The Last Reformation.

by F. G. [Frederick George] Smith.

PREFACE

G.o.d's true people everywhere are looking for light on the church question. A deep undercurrent of dissatisfaction with the present order of things exists in the ecclesiastical world. The historic creeds are stationary and conservative, but religious thought can not always be bound nor its progress permanently hindered. Honest Christian men and women will think, and they are now thinking in the terms of a universal Christianity. If I am able to discern the signs of the times, the rising tide of Christian love and fellowship is about to overflow the lines of sect and bring together in one common hope and in one common brotherhood all those who love our Lord Jesus Christ in sincerity.

What will const.i.tute the leading characteristics of the church of the future? This is the burning question. Spiritual-minded men are conscious that things can not long continue as they now are, but what and where is the remedy?

After this book was completed and in the hands of the printers, I received a copy of "The Church and its Organization," by Walter Lowrie, and was surprized to find in it much truth that I had already received through independent investigation and embodied in my ma.n.u.script. I refer particularly to the charismatic organization and government of the church. It is gratifying to know that other minds are being led to the same conclusions regarding a subject of such vital importance to the future of Christianity.

In writing the present work I have endeavored to present the Scriptural solution of this great problem, a solution which takes into account, and gives due respect to, historic Christianity, the prophecies respecting the church and its destiny, and the fundamental characteristics of our holy religion as it emanated from the divine Founder.

If this work can be of service in pointing out Christ's plan and purpose to "gather together in one the children of G.o.d which are scattered abroad," and also be instrumental in helping to accomplish this grand Christian ideal, I shall feel abundantly repaid. F.G.

SMITH.

Anderson, Indiana, May 6, 1919.

INTRODUCTION

"THE TIME OF REFORMATION"

In ecclesiastical history the term Reformation has been applied specifically to the important religious movement of the sixteenth century which resulted in the formation of the various Protestant churches of that period. Since the sixteenth century there have been other religious reformations, some of considerable importance and influence.

[Sidenote: A present reformation]

There is a present reformation specially distinguished from all those that have gone before. It is resulting from the particular operation of the Spirit of G.o.d as predicted in the Word of G.o.d, and its influences are being felt in varying degrees throughout all Christendom. Many Christians are already stirred to action by the conscious knowledge of Christ's message for these times, while multiplied thousands of others who love the Lord Jesus are experiencing within their own hearts the awakening of new aspirations and impulses, the real meaning of which they do not as yet understand, but which are, through the leadership of the Holy Spirit, unconsciously fitting them for their true place in this great world-wide movement which is destined to exceed in importance and influence all other religious reformations since the days of primitive Christianity.

Since, as we shall show, the present reformation is the work of the Spirit affecting all true Christians, drawing them together for the realization of a grand Scriptural ideal, it is evident that no particular band of people enjoy its exclusive monopoly. May the same Holy Spirit illuminate our hearts and minds in the contemplation of the truths of the divine Word.

The term _reformation_ signifies "the act of reforming or the state of being reformed; change from worse to better; correction or amendment of life, manners, or of anything vicious or corrupt." In its application to the religion of Christ, reformation means the correction of abuses and corrupt practises that have become a.s.sociated with the Christian system; the elimination of all unworthy, foreign elements. In other words, it implies _restoration_, a return to the practises and ideals of primitive Christianity.

[Sidenote: What the final reformation must include]

If we inquire concerning the limits of true reformatory work, we see at once that, if there is to be a final reformation, such a movement must restore in its fundamental aspects _apostolic Christianity_--its doctrines, its ordinances, its personal regenerating and sanctifying experiences, its spiritual life, its holiness, its power, its purity, its gifts of the Spirit, its unity of believers, and its fruits.

This a.s.sumes, of course, that during the centuries there has been a departure from this standard.

[Sidenote: The church itself the real object of reformation]

No reformation since apostolic times has covered all this ground. All the reformations taken together fall far short of this standard. They have been reformations only in part, each movement simply placing special emphasis on particular doctrines, or ordinances, or personal experiences. Hence the need of further reformation. The present movement embraces all the truth contained in all the previous reformations of Protestantism. But it does not stop there. It stands committed to all the truth of the Word of G.o.d. It goes straight to the heart of the reformation subject and reveals the pure, holy, _universal_ church of the apostolic times as made up of all those who were regenerated, uniting them all IN CHRIST; in the "church of the living G.o.d," which church was "the pillar and ground of the truth" (1 Tim. 3:15); the church that was graced with the gifts of the Spirit and filled with holy power.

The true apostolic church has been largely lost to view since the early Christian centuries, when a general apostasy dimmed the light of truth and plunged the world into the darkness of papal night.

In modern times the term "church" as applied to a general body of religious worshipers is usually employed in a restricted sense, specifying some particular organization, as the hierarchy of Rome or the aggregation of local congregations const.i.tuting a Protestant sect.

By a natural reaction from the Romish extreme, wherein the church and church relationship are exalted above the personal relationship of the individual with his G.o.d, many teachers now incline to an opposite extreme, which makes little of the church as an inst.i.tution, subst.i.tuting therefor a sort of "loyalty to Christ," _individualism_, subversive of true New Testament standards.

[Sidenote: The true church Scripturally important]

The church is not to be exalted above the Christ, nor is it a subst.i.tute for the Christ; but in the light of New Testament teaching we must regard the true church as _the_ instrument--the divinely appointed instrument used by the Holy Spirit in carrying forward the work of Christ on earth. Jesus himself said, "Upon this rock I will build my church; and the gates of h.e.l.l shall not prevail against it"

(Matt. 16:18). At a later time we read, "And the Lord added to the church daily such as should be saved" (Acts 2:47).

