"The Church of Christ upon earth is essentially, intentionally, and constitutionally one."--Thomas Campbell, 1809.

      Disciples of Christ do not offer convictions to be avowed by those wishing to join their fellowship. Their rule forbids a stated Creed. A Creed attempts finality, which does not belong to temporal affairs. One inescapable truth is that the Scriptures, especially the New Testament, contains the ground and explication of our faith. They have been that ground for fifteen centuries. During that time the faith of the Christian Church has grown in its expression upon the original foundations. We do not exclude any writings; yet we include none as standards except the Scriptures. "But," says the traditionalist, "have you no Creed?" The answer is "Why a Creed?" It took the early Church fathers four centuries to formulate a Creed--one that has been accepted by some Westerners and that is even yet suspect in spots: has been scorned by millions who preferred another, and endured by countless thousands of sectaries who saw in it the only way to sheltered religious respectability, in groups.

      Leaving this bondage, this fighting against ourselves as Christians, why not move into the realm of freedom? The foundation of the Christian life lies in the Incarnation of a Life. But men have tried to snare the grace of God into a metaphysical proposition. Scarcely could there have been a greater blindness and perversity, nor a worse block to the Gospel. Look at it again. Jesus Christ offered his life, death, resurrection, and glorification through the Spirit, to remove the blight of sin from this planet.

      Such a demonstration of life is indisputably open to a child; yet we have surrounded it with inhibitions, definitions, and divisions, making the grace of God intended for the children of men to be an Institution to be defended rather than a blessing to descend upon a wider area of life than we have dreamed of.

      What is the moral implication of a Creed? It is that its holders are exclusively in possession of the plan of God. Somewhat harshly, this may be conceived as a slur upon the countless believers who have died for, or [220] with our faith--a faith which in our conception was no more than loyalty to the Christ of the Gospels, and which, whether rewarded or not, was their expression, their response to the grace of God. Thus a Creed-bound Rich Man may be posed as looking with scorn at the spiritual Lazarus at his gate; or the Pharisee at prayer may thank God that he understands Him in a different way from this creedless Publican!

      It may be that if the tyranny of Creeds could be removed from the memory of man (to be replaced by affection for a personal Saviour) it would be possible to re-start the program of Christ for His people. There would be freedom for souls to rush into the Kingdom (as was hoped by Jesus--Luke 16:16)--with vision in their eyes and a desire to express their simple (and vital) faith in terms of actual living, not that of clouding definitions, uttered by theologians at war with words.

      More explicitly, Disciples refuse a formal Creed, because the first disciples had none. Still better, they had a certain loyalty to Jesus in word and spirit, a conviction of his Saviourhood as the Son of God. That seemed sufficient to him. Having that franchise what better could be desired? Lacking it, what value a set of doctrines that hamper and divide. During the last half-century the Christian Church has freshly realized this, and by Ecumenical Conferences has confessed her longing to find the freedom desired by the Founder. The metaphysical 'faiths' founded during the early centuries have not succeeded in 'guarding' and protecting the original faith of the Gospel; yet it can be asserted that the original essence has not been lost, even if, in periods, it has been obscured. The pathetic fact of disunity amidst the followers of Christ has been outdone by the tardiness with which men of Time have allied themselves with His cause. The competing and divisive forms of 'faith' issued by Councils of the Church--intended to preserve it--have engendered the strife which has been the drag upon the chariots of God.

      While Christianity as we know it is the result of a long historical development, it is apparent that the early stages were the ones when the true patterns were produced. The development of Christianity admittedly has been checked, and it is even asserted that it has never yet been fully tried. What has kept it alive may be assumed to be its essential message of grace and hope for humanity through the Good news. The Church has [221] never lost that essence, and out of its life the Scriptures have formed and fully expressed that message. The Scriptures arose from the life of the Church--not the reverse. Thus they are the only standards we possess for all time. Unless the Church keeps close to Scriptural standards she loses the touch of life and tends to become a mere philosophy. Instead of that, loyalty to the original standards will reveal in this, or in any century, what the grace of God may do for human life. We ask no more than any Protestant group that we might conform to the standards of Scripture. We view the New Testament as the book of origins for Church, revealing the nature of the gift of heaven in certain great facts. These are the Incarnation of God in human life and form: His life, mission, passion, death, burial, resurrection, and glorification through the Spirit of God. The Bible also contains much that need not be agreed upon. Close to these ascertained fundamental origins would we linger, nor dare to alter them, and fear to disturb their meaning by summaries and substitutes.

