
Apostle Paul says in verse 17:
Rom 7:17
(17) Now then it
is no more I that do it, but sin that dwelleth in me.
and again in verse 20:
Rom 7:20
(20) Now if I do
that I would not, it is no more I that do it, but sin that dwelleth in me.
This is the same Apostle Paul who wrote in the preceding chapter:
Rom 6:1-2
(1) What shall we
say then? Shall we continue in sin, that grace may abound?
(2) God forbid.
How shall we, that are dead to sin, live any longer therein?
Again the only way to reconcile this is that the Apostle is
speaking of his former life. Throughout the New Testament there is a mixture of
direction to the converted and reminders of the unconverted state.
11. Are there scriptures which indicate unconditionally that
children of God cannot sin.
No. Examples follow:
1Jn 3:6
(6) Whosoever
abideth in him sinneth not...
The condition is that we abide in Him. If we abide in Him
in the most full and complete measure we will not sin. If we fail to abide in
Him in every aspect of our life we could fall into sin.
1Jn 3:9
(9) Whosoever is
born of God doth not commit sin; for his seed remaineth in him: and he cannot
sin, because he
is born of God.
Here there are two conditions: first that a soul is truly born of
God and second that His (God’s) seed remains in him. If we experience a true
rebirth and baptism and then let the Holy Spirit work within us fully, we will
not have to sin.
12. Are some scriptures misinterpreted to make it appear that sin
is prevalent in a child of God’s life?
Yes. Examples follow:
(a)
1Jn 5:17
(17) All
unrighteousness is sin…
Some would portray unrighteousness as the very smallest
shortcomings and accordingly our lives are fraught with sin. Unrighteousness is
in truth a description of gross and serious sin.
Rom 1:18
(18) For the wrath of God is revealed from heaven against
all ungodliness and unrighteousness
of men, who hold
the truth in unrighteousness;
The rest of the chapter describes all manner of grievous sin.
Rom 2:8-9
(8) But unto them
that are contentious, and do not obey the truth, but obey unrighteousness,
indignation and
wrath,
(9)
Tribulation and anguish, upon every soul of man that doeth evil…
Serious enough sins to call for God’s tribulation and anguish.
2Co 6:14
(14) …for what
fellowship hath righteousness with unrighteousness? and what communion hath
light with
darkness?
So serious that there would not be any fellowship.
And so, I John 5:17 is true, “all unrighteousness is sin,” with
unrighteousness being gross and serious violations against God.
(b)
Jas 4:17
(17) Therefore to
him that knoweth to do good, and doeth it not, to him it is sin.
Not doing good is interpreted, by some, to mean a failure in doing
good works; hence each time we fail in visiting a widow, for example, we sin.
However, John 5:29 speaks of those who have “done good.” He uses past tense
since He is speaking of those that have died and will be resurrected.
Joh 5:29
(29) And shall
come forth; they that have done
good, unto the resurrection of life; and they that
have done evil,
unto the resurrection of damnation.
Hence those who “do good” are those who have repented, are
converted, have lived a sanctified life, and will be resurrected to heaven. For
the unconverted person to know this and not partake, it is sin.
(c)
Rev 12:11
(11) And they
overcame him by the blood of the Lamb, and by the word of their testimony; and
they loved not
their lives unto the death.
Some would say from this scripture that it is the ongoing blood of
the Lamb that helps overcome
temptation. This scripture does not address when the blood of the Lamb
was applied to help God’s children overcome temptation. It is Christ’s blood at
the time of conversion, that allows souls to receive the gift of grace and the
Holy Spirit. These gifts and tools of God allow His children to overcome
temptation.
13. Does the child of God have a hope of heaven or an assurance of
heaven?
Some would view hope as a weakness in God’s plan. After all,
if we have been born again and have obtained the powerful gifts of God why
would we only have a hope of heaven? The question is raised as a
point of this discussion because the belief that the ongoing atonement of
Christ’s blood solves the problem and provides a surety for heaven.
But what does the scripture say:
1Pe 4:18
(18) And if the
righteous scarcely be saved,
where shall the ungodly and the sinner appear?
Php 2:12
(12) Wherefore,
my beloved, as ye have always obeyed, not as in my presence only, but now
much more in my
absence, work out your own salvation with fear and trembling.
Tit 3:7
(7) That being
justified by his grace, we should be made heirs according to the hope of
eternal
life.
Heb 6:11
(11) And we
desire that every one of you do shew the same diligence to the full assurance
of
hope unto the
end:
Heb 6:19
(19) Which hope we have as an anchor of the soul,
both sure and stedfast, and which entereth
into that within
the veil;
And so the Word describes hope in the life of the child of God not
as a weakness or a description of souls overwrought and in despair, but as an
“anchor of the soul, both sure and steadfast.” Assurance of heaven is a part of
the doctrine of “once saved, always saved.”
14. Are God’s children sad, downcast and wearing a frown because
they are asked to overcome, to bring forth works/fruits and to just have a hope
of heaven?
Absolutely not. The same scripture which calls for overcoming,
bringing forth works, and the hope of eternal life, also describes the joy in
laboring thus.
Act 13:52
(52) And the
disciples were filled with joy, and with the Holy Ghost.
The disciples after being persecuted by the Jews.
Act 20:24
(24) But none of
these things move me, neither count I my life dear unto myself, so that I might
finish my course
with joy, and the ministry, which I have received of the Lord Jesus, to testify
the
gospel of the
grace of God.
The Apostle Paul after suffering so much in his life for his
labors.
Jas 1:2
(2) My brethren,
count it all joy when ye fall into divers temptations; Joy, even in trials.
1Pe 1:8-9
(8) Whom having
not seen, ye love; in whom, though now ye see him not, yet believing, ye
rejoice with joy
unspeakable and full of glory: (9) Receiving the end of your faith, even the salvation of your souls.
And many more scriptures could be quoted. A parallel and like
experience of God’s children today in the church.
Paper #5 Document
on Hebrews
Hebrews
The book of
Hebrews has always been a stone of stumbling and rock of offense for those who
have accepted another gospel. Martin Luther, the champion of the “faith
alone” gospel, very bluntly expressed his disapproval right in his preface to
the epistle:
“Again, there is a
hard knot in the fact that in chapter six and ten it flatly denies and forbids
to sinners repentance after baptism. And in chapter twelve it says that
Esau sought repentance and did not find it. This seems, as it stands, to
be against all the Gospels and Saint Paul’s epistles. And although one
might make a gloss on it, the words are so clear that I do not know whether
that would be sufficient. My opinion is that it is an epistle of many
pieces put together, and it does not deal with any one subject in an orderly
way.”[i]
Few people would
possess the audacity of Luther to so haughtily dismiss a portion of Scripture,
and therefore must try their hand at “making a gloss on it.” One popular
maneuver is to reduce the relevance of the warnings against apostasy to the
Jewish Christians only, who were reverting back to the old law in the face of
persecution. With this understanding, one deceives himself that he has
not fallen away as long as he trusts in Christ’s blood and does not return to
the Levitical sacrifices.
Two Conflicting Views of Salvation
Our approach to
the book of Hebrews will differ tremendously depending on the doctrinal
foundation that we have embraced. Presented below are two conflicting
views of salvation:
1. Man will forever be a depraved creature
who is unable to satisfy the law and demands of a holy God, and therefore must
depend alone on the merits of Christ and His atoning blood for salvation.
2. Through the death, shed blood, and
resurrection of Christ, man can be redeemed from Adam’s fall, partake of the
divine nature, and live an overcoming life through the power of God’s
indwelling Spirit.
If we have
embraced the first view, then we need to understand that we have placed our
trust in the theology of men such as Augustine, Martin Luther and John Calvin,
and not in the Bible. The latter view, however, is the pure gospel of
Christ, and provides a firm foundation upon which we can build our spiritual
house. The entire Word of God will resonate in our hearts, providing
countless encouragements to faithfulness and good works, and numerous warnings
against falling back into sin and worldliness. As Luther’s disclaimers
illustrate, a false understanding of salvation will require us to pit the Bible
against itself and explain away Scriptures that don’t fit our doctrine.
What the Law Could Not Do
It is important
for us to understand why the epistle to the Hebrews, as well as Paul’s letter
to the Galatians, contain such severe warnings against returning to the Judaic
law. It is not that God no longer requires works of obedience, or that He
simply wished to relieve us of the expenditure of energy and resources needed
to bring an animal sacrifice. Much rather, the urgent admonitions of the
Apostle stem from the fact that the law cannot deliver man from sin. We
read this very clearly in Romans 7, and succinctly in verse three of chapter
eight: For what the law could
not do, in that it was weak through the flesh, God sending His own Son in the
likeness of sinful flesh, and for sin, condemned sin in the flesh.
This same
description of the law’s deficiencies is also communicated in Hebrews:
For there is verily a disannulling of the
commandment going before for the weakness and unprofitableness thereof.
For the law made nothing perfect, but the bringing in of a better hope did; by
the which we draw nigh unto God. (Hebrews 7:18-19)
For the law having a shadow of good things
to come, and not the very image of the things, can never with those sacrifices
which they offered year by year continually make the comers thereunto
perfect. For then would they not have ceased to be offered? because that
the worshippers once purged should have had no more conscience of sins.
But in those sacrifices there is a remembrance again made of sins every
year. For it is not possible that the blood of bulls and of goats should
take away sins. (Hebrews 10:1-4)
In the book of
Leviticus, we can read of God’s willingness to impart forgiveness when the
priest offered an animal sacrifice for sin. What was lacking, however,
was the purging of sin from the hearts and minds of the people. They
could never be cleansed from the indwelling sin of Adam and become a new
creature, therefore the fruits of unrighteousness were destined to reappear
throughout the course of their natural life. This is why the blood of
bulls and goats could never take away sin.
A New and Living Way
On the other
hand, God has provided the baptism of faith for entrance into the new covenant.
Let us draw near with a true heart in full
assurance of faith, having our hearts sprinkled from an evil conscience, and
our bodies washed with pure water. (Hebrews 10:22)
The like figure whereunto even baptism
doth also now save us (not the putting away of the filth of the flesh, but the
answer of a good conscience toward God,) by the resurrection of Jesus
Christ: (I Peter 3:21)
Then Peter said unto them, Repent, and be
baptized every one of you in the name of Jesus Christ for the remission of
sins, and ye shall receive the gift of the Holy Ghost. (Acts 2:38)
And now why tarriest thou? arise, and be
baptized, and wash away thy sins, calling on the name of the Lord. (Acts
22:16)
And from Jesus Christ, who is the faithful
witness, and the first begotten of the dead, and the prince of the kings of the
earth. Unto him that loved us, and washed us from our sins in his own
blood, (Revelation 1:5)
“O blissful hour and holy,
When in God’s cov’nant truly
Through Christ’s blood I did pass.
