Statement of Aims
W. Carl Ketcherside
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The demands of justice have certain claims upon the editor of a periodical such as this. If brethren and friends are expected to continue to read what we write they have a right to know our aims and the methods by which we propose to attain them. It would be unfair to allow them to stumble along in our journalistic wake with no sense of personal direction or destination. We offer no apology for this re-statement of our purpose and prospects.
1. We are devoting our life and active service to pleading for the unity of all believers in our Lord Jesus Christ. We consider this the most essential and challenging need of our generation, simply because we are divided, but dare not remain in that condition. Unity is not an end but a means to an end. The greatest end in the universe is to bring the world into a state of allegiance to Jesus, but he makes this contingent upon the unity of those who believe in him. Since the world cannot be won to believe in Christ until those who believe in Christ are one we must unite or fail in our ultimate mission.
2. We propose to those with whom we are most closely allied, as a basis for consideration of the unity of all believers, a recapture of the spirit of restoration which characterized such men as Barton Warren Stone, Thomas and Alexander Campbell, and their contemporaries, a century and a half ago. This is not an attempt to revive or restore their movement. It was a historical expedient adapted to the needs of its day and called forth by the circumstances of that generation. We acknowledge no slavish subservience to the movement but seek only to bow before the Christ whom the movement magnified. Many heirs of this noble experiment think they are being loyal to the first century proclamation, when they are really trying to face twentieth century reality with a nineteenth century mentality. This only increases the problems without offering any solution.
We accept all truth discovered and enunciated by the restoration fathers. But we refuse to close our minds against additional truths uncovered in our own time. We will not freeze the interpretation of the Spirit at the level of 1809, nor use the deductions of our worthy predecessors as a criterion by which to assay the value of the ore we mine from the veins in the lode of truth which death forbade them to continue to explore. It is their spirit and attitude we need to spark a new movement in our day as powerful as was the one which they placed in orbit.
3. While we no longer confuse the restoration movement in its time with the church of God which is timeless, we propose to continue within that frame of reference in our plea for unity for several reasons. Any reformer must begin where he is, because there is no place else where he can start. He must never confuse his dreams with his duty, nor confound his vision with his vows. But there is a deeper reason for our decision. We believe in the restoration principle. We accept it as vital and valid. We hold that our hope of true unity is dependent upon a proper definition and implementation of that principle.
4. Our immediate emphasis shall continue to be brought to bear upon the numerous splinter parties growing out of the restoration movement. Unity, like charity, should begin at home. The day we first divided among ourselves we lost all relevance as a "unity movement." We must undo that tragic mistake and renounce the train of errors resulting from it, else we will never regain our integrity, and will continue to divide ourselves out of existence as we have divided ourselves out of influence in many communities.
The fact that we labor primarily among the various factions of the restoration movement must not be construed as evidencing any lack of concern for others. We will, upon invitation, attend and converse with those who acknowledge
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5. It is our contention that within the restoration ranks we did not divide over those things which we credit with having created our catastrophic condition. We separated when we ceased to love one another. Our differences were occasions for discussion and should never have been made occasions for division. To differ is not a sin. To discuss differences is not a sin. But division among brethren is a sin. It is childish, carnal and a work of the flesh. We can differ and discuss until Jesus comes and still go to heaven, but if we cause, condone or continue division we shall all go to hell. It is as dangerous to perpetuate sin as to perpetrate it.
Our approach is not to debate every action of every faction until we reach agreement on every controversial matter. That is not our real problem. We seek to stimulate love for all of the brethren which will enable us to receive them as God received us--in spite of our ignorance, fallibility, weakness and error. Since this love must be in deed and in truth, not merely in word and in speech, we will go among all of our brethren, commending our love to them in Christ even while we cannot commend many of their ideas and practices. This does not mean that discussion of differences will be forever banned or outlawed, for that would not be feasible or desirable. It simply means that we must develop a proper atmosphere in which we may discuss without falling into the sin of division. We hold that "the more excellent way" is the only way by which our cruel rents can be repaired.
Our strategy for the recovery and repossession of the lost province of oneness is fourfold in nature and is summed up in the words--Affection, Association, Consultation and Consecration. I must begin with love for my brothers, then associate with them because I love them, then discuss problems with those with whom I am in association, and with them enter more deeply into relationship with Christ Jesus. This latter is essential to preclude our "falling out by the way" over other things that may arise to trouble us. I think these must occur in sequence, or, they must do so in my life. This is why partisan debate offers no solution. It places consultation or discussion before association. The participants are not conditioned for the encounter. They come together to debate and do not debate to come together. They meet as warring tribes and not as yearning brothers.
