Deep Creek Anglican Church Blog

Chapter Eleven: Thinking Rightly about the Church

How do we meet the challenge of disunity?  The challenge is real and important if we are to accomplish the church’s mission.

Our author, John Armstrong, briefly surveys the ecumenical movement of the 20th and current centuries.  The former was adversely impacted by “embracing aspects of theological diversity that were not always faithful to Christ’s mission” and the absence of Roman Catholics and evangelicals.  John sees more hope in 21st C initiatives, such as:

www.globalchristianforum.org

www.christianchurchestogether.org

John rightly suggests that Christians need to firstly “cultivate a love for catholicity and then prayerfully reach out across our divisions, challenging each other to embrace the mission of Christ together.”  John emphasises the need to be clear about the nature of the church.

At the most basic definitional level, the church is the people of God – and it belongs to Jesus Christ.  In church history, so-called ‘marks’ have been developed to describe what is a church – John adds two:

• where Word of God preached
• sacraments administered
• discipline exercised
• mission, and
• deep commitment to justice and the poor.

In summary, “the church is the people of God hearing, believing, and obeying the Word of God.”

Our author rounds out this foundational chapter with a succinct presentation of how ‘church’ is applied in the New Testament:

1. It is the local congregation in a particular place.  Importantly, one local congregation is as much the church as any other church.
2. It is all the congregations in one particular community.  This aspect I believe would have major practical impact if each of our congregations thought of themselves as part of a larger whole.  In our area of Melbourne there are many encouraging developments of congregations coming to together in shared mission – but there is so much more we can do.
3. The church is universal.  It is invisible, reminding us that the unity of the church is ultimately God’s work.  And it is visible – this must be our primary concern “since we are members together, and this church belongs to Jesus Christ.”

As I reflect on these foundational truths, the challenge that is raised for me is holding together the local and broad – not just intellectually but in practical mission.

In John’s next chapter he looks at “The Servant Church and the Kingdom.”

Chapter Ten: Sectarianism: Our Enemy

Although only a short chapter, this is a profoundly important section in John Armstrong’s your church is too small.  Having followed John’s ministry since the early 1990s, I suspect that this chapter has been shaped in the crucible of his own trials and the Spirit’s continuing gracious work of transformation in his life.  It’s worth buying the book just for this nine page chapter.

Our author contends that the underlying problem in our quest for unity is sectarianism, defined by Rex Koivisto in One Lord, One Faith: A Theology of Cross-Denominational Renewal as:

“…seeking unity in uniformity rather than unity in diversity and expecting other Christians to comply fully with my views before I can have genuine fellowship with them.”

Koivisto is again quoted:

“The church must have a degree of diversity along with its unity.  But sectarianism provokes diversity without the requisite New Testament relational unity.”

You can feel the pain in John’s writing when he confesses, “I defended sectarianism for decades….”  He acknowledges that he still struggles with spiritual pride but consciously develops “deep friendships with Roman Catholics and the Orthodox, as well as numerous brands of Protestants.”

John then explores the catalyst of sectarianism in the church: intellectual ideology.  This section is really worth chewing on.  I love systematic theology and lecture in theology from time to time.  It can be very helpful but it has clear dangers.  I see evidence of these dangers being actualised in some of the so-called ‘New Calvinists’ with large internet followings – a dogmaticism and biblical arrogance that so easily dismisses other Christians who do not hold to five-point Calvinism.  John Armstrong comments:

“A vital, dynamic Christian faith is not given or received through theological systems.  Theological systems can never be final because Chist, who is the truth, is the real object of faith…all theological truth claims must remain biblically contestable so the church remains truly open to the Spirit…Human systems of theology have a proper place in protecting and guiding the church.  But when these systems become “the system of doctrine taught in the Holy Scriptures,” we run into serious problems.”

John then comments on the nature of Scripture itself:

“…Scripture is not so much a treatise on systematic theology as the unfolding story of a people – the people of God.  God gave us multiple stories that are woven into one great story.  But when we turn this macro-story into a “system of doctrine,” we begin to live as if getting right doctrine is the same as living right.  The result will very often be loveless Christians and churches who believe they control the truth.”

The rhetorical question that struck me as I read this challenging chapter is: ‘Are our hearts filled with theological arguments or the love of Christ?’

It strikes me also that the very practical challenge for all ministers is teaching biblical truth and protecting the church, with a humility of heart that closes the path to destructive sectarianism.

Chapter Nine: The Cause of our Disunity

Have you experienced life in a church where a spirit of separatism is in its DNA?  That was my experience of ‘church’ even before I was old enough to go to school!  Massively unhelpful, ungodly and life (in its fullest sense) destroying.

Our author, John Armstrong, notes the historical fact that “Christians have argued and opposed each other for centuries.”

However, notwithstanding significant issues, the leaders of the early church (30 – 62 AD) worked to preserve unity and indeed through to ~150AD the church “steadfastly refused to be divided.”  There were certainly differences of opinion but a unity of belief involving the person and work of Jesus and the practice of baptism and the Eucharist.