There was I blest forever,
From Satan’s realm was severed,
Then when I took that holy bath.”
(Zion's Harp 222, verse 1)
“As immersed, as immersed
In the water and the blood
In the grave with Christ, the Saviour
In baptism’s cleansing flood,
Free from wrath with God in favor,
Dead to sin and self, which buried lies,
I arise, I arise.”
(Zion's Harp 23, verse 2)
As the blood and
water flowed together from Christ’s wounded side, so these two agents unite in
the cleansing flood of baptism for the soul who has repented and believed the
Gospel. This answer of a good conscience is the result of a cleansed
heart, and prepares us for divine service in a way which was impossible under
the law. Instead of the continual offering and sacrifice for sin, we are
cleansed once through Christ’s blood and raised to a new life through the power
of His resurrection.
The Full Power of the Blood
Those who believe
that the blood of Christ covers past, present, and future sins claim that we
are diminishing the power of His blood if we do not believe that we may
continually apply it for the forgiveness of sin. In reality, the opposite
is true. They diminish the power of Christ’s blood who never actually
become cleansed, but repeatedly call upon the blood, and remain (as they
confess) as sinners. This is not any improvement from the old law, and
makes Christ the minister of sin. Furthermore, it denies the power of God
to fully redeem us from Adam’s fall and make us free from sin. The blood
of Christ cleanses us from all sin through faith and baptism into Christ’s
death. As we read in verse ten of the tenth chapter in Hebrews: By the which will we are sanctified
through the offering of the body of Jesus Christ once for all. It is
then our duty, by the grace of God, to preserve our salvation and keep our
garment clean.
Many will quote
Hebrews 9:22 as proof that believers continually need to make use of Christ’s
blood for forgiveness, but the first half of the verse is often omitted.
In entirety, the verse reads: And
almost all things are by the law purged with blood; and without shedding of
blood is no remission. This
reference to the law reveals a great irony in this doctrinal battle. When
we are exhorted to work out our salvation in fear and trembling, purify
ourselves, and live soberly, righteously, and Godly (direct New Testament
teachings), there is much fuss and protest that we are going back to the old
law. Yet in regards to sin, these same individuals eagerly place us back
under the law. They claim every trespass and failing in the life of a
sincere believer as proof that we continue to sin against God’s law, who
according to His holiness could not forgive us if He did not again apply the
blood of His Son.
Discerning Sin
It is disturbing
to observe that while we are judging sin very harshly according to theology
(every sin requires death and blood, they say), we are becoming more and more
lenient with sin in practice. Souls who have not been truly converted and
therefore cannot overcome habitual sin are provided (according to the tradition
of the world) professional counseling and coursework. Discipline has
mostly been reduced in application to souls who have already met with shipwreck
and serious, gross sin. Meanwhile, we are being asked to tolerate more
and more disobedience, blatant worldliness, rebellion, and false
doctrine. We must understand that we do not honor God through theological
statements about His holiness, but we honor Him through obedience to His Word which
asks us to be holy as He is holy. As we, as a church, become more and
more worldly, God’s name is being profaned among a confused and disoriented
nation. If people do not see that our Christ provides us victory over sin
and the world, they soon conclude that we possess nothing superior to other
world religions and philosophies.
In addition, the
theology that claims that we are unable to satisfy God’s law and that He would
have to punish us with death for any sin were it not for the blood of Christ, contradicts
at least three New Testament teachings:
1. We are
not under the law, but under grace.
For sin shall not have dominion over you:
for ye are not under the law, but under grace. What then? shall we sin,
because we are not under the law, but under grace? God forbid.
(Romans 6:14-15)
2. We are indeed able to fulfill the
righteousness, purpose, and intent of the law through the risen life of Christ.
That the righteousness of the law might be
fulfilled in us, who walk not after the flesh, but after the Spirit.
(Romans 8:4)
Love worketh no ill to his neighbour:
therefore love is the fulfilling of the law. (Romans 13:10)
3. The New Testament is very clear
that there is a difference in sin. Not every sin is a sin unto death.
If any man see his brother sin a sin which
is not unto death, he shall ask, and he shall give him life for them that sin
not unto death. There is a sin unto death: I do not say that he shall
pray for it. All unrighteousness is sin: and there is a sin not unto
death. (I John 5:16-17)
Brother Froehlich
lamented the condition of those who were unable to discern the difference in
sin:
“Therefore, an
upright person who faithfully follows the motivation of the Spirit need have no
fear of a sin unto death, even though there should perhaps be a deviating from
the standard, for every deviation, though it be a sin, is, of course, not a sin
unto death which would have to be atoned for by blood or be punished by
death. Then prayer and intercession is advocated. This distinction can
they not make who always appeal to Christ’s death, Who died only for sins
committed in the time of ignorance and unbelief. Either they have never
had His life or they have lost it again.”[ii]
In an exhortation
delivered over twenty years ago, a dear elder brother expressed himself in like
manner:
“Some say all sin
is the same, regardless of what you do. Then we should be excommunicated
if you believe all sin is the same. Because the Word teaches us where we
should be excommunicated for certain sins, and if you want to put it all in the
same pot, then we need to be excommunicated… The Scripture does not lump
grievous sin, unrighteousness, faults, trespasses, imperfections together; it
makes many distinctions. Only man, in order to explain his doctrine that he has taken unto
himself, that he wants to apply to his life, that he may live according to
his own selfish will, and not according to the divine command of God…Man has lumped it all together. It
makes it easier to support the doctrine ‘once saved, always saved’.”[iii]
Falling Back Into Sin
This inability to
recognize a difference in sin is a fruit of false doctrine and deception, and
explains why false Christians find the Scriptures in Hebrews 6 and 10 so
objectionable.
Therefore leaving the principles of the
doctrine of Christ, let us go on unto perfection; not laying again the
foundation of repentance from dead works, and of faith toward God, Of the
doctrine of baptisms, and of laying on of hands, and of resurrection of the
dead, and of eternal judgment. And this will we do, if God permit.
For it is impossible for those who were once enlightened, and have tasted of
the heavenly gift, and were made partakers of the Holy Ghost, And have tasted
the good word of God, and the powers of the world to come, If they shall fall
away, to renew them again unto repentance; seeing they crucify to themselves
the Son of God afresh, and put him to an open shame. For the earth which
drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for
them by whom it is dressed, receiveth blessing from God: But that which beareth
thorns and briers is rejected, and is nigh unto cursing; whose end is to be
burned. (Hebrews 6:1-8)
This is the covenant that I will make with
them after those days, saith the Lord, I will put my laws into their hearts,
and in their minds will I write them; And their sins and iniquities will I
remember no more. Now where remission of these is, there is no more
offering for sin. Having therefore, brethren, boldness to enter into the
holiest by the blood of Jesus, By a new and living way, which he hath
consecrated for us, through the veil, that is to say, his flesh; And having an
high priest over the house of God; Let us draw near with a true heart in full
assurance of faith, having our hearts sprinkled from an evil conscience, and
our bodies washed with pure water. Let us hold fast the profession of our
faith without wavering; (for he is faithful that promised;) And let us consider
one another to provoke unto love and to good works: Not forsaking the
assembling of ourselves together, as the manner of some is; but exhorting one
another: and so much the more, as ye see the day approaching. For if we
sin wilfully after that we have received the knowledge of the truth, there
remaineth no more sacrifice for sins, But a certain fearful looking for of
judgment and fiery indignation, which shall devour the adversaries. He
that despised Moses' law died without mercy under two or three witnesses: Of
how much sorer punishment, suppose ye, shall he be thought worthy, who hath
trodden under foot the Son of God, and hath counted the blood of the covenant,
wherewith he was sanctified, an unholy thing, and hath done despite unto the
Spirit of grace? For we know him that hath said, Vengeance belongeth unto
me, I will recompense, saith the Lord. And again, The Lord shall judge
his people. It is a fearful thing to fall into the hands of the living
God. (Hebrews 10:16-31)
If we are not
bent on twisting the Scriptures to justify ourselves, then these passages are
not that difficult to understand. To fall away is to fall away, and to
sin willfully is to sin willfully. It is really a reversal of the
marvelous transformation that God worked in our hearts when He called us out of
a life of sin and darkness. In both chapters, the groundwork of the
re-birth is laid before the stern warning to not forfeit this priceless gift is
delivered. There is also a vivid description in chapter 6 (verses 4-5),
and sound instruction in chapter 10 (verses 23-25) as to the ways and means
that God has provided for us to preserve our salvation.
According to our
natural birth, we possess the nature to sin and to walk contrary to the will of
God. Our attempts to rectify this condition through the power of our will
or any other means leave us empty, disappointed, and condemned before
God. Therefore a complete rebirth, the transformation of our mind and
regeneration of our heart, is required to restore us to a right relationship
with our Creator. Through the Word, we are begotten of God in order that
we may be born again of water and of the Spirit. We become partakers of
the divine nature and our whole being is permeated with the love of God, giving
us the will and the power to keep His commandments and to live holy, sanctified
lives that bring glory to our Father in heaven. In addition, we receive
the mind of Christ, Who loved righteousness and hated iniquity. Therefore,
those who reduce repentance and faith to a mere change of mind and a mental
exercise betray their shallow experience and lack of understanding.
Having found this
precious pearl of great price, we are driven by the Spirit to grow in faith and
make our calling and election sure. Fervent prayer, watchfulness, and
humility are necessary to resist the temptations of Satan and avoid the
pitfalls of sin and deception. This is why we find the instruction to
exhort one another and not forsake the assembling of ourselves with faithful
believers. If we begin to become slothful and lukewarm, our ability to
discern the spirits and resist evil will quickly diminish. Our inner
spiritual life will become weak and famished, or poisoned with the leaven of
sin and strange doctrine, and Satan will regain control of our lives.
A falling away,
therefore, is not describing the momentary stumbling of a sincere believer, but
rather a progression of spiritual decadence and deception. Because the
death of Christ was necessary to break Satan’s hold on our old life and remove
the curse of Adam, the soul who returns to a life of sin is in a most
lamentable condition, for Christ will not be crucified again. The Apostle
Peter declares that such an individual would have been better off if he had
never known the way of righteousness, than to again swallow his own vomit and
return to the wallowing in the mire. Similarly, the Lord Jesus warned us
that if the cleansed heart is vacant and not filled with the new life of
godliness and truth, then seven additional spirits of Satan will repossess that
heart and bring about a great destruction.
