 |
A Special Presentation |
|
A Special Presentation of ConcernedMembers.com by special permission of The Spiritual Sword which is published by the Getwell Church of Christ in Memphis, Tennessee.
Our thanks to the authors, and editor of The Spiritual Sword for making this available to ConcernedMembers.com. Thanks to Donnie Cruz for preparing this for a web presentation. Please feel free to print and distribute widely.
|
ConcernedMembers.com
THE COMMUNITY CHURCH MOVEMENT
Posted by
permission of THE SPIRITUAL SWORD
(Volume
32, October 2000, No. 1) EDITORIAL
-------------------------------------- Alan E. Highers A Survey of the Community
Church Movement Willow
Creek/Saddleback Models ------------------ Jimmy Ferguson History
and Development of a Community Church ------ Mike Hixson Book
Review: The Purpose Driven Church ------- Winford Claiborne The Church
Growth Movement --------------------- William Woodson Contemporary
Worship – How Far? --------------------- David Sain The
Market-Driven Approach ------------------------- Dan Winkler Book
Review: Ashamed of the Gospel -------------- David R. Pharr The
Influence of Modern Trends on the Church ----- Wayne Jackson A
Critique of the Community Church Movement -------- Gary McDade An
Informed Brotherhood --------------------------------- Editor THE SPIRITUAL SWORDIndividual
Subscriptions $6 per year (effective 6/1/01) 1511 Getwell Road Memphis, TN 38111(901) 743-0464 |
|
Next Topic
Return to Section Index ______________________________________________________________________________________________________
Editorial
---------------------------------------------------------------------------------------
A Survey
of the Community Church Movement
---------------------------------------------------------------------------------------
For the past several years it has been clear
that some are not satisfied with the New Testament church. There has been a concentrated effort to
make changes in doctrine, practice, and worship and to make the church more
acceptable to the world. Those who
have spearheaded these efforts generally have been designated as “change
agents” because change is their goal.
As with politicians who are seeking to replace the established order,
the theme of some in the church is, “It is time for a change!” Not all change agents are in agreement on
all points, but there are those among them who want to change the role of
women in worship, music in worship, the style and emphasis of preaching, the
attitude toward the Bible as authority, the place of baptism for the
remission of sins, the distinct nature of the church, and the work of the
Holy Spirit.
The rationale for these proposed
changes is that we must have them in order to grow. We are told that contemporary society and
our own young people are bored with the worship, bored with doctrine, bored
with preaching, and bored with the church.
The solution for this crisis is to discover the needs of the people we
are trying to reach and then to adjust our teaching and practice to
accommodate those needs. Perhaps the
most obvious changes relate to public worship where a new style of praise is
promulgated, (sometimes, but not always, including instrumental music). These changes, which are making
headway in many congregations, are not always open and obvious. Sometimes they are subtle and
gradual. There are undoubtedly many
fine people who are still identified with “change agent congregations” who do
not recognize the changes that have transpired or the inexorable direction in
which the church is heading. Give Us a King One of the most familiar stories in
the Bible relates to Israel’s rejection of the government God had chosen for
them. God place judges over Israel,
but they wanted a king to be “like all the nations” (I Sam. 8:5). Samuel was displeased with the change
sought by the people, but God said “they have not rejected thee, but they
have rejected me, that I should not reign over them” (I Sam. 8:7). God told Samuel to warn the people of the
consequences of their actions and the difficulties that would arise under the
reign of a king. “Nevertheless the
people refused to obey the voice of Samuel; and they said, Nay; but we will
have a king over us; that we also may be like all the nations” (I Sam.
8:19-20). They refused to heed the
warnings given by Samuel because their desire was to be like other nations. Even today, there are those who, in
effect, are crying out, “Give us a king that we may be like the nations
around us.” It is sad but true that
some do not want to be different in contending that baptism is essential to
salvation, that instrumental music in worship is unauthorized, that women are
not to exercise dominion over men in the assembly, or that we are bound by
the authority of the scriptures (Col. 3:17).
They want to be like the nations around us. The Options Faced by Change Agents The change
agents must make a decision as to how they will manifest their
dissatisfaction with the church.