If Paul were living today, he also might despise the "church" idea in its narrow sectarian sense. But from the apostle's words, it is very evident that he regarded the church as it existed in his day as an inst.i.tution crowned with glory and honor, the concrete expression of Christ and his truth. "_G.o.d hath set some_ IN THE CHURCH, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues"

(1 Cor. 12:28). "And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the _edifying of the body of Christ_; till we all come in the unity of the faith ... that we ... may _grow up into him in all things_, which is the head, [of the body, _the church_, Col. 1:18] even Christ" (Eph. 4:11-15).

[Sidenote: The church as a divine inst.i.tution]

Inasmuch as G.o.d set in the church apostles, prophets, evangelists, gifts of miracles, of healings, etc., we must regard the church as originally inst.i.tuted as being more than a mere aggregate of individuals a.s.sociating themselves together for particular purposes.

We must recognize the divine element. This company was the host of redeemed ones whom Christ had saved, in whom he dwelt, and through whom he revealed G.o.d and accomplished his work on earth. It was his body--the organism to which he gave spiritual life and through which he manifested the fulness of his power and glory.

[Sidenote: Church relationship vs. individualism]

Any reformation that has not for its object the full restoration of the New Testament church, can not be a complete reformation, but must be succeeded by another. In this respect the church subject is fundamental and all-inclusive. To emphasize a mere "personal-union-with-Christ" theory to the disparagement of the divine _ekklesia_, is to evade the real issue. Jesus declared, "I will build my church," and that church was an objective reality, which was not intended to be concealed under high-sounding theological verbiage nor dissipated in glittering generalities. It is true that Christ himself must be presented as the ground of our hope and salvation and as the object of our personal faith, love, and devotion; as "the way, the truth, and the life"; but we must not forget that there is also a revelation of the way, the truth, and the life in the church of Christ. The apostles preached Christ as the divine "way"; but when men believed on him, he straightway "set the members every one of them _in the body_"--the church (1 Cor. 12:18). "And the Lord added _to the church_ daily such as should be saved" (Acts 2:47). They preached Christ as the personification of "truth." But they also taught that the gospel was a special "treasure" committed to the church for dispensing to the nations. Paul said that G.o.d hath "committed _unto us_ the word of reconciliation" (2 Cor. 5:19). Therefore he could represent the church of G.o.d "as the pillar and ground of the truth." They preached him as "life," but he was also the life of the collective body of believers as well as of individuals. He dwelt in his church. He was its life, and through it he manifested himself in the only form in which, since the incarnation, he can be fully exhibited to men.

[Sidenote: Avoiding extremes]

The fact that Romanism has stressed the "church" idea, parading before the world as the church an organic body devoid of true spiritual life, a mere corpse, is no reason justifying a view which, ignoring the practical church relationship taught in the New Testament, talks glibly of an ethereal, intangible, ghostly something which, without a body, lacks all practical contact with men. The Bible standard is the proper union of soul and body. It is certain that, as in apostolic days, such union is necessary to the proper exhibition of the divine life and absolutely essential to the full accomplishment of the divine purposes in Christ's great redemptive plan.

Christ, the life of his spiritual body, and the life-giver, remains the same in all ages. Hence the church _body_ is the part that has been disrupted and corrupted by apostasy and sectarianism, and is therefore the sphere of reformatory effort. And while reformation pertains to historical Christianity, it implies, as we have already shown, a return to the primitive standard. Therefore, before proceeding to describe particularly the present reformation, we must give attention to the const.i.tution of the apostolic church, the divine original.

PART I

The Church in Apostolic Days

CHAPTER I

THE CHURCH DEFINED

[Sidenote: The term "church"]

The word "church" as used in the New Testament is, in most cases, derived from the Greek word _ekklesia_. The component parts of this word literally mean to summon or call together in public convocation.

It was, therefore, used to designate any popular a.s.sembly which met for the transaction of public business. As an example of the secular use of the term, see Acts 19: 32, 39. This particular application of the word, however, does not here concern us.

Since the word _ekklesia_ conveys the idea of an a.s.sembly of "_called ones_," it expresses beautifully the Christian's call to churchly a.s.sociation. The divine call of believers is frequently expressed in the New Testament: they are "called with an holy calling" (2 Tim.

1:9); "called in one body" (Col. 3:15); "called unto his kingdom and glory" (1 Thess. 2:12); or, as Peter expresses it, "Ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvelous light" (1 Pet. 2:9). While these texts and many others describe the exalted rights and privileges accorded the "called ones," there is distinctly implied the idea of their organic a.s.sociation, and it was this a.s.sociation that const.i.tuted them the Christian church.

[Sidenote: Its two Christian phases]

"The church of G.o.d, which he hath purchased with his own blood" (Acts 20: 28), is Clearly set forth in the New Testament. And the term "church" in its religious usage is given two significations. In its largest and primary signification, the church of G.o.d is the entire body of regenerated persons in all times and places, and is in this respect identical with the spiritual kingdom of G.o.d, the divine family. In a secondary sense, church designates an individual a.s.sembly in which the universal church takes local and temporary form and in which the idea of the general church is concretely exhibited. Besides these two significations of the Christian term "church," there are, properly speaking, no other in the New Testament. It is true that _ekklesia_ is sometimes used as a collective term to denote the body of local churches existing in a given region, but there is no evidence that these churches were bound together in groups by any outward organization which separated or distinguished them from other congregations of the general church. Therefore this use of the term "church" can not be regarded as adding any new sense to those of the general church and the local church already referred to.