If we understand
the importance of faithfulness, the nature of deception, and the seriousness of
falling from grace, we will be most appreciative for these potent warnings
contained in the book of Hebrews. They will help to instill in us a
healthy measure of Godly fear and keep us far away from gross sin. Those
who claim that these Scriptures are only speaking of Jewish Christians who
return to the Levitical sacrifices have reduced the relevance of these passages
to nothing for the believer in present-day America. What great blindness
and hardness of heart! Have we not seen numerous souls become deceived,
embrace strange spirits, return to a life of sin, and yet continue to name the
name of Christ? If we cannot discern a falling away until a person tells
us that they no longer trust in the blood of Christ and instead offer a bullock
upon an altar of sacrifice, then we ourselves are deceived. The Apostle
Paul warned us of the consequences of accepting another Jesus, or receiving
another gospel; therefore carnal and worldly “Christians” who “trust in the blood
of Christ” are no better off than the Jews who trusted in circumcision.
Where there is not victory over sin, there Christ Himself is not present, and
is put to an open shame.
It is exceedingly
obvious that these warnings address falling back into sin, for the express
reason that there remains no more sacrifice to atone for that sin or to redeem
the soul who has brought upo
n himself the
second death. They are not an admonition to avoid using the wrong
sacrificial method after we have already sinned.
Principles of Hebrews
We can now
understand several things in regards to Christ’s sacrifice through the book of
Hebrews:
1. Christ died
only once for sin.
So Christ was once offered to bear the
sins of many; and unto them that look for him shall he appear the second time
without sin unto salvation. (Hebrews 9:28)
2. We are sanctified through this offering
only once, not throughout life, and not at the end of life, but at the
beginning of our spiritual life.
By the which will we are sanctified
through the offering of the body of Jesus Christ once for all. (Hebrews
10:10)
3. The death and blood of Christ is
intended to put away sin, purge our conscience, and prepare us to serve God in
newness of life.
How much more shall the blood of Christ,
who through the eternal Spirit offered himself without spot to God, purge your
conscience from dead works to serve the living God? (Hebrews 9:14)
For then must he often have suffered since
the foundation of the world: but now once in the end of the world hath he appeared
to put away sin by the sacrifice of himself. (Hebrews 9:26)
4. The blood of Christ cannot be reapplied
for souls who return to sin.
For if we sin wilfully after that we have
received the knowledge of the truth, there remaineth no more sacrifice for
sins, But a certain fearful looking for of judgment and fiery indignation,
which shall devour the adversaries. (Hebrews 10:26-27)
These principles
provide wonderful encouragement for souls who have been born again and desire
to live faithfully for God. There is really no need to raise objection or
explain away the Scriptures that don’t sit well with us. In the case of
unfortunate souls who have seriously sinned after baptism, we are much better
off to consult passages such as I Corinthians 5 that deal with discipline and
excommunication, than to stretch and twist the Scriptures with questionable
theology. May we humbly abide in the doctrine of Christ.
[i] Luther, “Preface to Hebrews” Works of Martin Luther, Vol. 6
(Grand Rapids: Baker Book House, 1982) 476
Paper #6 Document on Romans 7
ROMANS 7–THE LAW OF
SIN AND DEATH
Sandwiched between
chapters that beautifully relate the believer’s victory over sin, the seventh
chapter of Romans has often proven to be a point of contention and
confusion. Indeed, many
have concluded that Paul’s parenthetical illustration of natural man’s struggle
with sin is describing the life of a converted child of God. But this interpretation sharply
contradicts both the preceding and subsequent chapters. What was the apostle trying to
communicate to us?
For a concise explanation
of Romans 7, it’s difficult to improve upon that which Brother Don Sauder
provided in a 1986 exhortation:
(Don Sauder, 1986) Some think Romans 7 indicates that
Paul lived in sin. That’s
not true. Romans 7 relates
a war going on in the flesh of natural man, between sin and the law of
God. Natural man cannot
fulfill the law of God; neither man’s human will, nor the desire of his mind
can free him from the bondage of sin. Paul’s
message was simply: Christ alone can liberate man from the bondage of
sin. He had tried through
natural means—the means, the desire of his mind, which he could harmonize with
the law of God. But the law
of sin that was in his flesh—he couldn’t overcome it with the strength of his
will or his mind. And his
message was simply that Christ alone can liberate man. Christ came for that purpose (I John
3:8).
It’s helpful to first
understand the analogy that Paul relates in the first four verses:
(Romans 7:1-4) Know ye not, brethren, (for I speak
to them that know the law,) how that the law hath dominion over a man as long
as he liveth? For the woman
which hath an husband is bound by the law to her husband so long as he liveth;
but if the husband be dead, she is loosed from the law of her husband. So then if, while her husband liveth,
she be married to another man, she shall be called an adulteress: but if her
husband be dead, she is free from that law; so that she is no adulteress,
though she be married to another man. Wherefore,
my brethren, ye also are become dead to the law by the body of Christ; that ye
should be married to another, even to him who is raised from the dead, that we
should bring forth fruit unto God.
Just as marriage binds a
wife to her husband, the law of God binds man to his sin by revealing his lost
and wretched condition. Paul
describes this process later in the chapter:
(Romans 7:9) For I was alive without the
law once: but when the commandment came, sin revived, and I died.
In other words, even
though all mankind is born with a sinful nature, we pass our years of youth in
innocence and are considered yet alive in the eyes of God. One does not typically observe that
children are pressed down and burdened by the weight and guilt of sin. But when a soul reaches an age of
understanding, or accountability, he discovers that he simply is not living up
to the expectations of a holy God, and is separated from Him. Before his eyes lies only a fiery
judgment for all eternity, and a two-fold realization clinches his status of a
poor, lost sinner:
1) He can find no relief of guilt for the
sins he has committed.
2) Try as he may, he cannot break free
from sin’s mighty hold on him
Thus, the law of God has
bound him in his sin. Several
other passages in Romans relate this condition:
(Romans 3:19) Now we know that what things soever
the law saith, it saith to them who are under the law: that every mouth may be
stopped, and all the world may become guilty before God.
(Romans 4:15) Because the law worketh wrath: for
where no law is, there is no transgression.
(Romans 5:13) For until the law sin was in the
world: but sin is not imputed when there is no law.
As in the case of
marriage, death is required to terminate this union, otherwise the sin of
adultery occurs. Therefore,
our old man of sin must die (Romans 6) in order for us to be joined to God
through our Lord Jesus Christ. With
this introduction, Paul has established two distinct conditions which can be
summarized in verses five and six:
1) Natural man, walking in the flesh,
married to the law of sin and death:
(Romans 7:5) For when we
were in the flesh, the motions of sins, which were by the law, did work in our
members to bring forth fruit unto death.
2) The new man, walking in the Spirit,
married to Christ:
(Romans 7:6) But now we are delivered from the
law, that being dead wherein we were held; that we should serve in newness of
spirit, and not in the oldness of the letter.
So, as we read the
remaining verses in this chapter, we can acquire a correct understanding
through the Spirit by asking this simple question: Is the Apostle Paul
describing one who is married to the law of sin and death, or one who has died
to sin and is married to Christ?
Though the answer should
be quite obvious, perhaps souls become confused when it appears that Paul is
speaking in the present tense:
(Romans 7:14-15) For we know that the law is
spiritual: but I am carnal, sold under sin. For that which I do I allow not: for
what I would, that do I not; but what I hate, that do I.
(Romans 7:19-20) For the good that I would I do not:
but the evil which I would not, that I do. Now if I do that I would not, it is no
more I that do it, but sin that dwelleth in me.
Many erroneously conclude
that the apostle is referring to his life as a believer in the Lord Jesus
Christ, which is a great deception. First
of all, this fails the test that was presented earlier. To be sold under sin is the same as
being married to the law of sin and death, and if we are in such a state, we do
not belong to Christ. Secondly,
we need only to back up a few verses to place these Scriptures in their proper
context. Paul is explaining
the purpose of the law, which was not given to save man, but to alert him to
the fact that he needs to be saved! When
we consider the immense amount of controversy that the Apostle encountered
during this time of transition from the law to grace, it’s no wonder that he
went to such great lengths to expound this matter. He was not saying that the law was
wrong, or that it had no purpose. So
he had to defend his position against the ever-indignant Jews, while at the
same time, place the law in its proper place and context: a means to create a
hungering and thirsting after righteousness in the heart of man and point him
to Christ. Read these
verses carefully:
(Romans 7:7-13) What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the
law: for I had not known lust, except the law had said, Thou shalt not
covet. But sin, taking
occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was
dead. For I was alive
without the law once: but when the commandment came, sin revived, and I
died. And the commandment,
which was ordained to life, I found to be unto death. For sin, taking occasion by the
commandment, deceived me, and by it slew me. Wherefore the law is holy, and the
commandment holy, and just, and good. Was
then that which is good made death unto me? God forbid. But sin, that it might appear sin,
working death in me by that which is good; that sin by the commandment might
become exceeding sinful.
The remaining verses,
therefore, depict the depths of this inner struggle. Brother Wayne Anliker put it this way:
(Wayne Anliker, July 4,
2004) In this state – not in the state of the believer that’s been baptized
and is a faithful member of Christ’s body, and walking in the grace of God,
being an overcomer, not talking about that at all – but back to that time when
we felt the conviction of sin in our life . . . For the good that I would I do not:
but the evil which I would not, that I do (v.19). That’s a horrible dilemma! That is a perfect description of our
state when we were under conviction, and we began to repent. It’s not the state of someone that’s
not accountable, it’s not the state of someone that’s redeemed; it’s the state
of that soul that is now under conviction by the law of God and by the Spirit
of God.
A similar explanation
was once given to a young convert, who then expressed appreciation for the
guidance and added, “I
wasn’t sure what he was talking about there – I just knew that whatever he was
describing, it wasn’t working!” Isn’t
it beautiful how God can impart a measure of understanding to souls who are
tender and desire to live for Him? Once
we simply conclude that “it wasn’t working” we can know of a surety that this
is not relating the condition of grace and a new life in Christ. Who would want to preach a gospel that
doesn’t work, and instead leaves men in a miserable condition crying, ‘O
wretched man that I am!’?
The only way for men to
make their false interpretation “work” is to insert their exaggerated doctrine
of imputation. They teach
that, yes, man must continue to live in this miserable, carnal state, but since
he professes faith he will be saved in the end because Christ’s righteousness
is imputed to him. However,
this is not a saving faith, but merely an adherence to a thought process and
belief system. It does not
truly deliver man from sin. The
agony expressed in these verses is a crying out for a real, genuine Saviour,
One who can break the power of Satan and redeem us from slavery and certain
destruction.