      There can be no alternatives to the Christian facts: there lies our faith, or its falsity. There we must dare to believe. We may differ in opinions about a thousand things in the Bible records, and yet not touch the living faith. Freedom for opinions: agreement there must be upon foundation facts. Is it too much to expect that this single fundamental desideratum should be the means of linking our faith in a real union of spirit, as in John 17?

      In cherishing the early records and seeking conformity with them, we see the Old Testament being fulfilled in the New. This is an assurance that God the Lord is behind it all. Just because there has been a human neglect of this fact is no reason why we should abolish the search for unity upon the truth. Man's whole history has been a search and a going towards Truth. Some day we shall arrive. In the meantime, every Christian owes his enlightenment to the Scriptures as accepted and understood by himself and to no other sources. Certainly not to those whose aims are based upon hatred of the light.

      If a definite statement of faith is desired from the Scriptures, here it lies. In the height of his ministry Jesus asked his disciples the crucial question "Who do men say that I am?" Hear spokesman Peter's reply. "Thou art the Christ, the Son of the living God" (Matt. 16:16). And, following this, after our Lord's ascension we hear his inspired apostles telling men several things as necessary: to believe on the Lord Jesus Christ, [222] to repent of their sins, to confess the Name of Christ and to be baptized into Christ; and to expect the gift of the Holy Spirit (Acts of Apostles.) These fundamentals have never been surpassed as a creed by any formulations of men, and they cannot be dispensed with save by risk. Nowhere in the record is any soul asked to assume a higher or different faith than the belief of a supernatural descent into the world of men for their enlightenment and salvation. This may well be the item of faith guarded by the assertion of Jesus that there is no forgiveness without it (Mark 3:29.) Note that He said it, not the Church. The reason is that this avowal is so revolutionary that it is the complete Creed of the Christian. Lacking it there is no contact with Jesus Christ. To, be so united with him has the strongest grip on the soul. Is this worth guarding? If so, can we find unity within it? The Church's greatest need is to re-vitalize its faith by really believing it.

      Upon this foundation the Disciples seek carefully to guide the believer into the association of fellow-believers--the Church. The New Testament announces that because of the faith, and obedience, of some they were 'saved', or 'added to the Church.' This without probation or waiting for 'fitness.' To accept and obey the Christ admits one to a share in His body, the Church of Christ. This straightforward simplicity, whilst Scriptural, is in contrast to the multiplicity of appeals in the Saturday religious columns. The heterogeneous speculations offered instead of the Church's glorious message of life, all help to confuse the appeal that should be made constantly to the un-Christian. For foundation purposes the points most needing expression as vital are the following:

      1. The meaning of Scripture about our eternal individual salvation.

      2. Our duties as members of Christ's body.

      3. A Scriptural concept as to the meaning of 'the Church of Christ'.

      4. The real nature of Christ's program for the ages.

      If we find true answers to these fundamentals, it will leave little room or desire for controversial questions, such as early Christians were directed to avoid (Col. 2:8-25); and some by which later ones divert the practical interest in salvation into mere speculations regarding such subjects as Prophecy, or the 'Kingdom'.

      Those trained under established Creeds, with doctrines and practices developed through ages of man-made history, may find it not easy to [223] accept the simpler program: nevertheless, it has been a delight and relief to countless souls. Plain, understandable directions from God's word surely should have the preference in this vital area. And, more than safety, the foundation truths are within reach of the common mind. Their adoption makes for unity in the faith. It is when we admit Creeds, or summaries or definitions of the faith, that differences and party-spirit arise to destroy the unity that should exist in Christ's body (I Cor. 1.) Speculations upon truth are a hazard to unity in Christ if they are presented as terms of fellowship. It is destructive of fellowship to insist upon them. It is safer to accept and follow Biblical standards. So always we urge.

      These conclusions can scarcely be looked upon askance, since they are loyal, reverent and practical. They are not urged here as antagonism to Creed-bound groups, they serve as a deliberate choice of the safest ground on which any group may stand.

