Religion of Fact

W. Carl Ketcherside

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     The system of religion which God has proposed for the age of the reign of the Messiah is eminently adapted to secure the end for which it was revealed. Its purpose is thus stated by the apostle, "He has made known to us in all wisdom and insight the mystery of his will, according to his purpose which he set forth in Christ as a plan for the fulness of time, to unite all things in him" (Eph. 1: 9, 10). His will has been made known as a plan. The purpose of that plan is to unite all things. We take it that the expression "all things" refers to men as intelligent beings, for the same writer declares it was his obligation "to make all men see what is the plan" (Eph. 3:9). Since no plan for unity would be required by those who were already united, it follows that the plan of heaven was adapted to those who were out of harmony with God and each other.

     An investigation of that plan will show its superiority over every other religion and demonstrate its divine origin. God is the author of the human mind and the creator of the intellect. He can appreciate the scope and range of human thought and reason. He did not organize our minds alike any more than he arranged our facial features all alike. Men cannot think alike any more than they can look alike. It is impossible for all of them to entertain the same opinions. If they did, they would all seek the same employment and there would only be one universal vocation. The world would not function long if imagination and rationalization were forcibly funneled into one rut.

     In spite of this, every system of religion devised by man has been founded upon opinion. This is one of the trademarks of human religions. They are all religions of opinion. For that reason they are all calculated to divide rather than to unite men. The sectarian divisions are the logical fruits of such religions. They cannot help but divide for the germ of division is in the seed from which they all sprung. The first great cleavage from simple Christianity came upon the basis of opinion. Every other sect since has sprung from the same source, an attempt to confine the opinions and imaginations of men behind creedal barriers.

     The religion of heaven is a religion founded upon facts. These are but statements of acts, of deeds done in our behalf. They are commended unto us by testimony, and upon the basis of that testimony we believe. Faith is the belief of testimony. And because the Father had mercy upon frail creatures steeped in ignorance and sin, and because, in His grace, He desired the salvation of even the lowliest in intellectual attainment and ability, He hinged our salvation not upon an understanding of abstract propositions, nor upon a complex and intricate philosophy or system of doctrine, but upon one fact, and only one -- that Jesus is the Messiah, the Son of God. This is the foundation of the Christian religion, and one who

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was commissioned, like a skilled master builder, to lay that foundation, declared, "For no other foundation can anyone lay than that which is laid, which is Jesus Christ" (1 Cor. 3:11). Any man who believes that fact and proves his belief by the one test of faith -- immersion in the name of the Lord Jesus -- is admitted into the fellowship of the Father and the Son.

     In the Christian religion men dare not make opinions tests of fellowship. On this point the revelation of God is clear. "As for the man who is weak in faith, welcome him, but not for disputes over opinions" (Rom. 14:1). The reason is clear. One man in Christ believes one thing, while another disagrees (verse 2). But God welcomes them both (verse 3). One man esteems a certain thing highly, another makes no distinction. Neither is to pass judgment on the other (verse 13). God recognizes that we cannot and will not entertain the same opinions, and His revealed religion takes this into account, and provides for a unity in diversity as relates to such matters.

     His interest in this regard is that men not bind these opinions upon others as bases of union, for any attempt to do so will rend and divide. Therefore, such opinions are to be kept between a man and God, lest in his insistence that others conform, he destroy the work of God (verse 20). The plan for the ages is to "unite all things" but it does not include in the unity desired an absolute agreement upon opinions. In this area there is liberty. The unity here is an undivided belief that men are free where God permits liberty. "The unity of the Spirit" embraces seven planks in its platform, every one of which expresses a divine oneness (Eph. 4: 4-6). It is ignorance of God's will and plan which has plagued the ranks of professed restorationists and shattered them into bitter splinter parties.

     But we will be asked to explain such passages as 1 Corinthians 1:10. "I appeal to you, brethren, by the name of our Lord Jesus Christ, that all of you agree that there be no dissensions among you, but that you be united in the same mind and the same judgment." Whatever this means it cannot mean that it was an absolute necessity to agree upon all opinions, for in this realm the apostle recognized there could be legitimate differences. Neither can it refer to matters of personal judgment unless Paul was guilty of advocating one thing and lapsing into contradictory conduct, for there was a sharp contention between Barnabas and himself "so that they separated from each other" (Acts 15:39). Nor can it refer to perfect knowledge and equal attainment of perception. "Nevertheless, whereto we have already attained let us walk by the same rule, let us mind the same thing" (Phil. 3:16).

     The context shows that the thing Paul was condemning in Corinth was the party spirit. He declares, "What I mean is that each one of you says, 'I belong to Paul,' or 'I belong to Apollos,' or 'I belong to Cephas,' or I belong to Christ.'" Please note that it is just as sinful to call a party by the name of Christ for the purpose of segregating it from other believers, as to call it by the name of Cephas or Paul. To designate a party in Christendom as "The Church of Christ" with the motive of separating it from other children of God, is as wrong as to call one after the name of Paul for the same reason. The party spirit is not rendered sinless by calling over it the name of the sinless one.

     Paul was condemning the laying of other foundations and boasting of men (3: 21). These defeat the eternal purpose of God. They give the impression Christ is divided. On the testimony of God (1 Cor. 2: 1) there should be agreement and unanimity. "The same mind and the same judgment" is a phrase opposed to "dissensions" in the passage under discussion. This word is from SCHISMA, which means a rent, or tear." The fabric of Christian fellowship is to be kept intact, rather than torn or rent by partisan strife.

     There is a diversity in the minds of those who compose the church of God. Some are highly cultivated, some are limited in ability, as evidenced by Matthew 25: 15. Some are quick to perceive, some are slow and deliberate. In some the faculty of retentiveness is very acute, in

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others it is not. The environments, educational opportunities, circumstances of rearing, and local influences, are different, and all of these modify our individual thinking. Accordingly, men differ in every department and phase of life: science, jurisprudence, medicine, psychology, and agriculture, to mention but a few. It is by virtue of such differences of opinion that research is stimulated and constantly carried on. We learn forbearance and tolerance as a result of our divergencies of opinion, and thus we develop a sense of social consciousness.

     But we can rejoice and be thankful that in a world of marvelous variety, distinction, and disparity of views in the physical and mental spheres, God has ordained and revealed a religion founded upon facts, testimony and faith. The unity upon these, upon the part of those who are in the Christ, enables them to be united in enjoyment of those opinions which are not destructive nor detrimental to the planks in the platform of the Spirit, and which will not subvert the brethren. This, to our humble way of thinking, is proof undeniable and incontestable, of the divine origin of the Christian religion which we cherish as the means of bringing peace to a disordered world. We see no other hope.