Individuals who have been
deceived into believing that they are saved without experiencing a true
conversion will naturally find Romans 7 to be a description of their inner
condition. A grave error,
therefore, occurs when men use their experience to interpret the Bible, rather
than allowing God’s Word to shape their experience. Brother Samuel Froehlich described
this fallacy, which he evidently encountered in his time:
(S.H. Froehlich,
Baptismal Truth, pages 186-190) No
man can judge of all these things who has not been baptized in the true faith;
and the judgment of such unbaptized, who have not experienced God’s power in
themselves, can and dare not mean anything to us, for they speak of the matter
as a blind man speaks of that which he has not seen. When they say that a man must drag
himself through this life with his inborn sin, and can neither become its
master nor free himself from the old man, it is something founded in their
experience, but we must not believe them for they say the opposite of that
which is said in the Word of God. Where
do we ever hear one of these scribes speak the language of the apostles? However, if they had the same spirit
of faith, then they would also speak the same language and they would not
subject the Word of the Spirit of God, which they do not understand, to their
own miserable, exhausting, and false interpretations, in order to adapt it to
their own fleshly mind. If
their experience tells them that they are still in the flesh and under sin,
they turn that into a general rule, contrary to the Word of God and the mind of
the Spirit and say that the Christian must, throughout his life, be carnal and
a sold slave of sin. He
would do that which is good but he cannot and instead he must do the evil which
he would not! Thus they at
least confess where they stand and what they are; and as the mouse enters the trap
in order to eat the meat in it so God also catches these wise men in their
falsely so-called knowledge (I Timothy 6:20-21; I Corinthians 3:19-23), for
which they can, however, produce no divine but only a human guarantee.
True, they do seek in
the passage before us (Romans 7:7-25) the divine guarantee of their false
opinion and doctrine; but because they have fallen into the trap they do not
notice that the Apostle Paul here describes partly the legal status in general,
partly his special status under the law, while he was yet away from Christ, a
pious Pharisee, who through the power of his old man would fulfil the
righteousness of the law—(for he speaks of the law to which he had died in
Christ)—and yet he accomplished nothing in it until he cried out: "O
wretched man that I am, who shall deliver me from the body of this
death?" In answer to
this earnest question, Christ then revealed Himself to him as his Redeemer;
after that it was no longer necessary to ask who would deliver him out of his
misery: on the contrary thereafter he thanked God for his redemption and
commended it to all men, however, as vainly to the so-called Christians of the
present time as to most of the Jews of his time. The most honest among them also come
to this point, to say "O wretched man that I am, who shall redeem
me?"—and Jesus Christ will also reveal Himself to them in spirit as risen
from the dead,that they thereafter might eat and drink with Him. But the rest remain fast in the
sandbank of their false comfort and faith in a dead Christ on which their leaky
bark has run aground; of which dead Christ, however, Paul teaches that He lives
(Acts 25:19).
Thus, all of so-called
Christendom has and knows no other Christ than a dead one; but of the living
Christ (Who would live in us through His promised Spirit of sanctification it
knows nothing), who is the Head of the body, the Church. Paul, as apostle, was so joyously
conscious of his liberty and his blessed state of grace in the new creature,
that he wished that all men were even as he in Jesus Christ save these bonds
(Acts 26:29) although the scribes now would make him a sold slave of sin, yet
he himself in Romans 6 and 8 testifies to the contrary. Whoever finds in Romans 7:7 ff. a
description of the state of grace proves that he himself is not under grace but
under the law.
Jesus Christ came in
the flesh to fulfill the law, satisfy our spiritual hunger and thirst, and
release us from the bondage of sin. As
the second Adam, Christ succeeded in complete obedience to the Father’s
will. Where Adam’s failure
brought death to all men, the Lord’s victory brought life and opened the way
for salvation. Faith in
this beloved Saviour begins to dawn in verse 25, after the contrite soul has
wrestled with sin, struggled through repentance, and cried to God for
deliverance.
(Romans 7:24-25a) O wretched man that I am! who shall
deliver me from the body of this death? I
thank God through Jesus Christ our Lord.
The remaining portion of
this verse, therefore, is not a picture of the victory through Christ, but
rather, a reiteration of the condition that necessitates the Lord’s
intervention and help.
(Romans 7:25b) So then with the mind I myself
serve the law of God; but with the flesh the law of sin.
The law could only reveal
the presence of sin and create a desire to improve, but it lacked the power of
accomplishment. It’s
another way of stating what the apostle described in verses 22-23.
(Romans 7:22-23) For I delight in the law of God
after the inward man: But I see another law in my members, warring against the
law of my mind, and bringing me into captivity to the law of sin which is in my
members.
All misunderstanding and
false interpretation must vanish away as we proceed to chapter eight. (Paul’s dissertation was written as a
continuous letter, and not divided into chapters until many years later.) Here, he articulates salvation in
Christ, the victory over sin, and the spiritual walk. It is a night and day contrast from
serving sin in the flesh.
(Romans 8:1-10) There
is therefore now no condemnation to them which are in Christ Jesus, who walk
not after the flesh, but after the Spirit. For the law of the Spirit of life in
Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that
it was weak through the flesh, God sending his own Son in the likeness of
sinful flesh, and for sin, condemned sin in the flesh: That the righteousness
of the law might be fulfilled in us, who walk not after the flesh, but after
the Spirit. For they that
are after the flesh do mind the things of the flesh; but they that are after
the Spirit the things of the Spirit. For
to be carnally minded is death; but to be spiritually minded is life and
peace. Because the carnal
mind is enmity against God: for it is not subject to the law of God, neither
indeed can be. So then they
that are in the flesh cannot please God. But ye are not in the flesh, but in
the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of
Christ, he is none of his. And
if Christ be in you, the body is dead because of sin; but the Spirit is life
because of righteousness.
As believers in Christ,
we can rejoice in this victory. Once again, Brother Don Sauder sums it up
nicely:
(Don Sauder, 1986) False prophets teach today that
there are many christs. They
want to tell us (and this is particularly true in the New Age movement) – they
want to get man to thinking that there are many christs; they want to minimize
Christ our Lord. So they
say Moses was a christ, Mohammed was a christ, Buddha was a christ, and so on
and so on. But the only
true Christ is mentioned in Luke 9:20—the Christ of God—the Christ that we
know. Only in the true
Christ is the power to liberate man from sin. If they want to call all these other
men Christ, one thing they cannot do is convince a true believer that in the
name of any of these other men is the power to liberate man from sin. Now if we’re sinning daily, beloved,
we just as well believe in Mohammed, we just as well believe in Buddha. They don’t have the power to liberate
man from sin—our Christ does! He has that power, and if
we don’t have that power, there’s something wrong with our spiritual
life. We are not living in
the Spirit, we are not walking in the Spirit. The Christ of God is the power to live
a victorious life, to overcome sin, Satan, [the] world. That is the power that we have in
Christ Jesus.
Paper #7 from May 2012
5/1/2012
A History of the Transition from an Apostolic
Believing
Church to a New Evangelical Church
Table of Contents
PREFACE ..................................................................................................................................................
3
An Apostolic Believing Church versus a New
Evangelical Church................................................ 4
Apostolic Believing Church Principles ................................................................................................
4
New Evangelical Church Principles.......................................................................................................
5
Where it All Starts: The Blood of Christ..............................................................................................
5
What Follows: the Issue of Sin in the Life
of a Church Member.....................................................
6
With Christ’s Blood Covering All Sin,
Except Blasphemy, the Need for Discipline Vanishes .. 6
Continuance in Sin and its Forgiveness in
Christ’s Blood Impacts Conversion ......................... 7
Surety Replaces Hope ...........................................................................................................................
7
Even the Smallest Failings become Sin ..............................................................................................
8
Faith Alone, Not Works .......................................................................................................................
8
Apostolic Believers’ Lifestyles are
Abandoned and a Return to Worldliness Ensues ............. 8
Long Hair and Head Coverings Diminish or
Disappear ..................................................................
9
Leadership Ultimately Strengthens and
Accelerates the Transition ............................................
9
Names and Other Pressures ..............................................................................................................
11
Unity for the Sake of Unity ...............................................................................................................
11
The Promotion of Change as Inevitable..........................................................................................
12
A Changing Ministry ........................................................................................................................
12
Outreach Becomes Central ‐ A Departure from Separation .........................................................
13
Additional Congregations are Established
as Part of an Internal Missionary Process .......... 14
Denial – It’s Not Happening ............................................................................................................
14
Transformation Completed ...............................................................................................................
15
What Happens to the Apostolic Believing Church
Members? .................................................. 17
Reference Notes .................................................................................................................................
18
PREFACE
The following document is a compilation of
historical facts and accounts regarding the transition of
conservative Christian groups from one set
of beliefs to another. Its purpose is to research and record how
believers were influenced over time to
discard their original set of beliefs and adopt a different doctrine.
Two terms are used repeatedly in this
writing: 1) Apostolic Believing church which indicates a group
embracing a doctrine similar to the
Apostles and Early Church Fathers, and 2) New Evangelical church which is
defined as a group embodying the Calvinistic doctrines as described on page
five of this document and referenced in Winds of Doctrine, published in
1986 by the Apostolic Christian Church of America.
The document traces the transition from an
Apostolic Believing church into a New Evangelical church during the 1900’s.
Several sources were consulted, including interviews and written records from
the Froehlich lineage Swiss and German Apostolic Christian Churches, information
from the Apostolic Christian Church of America (Nazarene), historical
documentations from the Mennonites, and a book entitled Becoming a Missionary
Church by Bernhard Ott, the president of the ETG church in Switzerland.
(Reference last page of this document for further details about the sources
used.)
The material presented here is only a
glimpse of how the change occurred. It is not intended to be an
exhaustive documentation of all the
details of the transition, but rather to highlight some of the key elements in
the move from godliness to worldliness. Sometimes the transition took over a
century, but other
transitions were accomplished in much less
time, such as the 35 years it took for the Swiss churches to
become unrecognizable when compared to their
original presence. Despite variations in the length of
transition time or the location of the
churches, a startling discovery emerges. The chain of events that
occurred and attitudes of the change
agents are strikingly similar in all groups.
Since a complete transition of church
doctrine can take long periods of time, often the change takes place in
very small steps and is nearly
imperceptible. Coupled with the fact that many various methods are used to
promote change, the transition can be very
difficult for many people to recognize. Many awaken when it is
too late and they wonder, “How did we get
here?”
Please be apprised that this writing does
not indicate in any way that all change is bad or is to be avoided.
Much to the contrary, we recognize that a conversion
of a soul from a life of sin to a state of holiness involves a great change.