Debate is too shallow and superficial. Any unity which endures must be a unity in depth and that depth must be gained by penetration-- the heart and life of Jesus. As men hold hands and walk more deeply into Christ they enter a realm where spiritual affinity welds them together, not upon a basis of knowledge but of faith. Dialogue is the approach of the open hand; debate is often that of the closed fist. No man can lift his brother with a hand clenched with hate.
6. Our hope of recovery from and of halting relapse into division in the future lies in our ability to recapture a proper sense of relative values. All truth is equally true but it is not all equally important. The body of truth is like the physical body. Some of its constituent elements are essential to being; others are only essential to wellbeing. The latter must never be elevated to the same category as the former.
The relationship created by the blood of Jesus is greater than any mistaken view held by anyone within that relationship. The family tie must not be severed because of the peculiarity of some of the children. Jesus did not shed his blood for our views of opinions, but for ourselves as persons. We should never allow anything for which Jesus did not die to negate or destroy that for which he gave his life. To reduce the kingdom of heaven to the level of our controversial issues dishonors Jesus by making it appear that he died to purchase a mere party to project and propagandize for some particular method, mode or means.
The value which one attaches to the relationship which we share as a family
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7. We seek to encourage congregations to rise above the narrow sectarian attitudes and assume a posture of courage and spiritual breadth commensurate with citizenship in a kingdom designed to be universal. This would entail rejection of all false tests of fellowship and acceptance of brethren of moral stature and integrity regardless of divergent opinions honestly held. Men who are not factious should be recognized and invited to participate in the services so that all might profit from their insights. This provides a public witness to our unity in Jesus.
Brethren who do not use instrumental music need not compromise their position nor alter their practice in order to give respectful attention to a brother from that camp of the saints which uses the instrument. Those who are not pre-millennial need not sacrifice any truth they have ever held to listen to a brother who does not concur with them on the interpretation of Revelation 20. We hold no brief for instrumental music or the pre-millennial concept but we will resist any attempt to condition brotherhood or fellowship upon either.
Bishops of congregations ought to be men of valor, unafraid of the clerical domination which has fastened upon every faction amongst us. We face two real enemies in every generation, standing athwart the road to progress in unity--the clergy and the vested interests. These have everything to lose if the saints unite, while the saints have everything to gain. Only when congregations of the holy ones adopt a "declaration of independence" and cease to be frightened by editors or controlled by forces or factors outside the congregation, will we ever be able to give the world a demonstration of unity in depth and diversity--the only unity possible to thinking men.
We urge our brethren to make congregational autonomy more than a mere factional catchword. Instead of using it as a means to debar worthy brethren it can become our greatest tool in building bridges across chasms in the community. In the final analysis all unity must be manifested locally. It will accomplish little real good to talk about it theoretically on a universal scale if it never be-comes practical enough to demonstrate to the friends in our own areas. When the day comes that even a few elders will gain the courage to truly be bishops and assert their freedom from dogmatism, the factional defences will crumble rapidly. We know what it means to be with a congregation whose members are both free to speak and free to listen without fear of reprisal. What a thrill! What an adventure in the spirit!
8. If we be asked about our own course in the future the answer can be simply given. We are irrevocably committed to helping answer the prayer of the Lord Jesus Christ for the unity of those who believe in him through the apostolic message. This automatically places us in opposition to every attitude, sentiment and view which is partisan, divisive and factional. It is our intention to seek peace and pursue it, and to relentlessly oppose the sensual and ungodly spirit of the party which shatters and scatters the people of God.
We will go wherever the Spirit opens up a door for sharing with our brethren. Whatever their views as to instrumental music, the millennium, colleges, orphan homes, classes, cups, order of worship, or any of the rest of those things which have been problems to us, we shall go among them and help them to a closer walk with God even as they help us. We intend to be neither frightened by our foes nor flattered by our friends to the extent that we shall relax our battle. If we cannot help our brothers we will not hinder them.
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There seems to be an occasional wistful hope expressed by some that we may tire of the struggle or be discouraged by the misrepresentations and attacks of misguided partisans. We hasten to assure all such that they entertain such hopes in vain. We have enlisted for life. We intend to continue until the unseen hand reaches from the pale shadows to clutch our throat or until the pen is dropped by nerveless fingers already growing cold. We are deadly serious about the struggle to unite the forces of right and we shall press the crusade to the last disputed barricade. It is a source of rejoicing to see so many others entering the list for freedom's cause and we thank God and take courage, but if the time ever comes when we must stand alone in the war against orthodoxy and dogmatism, we shall continue it in the firm belief that we wrestle for his cause "whom having not seen we love."