(1) They can leave as some did in earlier years. Two men, William P. Reedy and Carl Etter,
along with their wives, left the church in the 1940’s and joined the Congregational
Church. The reasons given by them are
similar to the criticisms we hear today.
G. C. Brewer, one of the most powerful and knowledgeable preachers in
the church, wrote a reply to Reedy and Etter entitled As Touching Those
Who Were Once Enlightened. It was
published by the Gospel Advocate and widely circulated for many
years. Others who became dissatisfied
and left the church are found in Voices of Concern, a book published
almost thirty-five years ago (St. Louis: mission Messenger, 1966). At one time this seemed to be the chosen
course of those who could not support what we believe and teach.
(2) They could stay and work from within. This might be styled the “termite option.” Instead of leaving, as once was the case, most
now choose to stay and work from within.
This methodology has proved to be very successful. Some have been able to change entire
congregations. Even when a
congregation is not subverted and overcome, a substantial minority can be
developed as a source of friction and conflict within the congregation or as
the nucleus of a new and different work.
(3) The third option, which seems to be growing in popularity, is to
separate and form what is usually styled “a community church.” Such bodies have been described as
“loosely affiliated with the Church of Christ.”1 The founders and members of these churches
generally maintain ties with churches of Christ but tend to conceal these
connections from the community and from the target audience they are seeking
to influence.2 Because the
community church movement is relatively new to churches of Christ, many
brethren are not aware of what it involves.3 Characteristics of the Community Church Movement The community church movement is not
unique to churches of Christ. In
fact, it has grown out of a denominational background. The chief models are the Willow Creek
Community Church in Illinois and the Saddleback Community Church in California. The textbook for the movement is The
Purpose Driven Church by Rick Warren, pastor of the Saddleback Community
Church. ·
Contemporary music and what might be
called “upbeat worship.” ·
Eliminating or diminishing the name
“church of Christ.” ·
Casual emphasis in worship, both in
style and dress. ·
Different kind of leadership model than
“authoritarian” elders. ·
Praise teams and entertainment
orientation in worship. ·
A greater emphasis on “self,”
including one’s own feelings and emotions. ·
De-emphasis on doctrine and the
restoration plea. ·
Less contact and fellowship with
mainline churches of Christ. ·
Division of existing congregations in
order to implement the “community” model. ·
A market-driven program, i.e.,
striving to provide what people want or what they are seeking. Not all advocates of community
churches would agree with my analysis, but these are some of the attributes
that I perceive.4 The various elements of the
community church movement, as outlined above, are discussed in this issue of
THE SPIRITUAL SWORD. Read closely,
study carefully, and be informed. The
ultimate question facing churches of Christ is whether we will retain our
commitment to be patterned after the church revealed in the New Testament, or
whether we will be transformed and molded by the standards of this world. n
EDITOR ENDNOTES 1 This description
was applied by the Memphis Commercial Appeal to the Cordova Community Church in an
article dated April 30, 1998. 2 One is
reminded of the covert tactics of Seventh-day Adventists who often come to
town, advertise meetings dealing with prophetic subjects such as the mark of
the beast, but rarely mention their SDA connections. Herbert W. Armstrong, a noted radio
speaker during his lifetime, seldom mentioned his sabbatarian background in
his radio addresses. 3 This issue
of THE SPIRITUAL SWORD is designed to identify the origin, background, and
characteristics of the community church movement. 4 See inserts
relating to community churches in The Christian Chronicle, March 2000 and
April 2000, where several of these characteristics are enumerated. |
|
Previous
Topic Next Topic
Return to Section Index _____________________________________________________________________________________________________
--------------------------------------------------------------------------------------
The
Willow Creek/Saddleback Models
Jimmy Ferguson --------------------------------------------------------------------------------------
There has, in recent years, arisen a movement in the church which
seeks to abandon the ideals of the New Testament church. Many of our brethren are no longer content
to walk in the old paths (Jer. 6:16).
Just as the Israelites of old desired a king to be like all the
nations (I Sam. 8:5), many of our brethren desire to be like the other
religious groups around us. In so
doing, many congregations have lost their distinctiveness and no longer teach
and uphold sound doctrine.