And as we strive to live a converted life, we endeavor to change to become more
conformed to the image of Christ. Life itself is a series of changes. However,
changing from Biblical purity to impurity is to be strongly resisted by the
true believer.
An understanding of history can give us a
glimpse into the future. As the reader of this document ponders its content,
may God reveal its application in our time. May God bless the brothers from
various different Apostolic Christian Churches who assisted with this work.
Kurt W. Ehnle
April, 2012
An Apostolic Believing Church versus a
New Evangelical Church
In this historic analysis, the description
of a New Evangelical church is not intended to describe a New
Evangelical church at any given point in
time, but rather to describe evangelical principals which go far back in time. ‘Lifestyle’
as used in this document refers to the outward manifestation demonstrated by Apostolic
Believing church members. Also, the use of italics in this document indicates a
direct quote from the footnoted source.
Apostolic Believing Church Principles
The shed blood of Christ pays the price
once for a person’s sins.1
Membership in the church comes about
through a repentance (sorrow for sin); a conversion (dying to a
sinful nature); forgiveness of sin through
faith in the blood of Christ; and baptism after experiencing
peace.2
Members experience failings and
shortcomings in their life of faith.3
Members, by the grace of God, strive to
walk a life free from sin4.
Sins are not all the same. If a member
sins a sin of a lesser nature, forgiveness is provided through
discipline and the intercession of Christ
to God5.
For sins of a grievous nature, there is no
church restoration.6
Members are Spirit‐led and consequently separate themselves
from worldly involvement in all aspects of
their life, including entertainment,
immodest appearance, and so forth.7
There is a belief in the living hope of
heaven and not the unconditional surety of heaven8.
Members separate themselves from
ecumenical involvement and give anonymously and without
fanfare9.
Spiritual outreach in an Apostolic
Believing church involves a full and complete process including
preaching the gospel, assisting in the
conversion process and providing a life‐long shepherding10.
New Evangelical Church Principles11
The Evangelical Movement is more open‐minded, intellectual, and of broader scope
in order to make it
more acceptable to more highly educated
people and more compatible with popular, individualistic
lifestyles.
Shallow concept of conversion. [This
doctrine implies that even after “justification” a believer is
considered a “saved sinner” and lifestyle
is unimportant because of Christ’s atonement for all sin: past,
present, and future.12]
Diminished importance of the Church.
Tolerance of doctrinal variance.
Denominational borders are readily crossed, usually without regard
for significant doctrinal differences.
Casual attitude toward sanctification and
sin. There is a marked de‐emphasis on works and serious
efforts to aspire to holiness in living.
The church is defined as a “divinely created fellowship of sinners”
or “Christians aren’t perfect, just
forgiven.” The belief is that Christians are sinning daily just like the
unconverted.
Great emphasis is placed on scholarship
(serious formal study) and intellectualism.
Christian liberty is defined as individual
freedom in most areas of lifestyle not specifically forbidden in
the Word. This individualism takes
precedence over responsibility to church standards or the
convictions of other members of a church
body. Every believer feels he can adequately discern the Spirit
and interprets the Word for himself and
has the liberty to apply it to any circumstance as he sees fit.
Christian liberty is also defined as
including freedom from observance of specific norms of holiness or
agreed upon church guidelines for
application of scriptural teachings. This often results in a freer and
more worldly lifestyle. Efforts to observe
holiness in living and to follow church‐defined
standards of
godliness based on the Word are criticized
as “legalism” or following rules to “earn salvation.”
The influences of evangelicalism have
undermined confidence in the ordained to “bind or loose”
(Matthew 16:19) and have overemphasized
the rights of the individual when it comes to discipline.
Where it All Starts: The Blood of Christ
There has always been a debate whether the
evangelical transition begins with a change in doctrine regarding Christ’s
blood and then lifestyle changes follow, or whether lifestyles change and a
different doctrine evolves to match the lifestyle. Regardless of which comes
first, both doctrine and lifestyles change in the transition.
The Apostolic Believing church believes
that Christ shed His blood once for the atonement of sins. The New
Evangelical church believes that Christ’s
blood pays the price for past, present, and future sins.13
In the transition process, this change in
belief is introduced by ministers using the past, present, and future
terminology in sermons. Official church
documents are changed to state that the blood of Christ cleanses
members when they sin, thus promoting the
present and future cleansing by the blood of Christ.
What Follows: the Issue of Sin in the
Life of a Church Member
The Apostolic Believing church believes
that a church member can sin but if they use all of God’s gifts they do not
have to sin. The New Evangelical church believes that its members continue to
sin on an everyday basis.
In the transition, the concept of
continuing to sin is introduced slowly into the church body. Samuel
Froehlich, instrumental in the formation
of the Swiss and German Apostolic churches in Europe, writes of
several subtleties he experienced in this
process. In I John 2:1 “And if any man sin” is changed to when any
man sins. Samuel Froehlich spoke about
this change, “John indeed admits the possibility of a sin in a believer’s life,
but with such restriction that nothing can be said of it as being a general
rule or necessity. The restriction of sin is two‐fold:
(a) “if even” (in cases it should happen,
that ‐ )
(b) “perhaps one” (not everyone or “we”)14
Samuel Froehlich was also confronted with
the application of I John 1:8‐10 as applying to a believer’s life. He wrote,
“Verses 8‐10 serve only as elucidation (clarification), how one may attain
unto the cleansing of his former sins and unto fellowship with God.”15
Samuel Froehlich also addressed the evangelical
belief that Romans 7 describes the sinful nature of the
Apostle Paul as a believer. “John by
verse 8 (I John 1:8), therefore refers just as much to an earlier condition as Paul
does in Romans 7, in that he describes the way of the beginning of conversion…”16
The history of using these scriptures, and
others, to prove sin in the life of a church member continue on into more
modern times. It also reveals an ongoing pressure to acknowledge sin in an
Apostolic Believing church member’s life.
With Christ’s Blood Covering All Sin,
Except Blasphemy, the Need for
Discipline Vanishes
The Apostolic Believing church has a long
history of discipline, ranging from self‐discipline to
excommunication without restoration. In
the history of evangelical transitions, fewer and fewer sins are
disciplined for and the restoration of
church members for sin becomes automatic. Church members are restored quickly
for even very serious sins.17
The attitude of young people toward
discipline in one transitional church was stated as follows: “It became
more and more difficult to integrate the
youth of the 20th Century into a separated fellowship. The
enforcement of church discipline among the youth had to be mostly abandoned to
prevent major defections.”18 When
we no longer agree on the sinfulness of sin, it will be but a short time until
we disagree on the necessity of the atonement for sin and will also be ready to
do away with a place of punishment for sin.”19
At the end of an evangelical transition,
one church simply stated their belief in discipline: “Congregational
discipline is not practiced anymore.”20
Continuance in Sin and its Forgiveness
in Christ’s Blood Impacts Conversion
History records the evangelical transition
from a deep and impactful conversion to a simple acknowledgement of Christ’s
shed blood for sin. The Apostolic Believing church believes that the conversion
process brings about a complete transformation in an individual. It becomes the
point where the sin and carnality of a former life cease and a new Spirit‐led
life begins. This dramatic change is reflected in the lifestyle of the one who
is converted.21
“One reason for the problems we face in
the Apostolic Believing churches
today is we have not been as careful as we ought to have been when baptizing
members into the body of Christ. No one should receive water baptism until
there is full evidence of the new birth and true repentance and amendment of
life. There must be a knowledge of the awful sinfulness of sin and true
repentance when one has been following the dictates of the lusts of the flesh
and the lusts of the eye. By the grace of God, he turns around and goes the
other direction.”22
In the transition to a New Evangelical
church, individuals begin to put less weight on the conversion process. Conversion
becomes viewed more as an ongoing process and not as a significant one‐time
event. There is an increasing unwillingness to give up the things of their
former life. Depending on the shed blood of Christ for future forgiveness
lessens the need to cease from worldly activities. Appearance and other
lifestyle issues become irrelevant. At the end of the transition, the
conversion process diminishes to an acceptance of Christ’s blood for the
forgiveness of sins.23
Surety Replaces Hope
Eternal security is a relatively new term,
but the concept extends far back into history. New Evangelical
church members believe that there is
nothing that they can do, short of blasphemy and being apostate, that
will keep them from heaven. Again, the
belief that the shed blood of Christ pays the price for present and future sins
is foundational in believing in surety. In contrast, Apostolic Believing
churches believe there is a hope of heaven and that church members could fall
short.24 In the transition, evangelicals portray
anyone who professes to live in hope as being downtrodden, sad, and laboring
under an oppressive yoke.
The surety message begins to surface especially
at funerals. Apostolic believers are very cautious about
“preaching anyone into heaven.” However,
as the transition to evangelicalism progresses, the surety of someone who
passes away attaining heaven becomes more dominant. Sermons and official church
documents begin to propagate this belief.
Even the Smallest Failings become Sin
There is a long standing historical
Apostolic belief that before sin occurs there can be failings or shortcomings in
the life of a church member. In the transition, the evangelical position
surfaces that even the smallest failing is sin and that to not call it sin
diminishes the seriousness of sin. As this belief progresses, all sin becomes
viewed as being the same. History reveals that this attitude toward sin slowly
but surely opens the way to a freer lifestyle and a new, diminished concern
about more serious sin25.
Faith Alone, Not Works
‘Faith alone’ has roots that run deep into
religious history. Before an evangelical transition begins, Apostolic Believing
churches believe in works accompanied by faith26. They
also believe that works will play a role in an individual’s eternal judgment.
As the transition develops, a message of works as being legalistic or part of
the Old Testament law surfaces. History shows, however, that the works being
challenged are not works associated with outreach or the good works in
communities. Works become the lifestyle issues of outward appearance,
abstinence from worldly influences, and the living of a separated life. At
transition’s end, the lifestyle “works” are no longer a part of the church’s
tenets but are left to each individual.
Apostolic Believers’ Lifestyles are
Abandoned and a Return to Worldliness
Ensues
As the evangelical transition progresses,
church members return to the lifestyles of the unconverted life.
“Members in good standing attend
movies, smoke, drink, attend and play in sporting events, wear jewelry
(including wedding bands)27, have television in their homes, 28 and become immodest in dress (such as wearing shorts and
clothing of the opposite sex).29 In
fundamentalist congregations, television was recognized for its harmful
influence in the 1940’s while it was still in the developmental stage. Members
began to secretly watch TV in attics and basements. By the 1960’s, TV was
widely in use.30
We are all being asked to work along and
not be so unkind as to contest these unscriptural practices, (in the above paragraph), with the
assertion that to do so is divisive and that all division is sin. Those who
dare to contest these trends are publicly classed by conference leaders as
offenders along with the worst of the liberals and are accused of being
divisive. The fact that these accusations are coming from brethren with whom we
labored earnestly in days and years past is not without serious significance.31 Any challenge to indecency and immodesty is interpreted as
an imposition and is called stubbornness and rebellion.”32
At the end of the transition, one
evangelical church describes their view of lifestyle issues: “The edicts,
which were obligatory under the name of “separation,” are no longer taught.