But down through the centuries, divisions grew: the Eastern and Western churches formally divided in 1054AD; the Western church split at the Reformation.  Our author comments:

“This movement challenged the Catholic Church to renew itself but resulted in a massive schism leading to errors on every side.”

John Armstrong acknowledges that diversity in our expression of the Faith (arising from many cultures and contexts) is not bad per se.

But disunity is the fruit of sin.

Why have we ‘allowed’ sin to go so unchecked?  John’s contention is that we have not worked on our relationships with one another based on Christ as the centre and the need to “press into Him.”

In the next chapter, he looks at “Sectarianism: our enemy.”

Chapter Eight: How Can We Restore Unity?

I believe in God, the Father almighty,

creator of heaven and earth.

I believe in Jesus Christ, God’s only Son, our Lord,

who was conceived of the Holy Spirit,

born of the Virgin Mary,

suffered under Pontius Pilate,

was crucified, died, and was buried;

He descended to the dead.

On the third day He rose from the dead;

He ascended into heaven,

and is seated at the right hand of the Father;

from there He will come to judge the living and the dead.

I believe in the Holy Spirit,

the holy catholic Church,

the communion of saints,

the forgiveness of sins,

the resurrection of the body,

and the life everlasting.  Amen.

John Armstrong argues in chapter eight of your church is too small that the Apostles Creed is a “dynamic treasure [and] when we fail to utilize it as a basic guide for teaching the essentials of our faith, we practically invite disunity.”

This conviction for John is borne out of the necessity to grasp the essential message of the Bible.  Without solid grounding in how Christians have understood the Scriptures down through the centuries, the consequences will be:

• a small view of the church
• churches driven by personalities, and
• a struggle to answer the challenges of the future because we do not grasp the past.

John then addresses the disease (my word) of sectarianism with its attitude of exclusivity, in which “we belong to a superior (understood as the best, right, only, pure) church.”

The early church placed great importance on catholicity – only one church scattered throughout the earth.  How did they live this out?  By “staying focussed on the essential mission given to them by Jesus, not by majoring on their idiosyncrasies or differences.”  If we pray for, and practically seek, a unified church then John’s advice  is ‘watch out!’  Satan “hates a unified church…he will use aggressive tactics, defame our character, and subject us to vicious gossip….”.

The catholicity of God’s family is very practical.  In recent days I have been praying with my uncle and his family, as he lies in hospital with his body breaking down.  We are united in the Gospel of the crucified and risen Lord Jesus Christ.  I worship in an ‘evangelical Anglican’ parish and they in a ‘Roman Catholic’ parish.  I love him as my uncle and even more so as a brother-in-Christ.  Praise God for His glorious grace.

Chapter Seven: The Four Classical Marks of the Church

In chapter seven of  your church is too small, the author John Armstrong concludes the first section –  past: the biblical and historical basis for Christian unity.  In this chapter, John gives a basic exposition of the phrase in the Nicene Creed: “one holy catholic and apostolic” church.

Some comments that caught my attention in this chapter include:

• On ‘oneness’: need to be careful not to overemphasise uniqueness lest we insist that salvation is found only in our church.  Within the church’s oneness (common salvation in Christ) there exists a rich diversity – unity and diversity
• On ‘holy’: God’s people are called to become what we are – holy.  But holiness has been understood in so many different ways, it is not easy according to our author, to see how unity can be preserved while holiness is pursued.  Yet we must strive for both
• On ‘catholic’: it means more than ‘universal’ – it embraces a unity that goes beyond local and personal differences.  John places great importance on this term – indeed he states that “it is difficult to remain faithful to orthodoxy without embracing it.”  Given the importance of this term to the author, the exploration of the meaning of the term could have been much more greater.
• On ‘apostolic’: churches today must reexamine their practices and structures in light of the apostolic practice of the early church, while seeking ways to engage with contemporary culture.

John concludes with the acknowledgement that “these marks will not solve all our disagreements.”  What is absolutely fundamental to our unity is that all followers of Jesus Christ must live out ‘love for one another.’

This is a helpful chapter but I found myself thinking that John had only scratched the surface.  A deeper wrestling with the four classical marks of the church would have been helpful.

Chapter Four: The Jesus Prayer for our Unity

Chapter Five: Our Greatest Apologetic

Chapter Six: Christ the Center

John Armstrong in these next three chapters of your church is too small starts to explore what is meant by ‘unity.’  And his attention turns to the longest recorded prayer of Jesus: John 17:20-23.

As John states, Jesus is praying for the entire church.  And He is praying for something more than the “invisible unity” of the church (which is already true).  Jesus is praying for relational unity – a unity that is rooted in Christians relationships with one another.  As we share in the divine life of the Trinity; as we live daily with our lives centred on Jesus in the power of the Holy Spirit, then “the church will be a visible example of the relational and spiritual unity of the triune God.”

Our author then explores the role of love.  Jesus’ prayer for unity is “really a prayer about God’s love in action” (John 17:23; 1 Pt 4:19-21; 1 John 4:19-21).  Francis Schaeffer believed that the truest identifying mark of Christians was love.  The challenge for all followers of the Lord Jesus is to accept those who are accepted by God and belong to Him.