      The association of believers on Jesus and His mission began on the day of Pentecost with a sermon from Peter which swept three thousand believers into the safety of Christian fellowship (Acts 2.) The Practices of the Church to be noted in the book of Acts and also in the Epistles reveal a Brotherhood (I Peter 2:17) devoted to the worship of God through His Son Jesus Christ, aided by the Holy Spirit, and set for the production of Christian character on the part of its members (Rom. 12.) These are set forth later. Note that in every situation in which the Church is referred to it is the Church, no matter where situated. (There was a Church in Rome but it had no prominence over others.) The accepted sinner is represented as taken at once into a Church that is universal, unified and unchanging, the same in every clime and age, looking for the consummation of all things when its Founder shall again appear in glory (Eph. 1:22-23). Here is a catholicity and unity that is as wide as heaven and earth or the mind of man. It is the sense of that oneness for men in their worship which expresses the mind of the Master.

      Many local churches are mentioned in the New Testament: as Jerusalem, Antioch, Thessalonica, Corinth, Ephesus, Troas, Rome, and the 'seven churches of Asia' (Revelation 1.) In these groups were mingled Jew and Greek, and many rescued from paganism, all set to learning the ways of redemption from sin, and association in holiness. The congregations differed in many ways; some were weak, others unfaithful. Their early history defines local churches as independent of each other, yet vitally [224] connected by the same original faith and practice. In each the Gospel was presented in the same terms of meaning; obedience to it was a fundamental requirement. Their faith was the common, original, faith, untainted at its origin by party claims, and thus catholic--universal. Indeed there was a universal church established (with Christ as its Head) meeting to preach and practise a common faith, upon which all men could be united for all time. It is that catholicity that the Christian Church has lost through the ages, and toward which it now is striving to attain. A catholic church, universal and unchanging, appeals to the deepest thinker.

      The Disciples of Christ have sought to preach and conserve the early standards in regard to officers, their duties and responsibilities; the conduct of worship, the spread of the truth through evangelism, teaching and preaching the whole Christian ideals of the Brotherhood, as expressed in the language of Scripture. The organization of each church appears to have been congregational; its elders, deacons; and sometimes 'evangelists' appear to have ruled or guided it, without the help of any overlords whatever. The congregations acted in agreement for common ends of doctrine and practice with others (Acts, c. 11, c. 13). There was no 'clergy'; any 'layman' (name then unknown) could teach, baptize, dispense the ordinance of the Supper, if he were adjudged qualified. The ministry of preaching was in its infancy yet its practice was recognized, although it was not the priority of any save those fit. With these simple standards and practices the Disciples today are satisfied. Their simple Scriptural observance make for unity and may be left to the individual congregation with freedom.

      With the foregoing sketch of the formation of individual, independent local churches, acting under the preached franchise of apostolic ideals, it is hardly necessary to state that the New Testament Church did not exist as a widely-organized, unified and centrally directed body after modern fashions. What is meant is that the doctrine, teaching, and practice revealed in Scripture were then the standards. About the second century the Church began to assume powers of controlling faith and its expression and practice under errors that crept in. These later found deeper lapses and a stronger Institution (Rome) which kept the spirituality of the early proclaimers either in the background or blotted out in man-made decrees. The Reformation arose to correct all that. [225]

      The early churches were created and spread by the acts of men with the authority of various churches, preaching a common Gospel, and exhibiting the unity of the faith, so long as human error could be kept out. The Disciples of Christ still strive to keep alive the early practices and the simple faith, in the belief that these afford little ground for division and an inviting concept of unity. In the principle of co-operation the Disciples have sought to spread the Gospel of Christ locally, regionally and to the uttermost parts of the earth. In all such efforts wherever arising the unity and liberty of the local church must be appealed to. No outer authority can lay it upon them. This secures a Scriptural faith, a common expression of the same in either worship or expansive efforts. Perhaps the phrase 'unity in diversity' to some extent expresses the association. This means, that where efforts of any kind are not regulated or touched by the commands of Scripture there is liberty. This may mean differences that affect nothing vital. The Great Commission of Christ, "Go ye into all the world and preach," was not hedged by a single definition as to the How, that being left to the individual, or the Church in any age, and every age or time sees change. But though change has come in methods, the faith remains the same, else there is confusion. We invite not to a humanly-conceived society of Christians on earth that may conduct itself, in its aims, so as to be in the interest of the kingdom of God. The offer is more than that. The Christian Church is on earth an aggregation of human beings drawn together to a common Saviour, in the belief that He is divine and our leader for eternity. Of this Church Jesus Christ is the undisputed Head, there being no human bead. His leadership, His headship, His Spirit have grown through the centuries into the comprehension of a deeper fellowship that at first was envisioned. The Church of Christ, on earth and in heaven is "a glorious church" (Eph. 5:27.)