Proper behavior within society is left to the responsibility of each individual
believer.”33
Long Hair and Head Coverings Diminish or
Disappear
“Apostolic believers believe that it is a
scriptural directive, contained in I Corinthians 1134, that women members have long, uncut hair and in addition
have their head covered when they pray or prophesy. One of the early signs of
an evangelical transition is the cutting of hair and the diminishment of head
coverings both in frequency of use and their becoming less substantial.35 One denomination reported, “By the end of the 1950’s,
conferences all across North America were accepting cut hair on women in the
church.”36 At the transition’s completion, neither long
hair nor headcoverings are an issue and the scriptural directives are lost37.
Leadership Ultimately Strengthens and
Accelerates the Transition
Leadership in Apostolic Believing churches
assumes a servant leadership role. Humility, the spirit of selfhumbling and
self‐denial is a work of the Spirit in us. The exalted spirits only instigate
discord; they desire to rule. Such have no place in the church of God. In the
church there should be no rank, no craving for power, he who would be the
greatest should be the servant of all. The spirit of ambition has wrought much
harm in the church, there the minister is higher than the other people, the
bishop higher than the minister, the archbishop higher than the bishop, and the
pope is still higher. This is not true in the New Testament. What formerly was
an overseer became a rank of honor. In the church there can be nothing else
than that he would be greatest, must be the servant of all. In this spirit the
church is built. We should have no other thoughts, of this kind, as though the
elder in the church were higher. The elder, the deacon, is not higher; but they
are brethren and stand, if possible, lower for they are servants, and so they
must serve, and the servant is not higher than the church itself or than the
master. If the elder of the church must seek after humility, how much more all
the rest. All rank ceases if the elders of the church are lowly and meek. Then
the others should think they are still lower. Thus Christ has, like all other
men, in His body members that are different, otherwise they all serve one
purpose in the church. Each one has received gifts for the common good, that
the church of God may be built.38
“Historically, conferences were gatherings
of the ministry of local congregations to discuss and decide matters of doctrine
and practice. These conferences were usually held only when special needs
arose. In time, conference grew into authoritative bodies, adopting conference
discipline, directing conference activities and charities, and exercising power
over local congregations and ministers. The practice of exercising conference
authority intensified as time went on.39
In early conference histories, sound and
able men provided leadership. They guided the church through their writings and
preaching of the Scriptures and practical Biblical living.”40 As time went on, the evangelical leanings of an ever‐growing
number of leaders began to have its impact. Apostolic Believing leaders
retired, or grew older and tired, and leaders from a growing number of
evangelical‐leaning churches were appointed until the leadership balance
shifted. Some Apostolic Believing elders became evangelically minded.41
“Conference sessions began to include more
and more concessions to modern thinking. Study committees were appointed, which
found innovative ways to interpret the Scriptures so that those who wanted
accommodations with the world could find conference approval. Clever arguments
were used to condemn Apostolic believers as self‐willed, accusing, and
complaining.42 Centralized organization in its advanced
state tends to become hierarchical and oppressively coercive as power
concentrates in the smaller groups of leaders, and individual personalities
wield a greater influence. The tendency then is for this small group to
centralize all control within itself with little or no regard for the group
conscience as a whole.43
Conference leaders often used democratic
methods to accomplish their purpose. If a church with an Apostolic Believing
leadership experienced difficulty, the Executive Committee of Conference could
come in against the wishes of the ministry. Oftentimes a majority of the
congregation did not want this to happen.44 Conference
authority over local churches tended to settle disputes according to the new
course. While conference leaders used a variety of methods to gain their ends,
a democratic method was often used. Able and articulate, they could often
overcome the scruples of local leadership and impose a policy in keeping with
the new direction the conferences were taking.”45
The greatest havoc has come to the church
by men who have been lifted up in pride. Associated with the office of the
bishop or overseer is the tendency to think that the office carries with it a
monopoly on wisdom and ability. We should observe that the apostle Paul defines
this office as a work, not as an honor, for bishops should look more to their
work than to their honor.46
The true shepherd is
one who gently leads his flock. The great mistake of some leaders is to try by
sheer force of will to make others follow them. This is a disastrous course.
Some have succeeded for a while because of buildup of church loyalty from a
past generation, but ultimately this method fails.47“Leadership assumes control of official church publications.
The publications are used to promote the evangelical agenda and provide church‐wide
distribution to the church body. In time, Apostolic Believing members become
distressed and desire the doctrine of the pure Word of God.48
Eventually, conference leadership begins
to silence church members, ministers, and leaders who stand in the way of the
transition.”49 This is done through intimidation,
discipline, and removal from church offices. The commonly used charges are “sowing
seeds of discord”, “sedition”, and “heresy”. Many of us had hoped to see revival
within the bounds of the present organizational pattern. But when honest pleas
and concerns of many brethren go unheeded and when those who appeal are
censured rather than heard, hope is quickly lost.50
Names and Other Pressures
In a transition, the portion of the church
that desires to stay with the Apostolic Believing ways comes under
pressure. Interestingly, the evangelical
portion of the church does not. This is probably because at some
point leadership is dominated by the
evangelical influence.
In the beginning years of an Apostolic
Believing church, male members are called Brothers and female
members, Sisters. As the transition
progresses, at the point when differences become great enough, a new set of
names and titles appear.
In more modern times, the terminology is “ultra‐conservative”
for those who follow traditional fundamental ways; and then conservative,
liberal, and ultra‐liberal, etc. In earlier times, the language for Apostolic
believers was rigid, implacable, extreme, self‐righteous, and Pharisaical.
These terms are also used in more modern times along with ultra‐conservative51. Other terms used are independent, self‐willed, accusing,
and complaining conservatives.52
In addition, Apostolic believers are under
pressure for not attending church functions they cannot support
and for the stand they take in preserving
long‐standing doctrine and practices. Worst of all, the voices of
those with concerns receive little or no
recognition; rather, these voices are immediately pushed aside as being uncooperative
and lacking love.53
Unity for the Sake of Unity
As the transition progresses, unity begins
to emerge as a critical objective. Apostolic believers believe that unity is
scripturally based and means a oneness of doctrinal belief, thought,
conversation, spirit, sanctified life, and lifestyle54. “The
basis of true unity, then, is a personal relationship of faith and obedience to
Christ through the Spirit and with our brethren in the body of Christ.55 For the transition to succeed in an ever‐divided church, unity
becomes the acceptance and tolerance of differences. There is an adamant denial
of compromise. When organizational affiliations involve disregard for
Scriptural truth, then unity can no longer be on a Scriptural 49 Marching On,
by Mervin J. Baer, Copyright 2001, Page 75 **; Also expressed in interviews
with ministers of the Apostolic Christian Church (Nazarene) basis, but at
best can only develop social ties and pressures.56 Love for fellow church members is promoted as an
acceptance and tolerance for differences
in beliefs and lifestyles.57
Most dissertations on unity have been
written in an effort to maintain the organizational status quo rather than to
face the very evident truth that things have drifted almost beyond the point of
return. This effort to maintain the status quo is a call to maintain unity in
the midst of disunity.58
Some who clearly set
forth the serious conditions that we face are still asking for unity in spite
of all the difference of doctrine that is so evident among us.59
Eventually, unity is taught to be a
oneness with other denominations as a part of the ecumenical portion of the transition.”60 Unity among the global Body of Christ is an indispensable
requirement of the Gospel.61
The Promotion of Change as Inevitable
As change occurs in the transition, an
effort is made to portray change as not only inevitable, but even
desirable. Effort is made to display
evidence of past change in church history and point out the benefits that
ensued. A changing society and its
associated growing complexity are cited as reasons for change. We believe that
people who are trying to meet the cultural standards of the day and who are
employing popular methods of attaining to this cultural standard, will give
little evidence of the resurrection power of Christ.62 The educational level of church members, especially in more recent
times, also becomes a reason to embrace change.
Change also requires the diminishment of
the old in order to introduce and enhance the new. The fallibility,
errors, and changed positions of church
fathers are pointed out to demonstrate the supposed changeable and
uncertain nature of the church’s
foundation. One church summarized the need to separate from the past in
this way: “In summary, a choice stood
before the original followers. Either they could open themselves towards
the Evangelical Free churches and become part of the evangelical movement, or
they could persist with ‘separation’ and pay the price of a substantial
reduction in membership.” 63
Apostolic believers in this environment
call out for a strengthening of the old: “The future of our churches will not
be in the introducing of something new, but in the strengthening of the old,
time‐tried and tested traditions of our fathers that have maintained Gospel
truth throughout each generation until now, within the context of Scriptural
tradition.”64
A Changing Ministry
“Ministers in the early history of the
Apostolic Believing churches were chosen by lot from the congregation were self‐educated
in the Scriptures; unsalaried; and preached without advance preparation.”65 As the transition progresses, the ministry changes to meet the
expectations of a changing congregation and the changing beliefs of the
ministers themselves. Preaching about sin, hell, repentance, and an overcoming lifestyle
becomes viewed as harsh, judgmental, and negative. “Men have developed the
power of oratory and have learned to sway audiences by playing on the senses
and emotions. But only the soul‐searching, sincondemning preaching of the
Spirit, will bring men to conviction, repentance, and rebirth.”66 Preaching about love, caring, accepting, and an ever‐increasing
evangelical doctrine becomes the norm. Sermons become sprinkled with humor and
storytelling. An increasing amount of the ministry is prepared in advance
through notes, topical Bible studies, and eventually leads to fully prepared
sermons, and finally theological training.67
“The ongoing improvement in the
educational level in society and among the church members caused an
everincreasing challenge for the ministers who consciously renounced any
theological training. They became less and less capable of responding to the
inquiries of a better‐educated public.68 Some
of the older traditional ministers felt intimidated by the more articulate
progressives and kept silent as radical changes were instituted in the churches
and the denomination.”69
Outreach Becomes Central ‐ A Departure
from Separation
In the earliest stages of an Apostolic
Believing church’s founding, doctrinal outreach was a necessity for
growth of the church. Both the
ministers and their doctrine manifested every aspect of Apostolic Believing
church beliefs.70 Outreach consisted not only in telling people about Jesus, but
expounding the need for
repentance, conversion, baptism, and a
sanctified lifestyle. The effort did not end with the preaching of
salvation, but encompassed a complete
shepherding of individuals through repentance and conversion and an ongoing
spiritual effort until life’s end.