So how can we work together in Christ’s mission?  John briefly explores models of unanimity, uniformity and union (one visible, united church) and concludes that none of these understandings of unity “truly fit the context of the New Testament.”  The early church was focussed on evangelism in which they cooperated.  What is the means for our cooperation?  Keeping Christ centre.

Our unity is in Christ alone – not in visible structures or particular practices of individual churches.  Our author presents a helpful image: think of the world wide church as a large circle with Christ at the centre.  As we move inward we grow closer to one another.  Excellent!

For John Armstrong, he is seeking to practically live this out by:

• being willing to work with all Christians, including those he does not know well;
• engaging in relational and cooperational unity with Protestant, Catholic and Orthodox churches.

Chapter Two: My Journey to Catholicity Begins

Chapter Three: Searching for the Elusive Truth

John Armstrong in your church is too small describes his journey towards a big view of the church and his passion for unity.

John was brought up in a “very conservative home and church” in the American South.  He was positively impacted by fellowship with other Christians during his university years; during his twenty years in pastoral ministry grew concerned by the suspicions between Catholics and Protestants and the long list of “internal evangelical debates.”  In the mid 1990s, during corporate worship while saying the Apostles’ Creed, John recalls being led by the Holy Spirit to the prayer of Jesus in John 17:20-23.  In response, he took two practical steps:

• he went back to the primary sources of the three different historic Christian churches – Catholic, Protestant to discover the core truths shared by all Christians
• he deliberately set out to meet with Christians “who were different from me.”

John was positively impacted by visiting with a group of Catholic monks but was battling inner fears about the course he was on and increasingly came under criticism by those believing he was falling into “doctrinal error.”  His refocussed ministry, now called ACT3, sponsored a church renewal conference with representatives from across the church.  He grew to love the Catholic community (which he had once feared) and benefited from new friendships with Orthodox brothers and sisters.

In the apostolic and post-apostolic church, there was deep commitment among the leaders to preserve the church as one family with Christ at the centre, notwithstanding doctrinal differences.  But down through the centuries, divisions grew large.  John laments that today the “spirit of devisiveness” has spread like a pandemic from America.  This sectarianism and subsequently small view of the church harms the mission of Christ – that’s John’s big point.

As a relatively new Christian in the early 1990s, I began reading, and profited much from, the writings of Dr John Armstrong – especially the Reformation & Revival Journal and his newsletter, Viewpoint. Over the years it has been fascinating to witness the obvious work of the Lord in John’s life and the evolution of Reformation & Revivial into ACT3, a ministry to equip leaders for unity in Christ’s mission.

But the negative response of some high profile evangelicals to John’s journey has been most unedifying.  The response from the Board of ACT3 is worth reading.

We’re going to blog through your church is too small: why unity in Christ’s mission is vital to the future of the church.  It reflects a journey that John has been on for almost two decades.

Why the title?  In his Introduction, John writes that he is not referring to the size of physical facilities or the number of people attending services but,

“…our all too common penchant for placing limits on Christ’s church – limits that equate the one church with our own narrow views of Christ’s body.  When our church is too small, we adopt a desperately flawed image.  The image shrivels our spirit and hinders Christ’s mission.”

Chapter One: The Road to the Future

John begins with a recognition that the church is in a period of significant transition.  There are many new patterns of Christian faith and life emerging in the church – but our author calls us to see that the road to the future must run through the past.  John’s context is the American church and he observes that “American Christians have a unique predilection to approach the Christian faith as if what we know is vastly more relevant than what previous generations knew.”

Unique to American Christians?  I don’t think so.

Our author expresses concern (alarm?) at Christians building their lives and faith on various passages of Scripture understood through private experience.  His argument is that Christ’s mission is best served by the one church of Jesus Christ ministering out of its spiritual unity in Christ and being rooted in core orthodoxy.

As John develops his thesis of the road to the future he makes the following points:

• Scripture is the supreme witness to the living Christ, illuminating the minds of God’s people in every culture and context.  We need to listen to the witness  of the whole church through Scripture.
• Contrary to the last few hundred years, the church in history has not been made up of unrelated and independent entities.  Our author expresses the view that we are now witnessing the Holy Spirit bringing unity amongst our diversity – a new expression shaped by mission and ecumenism.
• Critical realism is required, defined as “a positive yet critical response to the past allowing the past to be properly linked with a biblically hopeful view about what God will do in the age to come.”
• Despite obvious flaws, there is no need to be pessimistic about the church.  Why? It belongs to Christ!  And we see congregations flourishing where the kingdom of God breaks out.
• Jesus’ prayer of John 17:20-24 is being answered in previously unheard-of-ways.  We are witnessing Catholics and Protestants learning to interact with one another in gracious ways.  We are beginning to experience the reality of Eph 4:4-6.
• Christians need a deep sense of our collective spiritual roots – this will “move us forward to new faith, fresh hope, and genuine love.”

In a world with a massively fragmented church I trust that you’ll join our journey with John Armstrong, with our hearts attuned to the Word and Spirit.