      And this eternal heritage might become more distinctly visible and appealing to the world if His followers showed a united front in name and purpose, expressing it in an essential Creed and as its eternal purpose--"that they all might be one" (John 17:21.) In order to suggest the simple framework of Scriptural faith and obedience, a few passages are presented, as defining the essentials.

      First, the seeker must learn to regard the New Testament as the God-given source, to which nothing is superior. [226]

      The elementary facts about this important matter are here set down with a brief but authoritative support from the Book itself. Coming into Christ involves the following, as a beginning: Preaching, teaching, hearing, as suggested in Romans 1:16, 17; Rom. 10:14; II Tim. 2:2; Eph. 3:2, 3; II Tim. 4:1, 2.

      Repentance, or change of heart regarding sin: II Tim. 2:19; Acts 2:38.

      Faith in Jesus Christ, meaning not only mind and heart, but a complete trust. (I John 5:1; Heb. 12:2.)

      Confession of the Name, or of the divine Saviourhood (Rom. 10:10; Matt. 16:16-18; I John 4:2-5.)

      Baptism into his Name: illustrative of a death, burial, and rising to newness of life (Acts 2:38-41, Col. 2:12, I Peter 3:21, Mark 16:16.)

      The promise of the Holy Spirit as the accomplishment and completion of the Christian goal (Acts 2:38, Heb. 10:15, 16).

      Entrance into the Body of Christ, symbolized by association with His Church on earth (Acts 2:47, I Cor. 1:2, I Tim. 3:15).

      The foregoing elements are involved in every case of entrance into Christ's body; and much more exposition is required in order to make a disciple or Christian. Unless it has escaped notice Acts of the Apostles illustrates all the foregoing elements, and the Epistles emphasize their value. Bible truth is addressed to the whole man. No truer guide to eternal truth can be found than in the Scriptures alone. Again, let us assert that our appeal is to Scripture as interpreted by the mind of Christ resident in His believers today. It is through the Book to our Creator through our Saviour, who is supreme law giver and judge. The Book is the common record: but we look for the Spirit of Christ in its interpretation.

      Its founding. Set up on Pentecost day, by the declaration of Peter and other apostles, and more than 3000 souls were 'added' on that day (Acts 2).

      Its Head. (Jesus Christ, Son of God. Matt. 16:16, Eph. 4:15).

      Its members. Known as brethren (Col. 1:2, 229 times: disciples (learners) 268 times.)

      Its Name. Christ's naming of this fact (Matt. 16:16) as 'my Church' resulted in a number of varying names throughout the New Testament.

      The Body of Christ. The Church, 99 times, Acts 2:47; in 'every church', I Cor. 4:17; His body's sake . . . the Church, Col. 1:24; its Head, [227] Christ Eph. 5:23; 'Church of God', Acts 20:28 (11 times): 'Churches of Christ' once; 'Churches of Galatia,' Gal. 1:2: Brotherhood, I Peter 2:17.

      Its Creed. The Christ, Heb. 12:8, Eph. 2:13.

      Its ordinances. Christian baptism, Rom. 6:4; the Lord's supper, Acts 20:7, I Cor. 11:28.

      Its organizations. Its members look to elders and deacons as those who do its work. I Tim. 3:1-13 sets forth their qualifications. II Tim. 1:11 describes 'preachers'; I Tim. 4:6-16 sets forth 'evangelists', 'pastors' and 'teachers', Eph. 4:11. When the apostles were called away, men of similar qualifications succeeded, though not bearing their office or authority.

      Its fellowship. Anyone 'in Christ' is entitled to 'fellowship' in the local church of his choice.

      Its stability. Matt. 16:18, 19.

      Its task. The spiritual ground of the truth; to Christianize society throughout the world, Matt. 28:20; to lead in the overthrow of evil, Eph. 6:10-18.

      Who can assert that so great and so unique a program as is briefly sketched here would not be hazarded by man-made additions and subtractions? The Church of Christ, and its ordinances, its purposes, its future, all proceed from the Founder, through the apostles, according to their teaching in the sacred Word. The appeal of the Disciples of Christ is to all Christians--let us abolish all needless differences, so as to make for the clear unity desired by Jesus and hoped for by all his followers (John 17:21.) Upon so simple a basis as these Scriptures believers (disciples), learners about Jesus, may come into His Church and there enjoy Christian fellowship with all who profess and follow him. The plan seems a simple one, but it has worked.