In time, some of the Apostolic Believing
churches became more closed regarding outreach. Probably the
biggest factor was a concern about
ecumenical involvement. As the transition to evangelicalism progresses,
gospel outreach became a growing and
almost urgent element of the denomination. One church in transition described
it this way: “Now the New Testament is unmistakable that Christians will
help mankind. Our love to Christ is measured by our behavior toward men. But
always our love is first to Christ and our service to mankind grows out of
that. Placed in reverse, in the manner the new conference leadership tended to
do, Bible doctrine is not faithfully applied, and the service and relief
organizations of the church become more important than spiritual teaching and
fruit bearing. Many missions, whether organized and maintained by conferences, churches,
or individuals, followed the new trends with programs to meet the physical and
emotional needs of society while emphasizing the spiritual needs less and less.
They no longer expected to be at enmity with the world or to suffer for the
name of Christ. Their desire shifted from obedience to the principles and
doctrine of Scripture, to adapting to the world in which they lived.”71 One transitional church stated that mission work is the essence
of congregation.72
Material relief outreach also changed
during the transition. In the Apostolic Believing church, material
outreach/giving was conducted in secret. “This
segment of church outreach evolved to innovative and
demonstrative methods to collect money and
materials for its projects. The principle of giving in secret was
compromised, but its projects were
supported and its causes were advertised.”73
One of the outcomes of expanded outreach
is an ever‐increasing association with other organizations and
denominations. The New Evangelical (ETG)
church describes the joining together of numerous relief
organizations from various church groups74. Since it functioned by joining together divergent groups
into its relief efforts, the leavening of worldly influence in any Apostolic
Believing group that also participated was hastened75.
Additional Congregations are Established
as Part of an Internal Missionary
Process
As the evangelical process occurred in
Switzerland, then effort was made to establish congregations to
accommodate those with evangelical
desires. Apostolic Anabaptist gatherings were seen as closed and
uninviting for growth. With evangelization
there is the endeavor to reach the modern people of today with the Gospel and
to remove unnecessary hindrances from the path to becoming a Christian and
integrating into a congregation. That is why every traditional church or
congregation will have to change if it wants to be evangelistic and inviting.
Some congregations have changed so quickly and drastically in the past 20 years
that a growing number of members no longer feel at home in their congregations.
Changes take place in practically all aspects. Church service, songs, assembly
hall design, new member acceptance, communion, congregational discipline;
children, preteen, teenager and youth work; private circles and even leadership
structures have been affected.76
Denial – It’s Not Happening
As the evidence of an evangelical
transition increases, so do the voices of denial at both the leadership and
congregational level. Doctrinal
differences are downplayed. Concerns about eroding lifestyles are portrayed
as being overstated, divisive, and an intrusion
into some other church or church member’s life. In one
denomination while all of this was
happening, the message was “nothing is changing, there is nothing wrong.”77
Administrative differences are used to
explain differences in doctrine and other significant issues. Lay
members often deny the transition out of
fear of separation, a desire to stay with the status quo, and the
simple belief in the impossibility of a
church‐wide departure from the true faith.
Transformation Completed
The transition to a New Evangelical church
often comes in little steps, with each step not being a lot worse
than the previous step. If the whole
transition was presented at once, it would be rejected. Therefore, the
challenge is for an Apostolic Believing
church to take a stand against the transition after one of the small
steps, or at the very beginning of the
transition.
The transition from an Apostolic Believing
church to a New Evangelical church is a tortuous journey, but in the end
history demonstrates that it does become a reality. The timing and specific
circumstances vary but the end result is essentially the same:
1. Belief that the shed blood of Christ
pays for past, present, and future sins.78
2. Belief that church members continue in
sin.
3. Conversions become a matter of
accepting Jesus and letting him into your heart. Repentance and
conversion disappear.79
4. Believing that salvation can’t be lost
except for apostasy and blasphemy.80
5. Believing in faith alone and that works
are meaningless. When once someone turns to Jesus that is
enough.81
6. Theological training and trained
ministers become the norm. In 1950 theological training was not
discussed. Today (1995) it is a given.82
7. Laying on of hands has no sacramental
effect.83
8. Outreach and missionary work become all
consuming. The Swiss ETG church expressed it as thus;
missionary work is the essence of a
congregation.84
9. The 1995 ETG mission statement has
three components: presence, evangelization, and mission/social
welfare.85
10. Moving from a very limited interaction
with other churches to a completely open church. In 1963 the
Swiss church rejected any form of
interaction with other congregations and churches. Today, 1995, it is an open
free church that is a member of the Association of Evangelical Free churches
and collaborates
with Christians of other denominations.86
11. There are no congregational
disciplinary measures.87
12. No formal guidelines from leadership
on:
o Wearing jewelry, especially wedding
rings
o Participating in sports and wearing
athletic clothing
o Hairstyle and fashion88
13. The rules for partner selection, i.e.
proposing via an elder have been lifted for a long time.89
14. Later, under the influence of
theological traditions, the conception of non‐resistance increasingly
disappeared. Non‐resistance was seen as an
Anabaptist tradition and in the sixties and seventies they
increasingly wanted to distance themselves
from traditions.90
15. Today, leadership makes no rules for
cinema, radio or television. The topic (media) was not raised at
the elder conventions in the seventies and
eighties.91
16. What the congregation in Reinach had
attempted in 1930, namely not practicing the holy kiss and
kneeling in prayer out of consideration
for guests in public church services, now established itself in all
congregations. The traditions of women
having to cover their heads during church service was also
abandoned.92
17. Church services itself also changed.
Insider jargon, the simple direct liturgy, separate seating for men
and women, and much more were now things
of the past. Church services have become lively and
diverse, such that guests also feel
welcome now.93
18. The first organs were introduced
slowly, and only used for entrance and exit music. However, increasing
attendance of people not from the AAC(Apostolic Anabaptist Congregations) traditions
in the
congregations has made it inevitable to
accompany singing, as this does not exactly promote four‐voice
singing.94
19. The songs being sung have also changed.
The youth developed a desire for modern songs. Over the
years, many congregations began to use
modern songbooks in addition to the traditional songbooks.95
20. The old tradition of spending the
entire day on Sunday in “assembly” disappeared. Thus one of the
identifying characteristics of Apostolic
Anabaptist congregations, i.e. eating lunch together, has
somewhat fallen into the background.96
21. Holy communion with other churches.97
22. Marriage to other church
(denominations) members.98
23. Family planning.99
What Happens to the Apostolic Believing
Church Members?
While the result of the evangelical
transition is fairly consistent throughout time and over many churches, the fate
of the Apostolic Believing portion of the church varies widely. It depends
primarily on how “awake” some church leaders and congregational members were
and whether there was enough strength and resolve to somehow disengage from the
transition process in time. Following are some of the results.
â____Separation of fairly complete
congregations including leadership. This separation takes place before the New
Evangelical movement impacts all the congregations in a denomination100. It
is usually
accomplished because those in leadership
are willing to lead this effort and do it in a timely manner.
One denomination called out for leadership
thusly: “If a few faithful leaders would stir themselves and
be willing to accept persecution that the
Bible promises, revival of truth and sound practices could yet
be effected.”101
Formation of separate conferences. This
does not involve a complete separation but leaves in place
some of the interactions between the two
conferences. It avoids the complete excommunication of
Apostolic Believing members102.
Restricting certain interaction and
authority. In this type
of separation, a congregation or
congregations no longer share the pulpit
or communion with evangelical congregations. Church
authority rests with the individual
congregations. This type of separation usually leads over time to a
full separation, but again without
excommunication of Apostolic Believing members.
Fragmented small groups leaving. This separation usually involves small
groups of members
scattered throughout the denomination.
Sometimes these members are not accompanied or led by leadership. Groups not
large enough to form congregations gather in homes or other
accommodations. Some groups in
geographical proximity form a congregation or congregations.
The ETG churches who have become
completely evangelical refer to such groups as remnants of the
intolerant church who are tenaciously
committed to Froehlich’s teachings ”103
Staying to the end. Some Apostolic Believing members opt not
to leave and remain with their
Apostolic Believing beliefs and practices
in an overwhelming evangelistic environment. Without
leadership, limited fellowship, and a
small support system, this becomes a very challenging option.
Usually, but not always, those that are
older chose this route. One denomination summarized this
option as follows: “Many in the conferences
were dissatisfied with the drift, but conference was all they
had ever known. They could always point to
faithful preachers who remained with conference. They
knew faithful grandparents who would be
heartbroken if they left. They knew that not all was well in
conference, but not all was well outside
the conference either. Many of these were faithful to God to
their death, but their children were often
lost to the faith.”104
Faithfulness of the True Believer. Yet there were faithful believers who
remembered that there has
always been a remnant who "fought a
good fight", "finished their course", and "kept the
faith"...a
remnant for whom "His mercy
endureth forever"; a remnant who in the end "will receive a
crown".
Because they were convinced that it
pleased their Heavenly Father, those faithful believers banded
together and sincerely tried to lead
lives that were holy, free of sin, and separated from the world.
And so the flame of truth again burned
brightly.
The impact of children seeing an “example
of faithfulness” and the knowledge of historical scriptural
application is described as follows: “But
no generation can maintain the faithfulness of their children.
The children must rise up and fight on in
the battle of the ages between light and darkness. But the
children can be helped immeasurably to
understand issues and make sound judgments in those battles
for truth if they have been provided an
example of faithfulness. Thus they can know how others before
them applied the teaching of the Scripture
to the issues they faced, and what was the outcome of their
decisions.105
Reference Notes
* ETG (Evangelische Täufergemeinde
Gemeinschaft) Website ‐
ETG is the New Evangelical church which
transitioned from the Froehlich churches
in Western Europe.
** Marching On, by Mervin J. Baer, Copyright 2001 ‐ This book documents an
Anabaptist/Mennonite
group’s experience with spiritual drift
and transition to a New Evangelical doctrine.
*** Interviews with German Brethren (Gemeinschaft Evangelische
Taufgesinnte) – the Western
European churches that continue to believe
the doctrine of the Apostles, established by Froehlich.
**** A Brief Historical Overview, Virgil Shrock ‐ This book documents an
Anabaptist/Mennonite group’s
experience with spiritual drift and
transition to a New Evangelical doctrine.
***** Becoming a Missionary Church, by Bernhard Ott, Copyright 1996 ‐ This
book was written by the New
Evangelical leadership documenting the
transition from the Froehlich churches in Europe to the
present New
Evangelical church (ETG).
