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(continued from preceding page)
 DENOMINATIONALISM
refers to the spirit or policy of grouping churches under
various distinctive names; making what is commonly called “brotherhoods”
— although in reality they may more accurately be called “church-hoods.”
In the early stages of the forming of a denomination the “party”
spirit is strong, so that the first indications of a move toward
denominational status is the organizing of local “parties”
(congregations) into some form of functional entity — that
they may act as one. The “brotherhood of churches”
(churchhood) concept is encouraged — and some may adopt the
Catholic view of a universal body of churches, having work
responsibility. “The church” should do thus and so, and a
means must be devised so that every part (congregation) may
contribute resources and function as one.
Denominational
history indicates that later the “party” spirit wanes, and
“denominationalism” views the one body of Christ as
consisting of many “bodies” or denominations. Compromise of
conviction is now encouraged, “for the sake of unity,” and
the masses of the movement (now three or more generations
removed from the original “heretics”) are ready for the
fourth stage — discussed below. The “fatal step” to
denominationalism is collective action on the part of churches;
for in such “cooperation” funds are pooled, a common
oversight is accepted, and “churchhood” action begins.
Upon
reflection it becomes apparent that the heretic allows selfish
(human) interests to overcome trusting faith in God, and that
this lack of faith produces all that follows.
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HUMANISM
is not so apparent at the first, for heretics are usually
zealous, and place great emphasis upon their adherence to God’s
word The emphasis upon distinctively human interests or ideals
comes later, as the sect or denomination becomes
"respectable” and affluent. So called “Evangelical”
groups have a built-in road to humanism, in their reliance upon
the “Holy Spirit within” to guide them. Matters are
determinedly “feelings” or conscience — subjectively
determined — and human desires assert themselves here. Those
who reject the evangelical concept seem to approach humanism via
social welfare. Surely Christianity must “do good” for the
people, in this life; and so they too allow their ideas of what
is “good” to rule. “Situation ethics” is a bad phrase,
reserved for “modernists”; but when human reason judges or
makes choice of God’s commands (Jas. 2:l0-12; 4:11-12), we are
on our way to ruin.
The
“fatal step” to Humanism is the acceptance of subjective,
rather than objective authority; looking inside ourselves,
rather than outside, to God’s revelation of His will. What is
at first barely perceptible — hidden beneath doctrinal
concepts of how one receives communication from God, or sincere
desires to serve our fellow men — later becomes a full-grown
human philosophy. “God’s word” is redefined — is no
longer a verbally inspired message, but is only “the witness
or pointer to revelation,” whose validity is determined
subjectively. Finally, as Barth wrote, “God is identical with
his revelation” and is no longer the eternal personality of
the Bible. Beware those “fatal steps”!!
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