      The above is the Church's problem. On the one hand in the first Christian communities or fellowship with our Lord, his disciples were drawn to him and held by the strong ties of trust and love. All their loyalty was drawn from their acceptance of the divine Sonship and acceptance of the fact of the resurrection from the dead, when that became a fact. During the progress of Christian faith, it is apparent that the band between Christ and his followers became removed from the affections to that of intellectual statements about Jesus and his program. Early history of [228] Christianity reveals unity through love and fellowship in that love. From the fourth century down, that love has been at the hazard of definitions of revealed truth, mostly beyond the common mind either to understand or accept. These binding Creeds have nourished habits, beliefs, practices, loyalties never mentioned in Scripture, but man-made; and amidst this welter of conflict Christ stands at the door of humanity saying "Open, and I will sup with you."

      To recreate this unity first exhibited in the Twelve and others is one program of the Church. There are Churches and leaders who claim authority from apostolic succession, or priestly orders of sanctity, beyond the common mind; or from the voice of an authoritarian Institution, or an authoritarian Creed. There are countless other people who share the view of the Church of Christ, or the Disciples, that unity must be attained through conformity with Scriptural standards alone. The cleavage between episcopacy and many bodies within Protestantism is very wide. Nevertheless, the religious world is not standing still over the problem, though no mind seemingly can pierce the future to know how real union is to be effected, owing to substantial differences. These differences between communions have been deeply deplored by multitudes, and by some communions especially. This century has witnessed more efforts to solve the problem of disunity than has all previous time. Great ecumenical Conferences have been staged with the most serious study in the following places: Edinburgh, 1910; Stockholm, 1925; Lausanne, 1927; Jerusalem, 1928; Oxford and Edinburgh, 1937: and Madras in 1938. Such events cannot be discussed here, but the world-wide trend is obvious. During the period of stress amongst the United Nations after World War II to attain a Peace, it is evident that the Christian Church must continue to search for unity if the world is to be saved from disaster. During the last eighty years Canada has, it is believed, led the world in attaining union amongst once rival Churches, by simplifying Creeds, by making concessions, though as yet, without attaining Scriptural correctness.

      A word more in addition to a foreshortened picture of a people. Our emphasis upon the Bible if accepted as the end, and not the medium, might deceive those who feel the regnant Christ is already manifest in His Church, and that the Holy Spirit, according to promise, "will guide you into all truth." This we must sincerely believe and assert. The Holy [229] Scriptures afford the basis of man's approach to God, and defines God's attention to, and provision for, the salvation of His race. They also contain the perfect revelation, and the serious searcher for everlasting truth can find it there. But, as intimated, the preached Word, with living voice and supporting life, aids greatly in bringing the seeker near to the Saviour's power and presence. The Disciples have created an impressive literature; but the seeker for individual salvation is directed to the New Testament, when rightly interpreted. Its purpose is to produce a Way of life (Acts 9:2.) In addition to Scripture and its testimony as contained in revealed religion, there has accumulated through the Church's assimilation of the mind of its Founder during centuries of trial, a rich spiritual fellowship--a sense of His continuing presence--which in itself is a growing factor in securing adherence to the world-program of the Christ. Whether or not Christianity shall gain world-coverage, lies not in the Book alone: it exists within the purpose of the Creator, and His creatures are even now receiving the uplifting of His presence continually. Jehovah once sought to save His promised people by a law: now it is evident that through past centuries that 'grace and truth' came by Jesus Christ. It is the Church's faith that He lives and reigns. He is the Word--our best human counterparts and perhaps syllables, or letters, like his text. He is supreme. Man does not make his own religion: he inherits the impulse. If he accepts divine aid even the withered root may be caused to spring forth to beauty. It is the Christ we proclaim, not the Book.

      When the grand day for decision arrives for the Christian Church (universal) the Disciples of Christ hope still to be found with a plea for unity within the book. With that plea we began in 1809. We do not assert that the Christian world shall come to us; but that it should more closely adhere to Bible terms, ideas, attitudes, and approaches to the fundamental areas of Revelation. We do claim that true union is more clearly defined within the early patterns of Christian love and loyalty; and that attempts at the dominance of religious partyism beyond Scriptural standards must, while it lasts, continue to defeat the longing prayer of our Lord "that they all may be one, that the world may believe that Thou has sent me." If Christianity is indeed the world's highest religion, it can best be maintained by holding to its Creator's and Founder's patterns. [230]

[DCC 220-230]