1 Writings of Samuel Froehlich, Meditations of the Epistles of
John, Pages 43‐45, 47
2 Writings of Samuel Froehlich, Meditations of the Epistles of
John, Pages 13, 19; Baptismal Truth, Page 108
3 Writings of Samuel Froehlich, Meditations on Ephesians, Page
193
4 Writings of Samuel Froehlich, Meditations of the Epistles of
John, Page 206; Evidence, Page 76
5 Writings of Samuel Froehlich, Meditations of the Epistles of
John, Pages 46, 489
6 Founadation of our Christian Faith as it is Taught and Practiced
in Our Churches, September 18, 1878,
Christian Schlipf and others.
7 Writings of Samuel Froehlich, Old Testament Meditations,
Pages 143‐144
8 Writings of Samuel Froehlich, Meditations on Hebrews, Page
221
9 Writings of Samuel Froehlich, Meditations of the Epistles of
John, Pages 735‐736; Froehlich’s
Letter to the Baptists Preacher’s Conference
10 Writings of Samuel Froehlich, Meditations of the Epistles of
John, Page 313; Old Testament Meditations, Page 272
11 Winds of Doctrine, Elder Body of the Apostolic Christian Church
12 Expressed in interviews with ministers of the Apostolic Christian
Church (Nazarene)
13 Interviews with ministers of the Apostolic Christian Church
(Nazarene)
14 Writings of Samuel Froehlich, Meditations of the Epistles of
John Volume 1, Page 52
15 Writings of Samuel Froehlich, Meditations of the Epistles of
John Volume 1, Page 51
16 Writings of Samuel Froehlich, Meditations of the Epistles of
John Volume 1, Page 50
17 Interviews with ministers of the Apostolic Christian Church
(Nazarene)
18 ETG (Evangelische Täufergemeinde
Gemeinschaft) Website,
January 2008 Translation, Page 6 *
19 Marching On,
by Mervin J. Baer, Copyright 2001, Page 48 **
20 ETG (Evangelische Täufergemeinde
Gemeinschaft) Website,
January 2008 Translation, Page 7 *
21 Interviews with ministers of the Apostolic Christian Church
(Nazarene)
22 Marching On,
by Mervin J. Baer, Copyright 2001, Page 156 **
23 Interviews with ministers of the Apostolic Christian Church
(Nazarene)
24 Interviews with ministers of the Apostolic Christian Church
(Nazarene)
25 Interviews with German Brethren (Gemeinschaft Evangelische
Taufgesinnte) ***
26 Interviews with ministers of the Apostolic Christian Church
(Nazarene)
27 An Introduction to Old Order & Conservative Mennonite Groups, by Stephen Scott, Copyright 1996, Page
129
28 A Brief Historical Overview, Virgil Shrock, Page 175 ****
29 Marching On,
by Mervin J. Baer, Copyright 2001, Page 44 **; Also expressed in interviews
with ministers of
the Apostolic Christian Church (Nazarene)
30 An Introduction to Old Order & Conservative Mennonite Groups, by Stephen Scott, Copyright 1996, Page
154;
Also expressed in interviews with
ministers of the Apostolic Christian Church (Nazarene)
31 Marching On,
by Mervin J. Baer, Copyright 2001, Page 45 **
32 Marching On,
by Mervin J. Baer, Copyright 2001, Pages 19‐20 **
33 ETG (Evangelische Täufergemeinde
Gemeinschaft) Website,
January 2008 Translation, Page 7 *
34 Marching On,
by Mervin J. Baer, Copyright 2001, Page 20 **
35 An Introduction to Old Order & Conservative Mennonite Groups, by Stephen Scott, Copyright 1996, Page
129;
Also expressed in interviews with
ministers of the Apostolic Christian Church (Nazarene)
36 A Brief Historical Overview, Virgil Shrock, Page 175 ****
37 Becoming a Missionary Church, by Bernhard Ott, Copyright 1992, Page 92 *****; Also
expressed in
interviews with German Brethren
(Gemeinschaft Evangelische Taufgesinnte) ***
38 Writings of Samuel Froehlich, Meditations on Ephesians,
Pages 369‐371
39 A Brief Historical Overview, Virgil Shrock, Page 168‐169 ****
40 A Brief Historical Overview, Virgil Shrock, Page 171 ****
41 Interviews with German Brethren (Gemeinschaft Evangelische
Taufgesinnte) ***
42 A Brief Historical Overview, Virgil Shrock, Page 176 ****; Also expressed in interviews with
ministers of the
Apostolic Christian Church (Nazarene)
43 Marching On,
by Mervin J. Baer, Copyright 2001, Page 77‐78 **
44 A Brief Historical Overview, Virgil Shrock, Page 175 ****
45 A Brief Historical Overview, Virgil Shrock, Page 171‐172 ****
46 Marching On, by
Mervin J. Baer, Copyright 2001, Page 72 **
47 Marching On, by
Mervin J. Baer, Copyright 2001, Page 73 **
48 A Brief Historical Overview, Virgil Shrock, Page 174 ****
50 Marching On,
by Mervin J. Baer, Copyright 2001, Page 47 **
51 Interviews with ministers of the Apostolic Christian Church
(Nazarene)
52 A Brief Historical Overview, Virgil Shrock, Page 176 ****
53 Marching On, by
Mervin J. Baer, Copyright 2001, Page 41 **
54 Interviews with ministers of the Apostolic Christian Church
(Nazarene)
55 Marching On,
by Mervin J. Baer, Copyright 2001, Page 46 **
56 Marching On,
by Mervin J. Baer, Copyright 2001, Page 47 **
57 Marching On, by
Mervin J. Baer, Copyright 2001, Pages 43‐46 **
58 Marching On,
by Mervin J. Baer, Copyright 2001, Page 43 **
59 Marching On,
by Mervin J. Baer, Copyright 2001, Page 44‐45 **
60 A Brief Historical Overview, Virgil Shrock, Page 171 ****
61 Becoming a Missionary Church, by Bernhard Ott, Copyright 1996, Page 113 *****
62 Marching On,
by Mervin J. Baer, Copyright 2001, Page 63 **
63 ETG (Evangelische Täufergemeinde
Gemeinschaft) Website,
January 2008 Translation, Page 6 *
64 Marching On,
by Mervin J. Baer, Copyright 2001, Page 26 **
65 An Introduction to Old Order & Conservative Mennonite Groups, by Stephen Scott, Copyright 1996, Page
151
66 Marching On,
by Mervin J. Baer, Copyright 2001, Page 29 **
67 Becoming a Missionary Church, by Bernhard Ott, Copyright 1996, Pages 73‐76 *****
68 ETG (Evangelische Täufergemeinde
Gemeinschaft) Website,
January 2008 Translation, Page 6 *
69 An Introduction to Old Order & Conservative Mennonite Groups, by Stephen Scott, Copyright 1996, Page
151
70 Becoming a Missionary Church, by Bernhard Ott, Copyright 1996, Page 6 *****
71 A Brief Historical Overview, Virgil Shrock, Page 174 ****; Also expressed in interviews with
ministers of the
Apostolic Christian Church (Nazarene)
72 Becoming a Missionary Church, by Bernhard Ott, Copyright 1996, Page 111 *****
73 A Brief Historical Overview, Virgil Shrock, Page 174 ****
74 ETG (Evangelische Täufergemeinde
Gemeinschaft) Website,
January 2008 Translation, Page 8 *
75 A Brief Historical Overview, Virgil Shrock, Page 173 ****
76 Becoming a Missionary Church, by Bernhard Ott, Copyright 1996, Pages 67‐72 *****
77 Interviews with ministers of the Apostolic Christian Church
(Nazarene)
78 Interviews with German Brethren (Gemeinschaft Evangelische
Taufgesinnte) ***
79 Interviews with German Brethren (Gemeinschaft Evangelische
Taufgesinnte) ***
80 Interviews with German Brethren (Gemeinschaft Evangelische Taufgesinnte)
***
81 Interviews with German Brethren (Gemeinschaft Evangelische
Taufgesinnte) ***
82 Becoming a Missionary Church, by Bernhard Ott, Copyright 1996, Page 73 *****
83 Becoming a Missionary Church, by Bernhard Ott, Copyright 1996, Page 105 *****
84 Becoming a Missionary Church, by Bernhard Ott, Copyright 1996, Page 111 *****
85 Becoming a Missionary Church, by Bernhard Ott, Copyright 1996, Page 120 *****
86 Becoming a Missionary Church, by Bernhard Ott, Copyright 1996, Page 82 *****; Also
expressed in
interviews with German Brethren
(Gemeinschaft Evangelische Taufgesinnte) ***
87 Becoming a Missionary Church, by Bernhard Ott, Copyright 1996, Page 80 *****
88 Becoming a Missionary Church, by Bernhard Ott, Copyright 1996, Page 80 *****
89 Becoming a Missionary Church, by Bernhard Ott, Copyright 1996, Page 80 *****
90 Becoming a Missionary Church, by Bernhard Ott, Copyright 1996, Page 80 *****
91 Becoming a Missionary Church, by Bernhard Ott, Copyright 1996, Page 79 *****
92 Becoming a Missionary Church, by Bernhard Ott, Copyright 1996, Page 92 *****; Also
expressed in
interviews with German Brethren (Gemeinschaft
Evangelische Taufgesinnte) ***
93 Becoming a Missionary Church, by Bernhard Ott, Copyright 1996, Page 92 *****
94 Becoming a Missionary Church, by Bernhard Ott, Copyright 1996, Page 92 *****
95 Becoming a Missionary Church, by Bernhard Ott, Copyright 1996, Page 92 *****; Also
expressed in
interviews with German Brethren
(Gemeinschaft Evangelische Taufgesinnte) ***
96 Becoming a Missionary Church, by Bernhard Ott, Copyright 1996, Page 92 *****
97 Interviews with German Brethren (Gemeinschaft Evangelische
Taufgesinnte) ***
98 Interviews with German Brethren (Gemeinschaft Evangelische
Taufgesinnte) ***
99 Interviews with German Brethren (Gemeinschaft Evangelische Taufgesinnte)
***
100 Interviews with German Brethren (Gemeinschaft Evangelische
Taufgesinnte) ***
101 Marching On,
by Mervin J. Baer, Copyright 2001, Page 41 **
102 Interviews with ministers of the Apostolic Christian Church
(Nazarene)
103 ETG (Evangelische Täufergemeinde
Gemeinschaft) Website,
January 2008 Translation, Page 9 *
104 A Brief Historical Overview, Virgil Shrock, Page 176 ****
105 Marching On,
by Mervin J. Baer, Copyright 2001, Prelude **