Many congregations have large memberships, and many would perceive
that such are strong churches due to their large numbers. However, numbers are not the only way to
measure the strength or spiritual health of a church. If such were the case, one would have to
conclude that those denominational churches with hundreds or even thousands
of members meet with God’s approval.
Many church leaders have gone to some of these large denominational
churches such as Saddleback Church in Lake Forest, California, or Willow
Creek Community Church in South Barrington, Illinois, to learn techniques of
church growth. As a result, the
community church movement is a rapidly growing movement.
Let us examine two of these community churches to see what some of our
brethren have learned which has led to much of the digression which exists
today. Saddleback Church Saddleback Valley Community Church is
located on Saddleback Parkway in Lake Forest, California. Saddleback Church is autonomous, yet
“recognizing the benefits of cooperation with other churches in world
missions, this Church voluntarily affiliates with the Southern Baptist
Convention in its national, state and local expressions.”1
Saddleback Church began in 1980 when Rick Warren (founding pastor) and
his family moved from Southwestern Baptist Theological Seminary in Fort
Worth, Texas to just south of Los Angeles to begin the church. The church now has 16,000 in weekend
worship services and lists 11,200 on the active membership roll.2 Qualifications for Membership
There are four qualifications a person must meet in order to become a
member of Saddleback Church: (1) A
personal commitment of faith in Jesus Christ for salvation; (2) baptism by immersion as a testimony of
salvation; (3) completion of the
Church’s membership class; and (4) a
commitment to abide by the membership covenant. One will notice that more is required to become a member of
Saddleback Church than is required to become a member of the New Testament
church. On Pentecost, inquirers were
instructed, “Repent, and be baptized every one of you in the name of Jesus
Christ for the remission of sins and ye shall receive the gift of the Holy
Ghost” (Acts 2:38). Organization “The officers of the Church shall be
a Senior Pastor, an Executive Pastor and Chief Financial Officer. The Senior Pastor shall serve as the
President of the Church and shall act as moderator of the Church. The Executive Pastor shall serve as Vice
President of the Church and shall act as moderator in the absence of the
Senior Pastor. The Chief Financial
Officer shall serve as both the Secretary and Treasurer of the Church and
shall act as moderator in the absence of both the Senior Pastor and the
Executive Pastor.”4 Worship
When asked, “What is Saddleback’s philosophy of worship?” Rick Warren
stated: The style of music you choose in your service will
be one of the most critical and controversial decisions you make in the life
of your church. It may be the most
influential decision in determining who your church reaches for Christ and
whether or not your church grows. You
must match your music to the kind of people God wants your church to
reach. When selecting the style of
music that is going to be used during your service, it must be remembered
that the Bible does not dictate a “correct” kind of music. This is because God wants his church to
grow in every culture, and he made people with the capacity to express
themselves in many different musical ways.
As long as your worship “in spirit and in truth” (John 4:24), each
local body is free to adopt whichever
style of music best reaches the surrounding community.5
Apparently, Mr. Warren does not know the meaning of John 4:24. To worship God “in spirit” means that our
worship must be from the heart, i.e., in sincerity. To worship him “in truth” means to worship according to
truth. Jesus said, “Sanctify them
through thy truth, thy word is truth” (John 17:17). The truth does, in fact dictate a “correct” type of music. Paul writes, “Speaking to yourselves in
psalms and hymns and spiritual songs, singing and making melody in your heart
to the Lord” (Eph. 5:19). According
to the scriptures, the correct type of music is vocal music, i.e., singing. Willow Creek Community Church
The Willow Creek Community Church had its beginning in the early
1970s, when a dynamic youth ministry was created at South Park Church in Park
Ridge. Using contemporary music,
drama, and “Bible teaching” that was relevant to the lives of high school
students, the services grew from a handful of teenagers to 1,000 students a
night. No one was more surprised by
the response than the young leaders of the ministry, including a recent
college graduate named Bill Hybels (founding pastor). Renting a Palatine movie theater (from
which the name Willow Creek was taken), they launched the church on October
12, 1975 with an initial crowd of one hundred twenty-five. In three years, attendance grew to two
thousand people. The church is
located near Chicago and today has a combined weekend attendance of between
sixteen and seventeen thousand.6 Instrumental Music
It is said that Willow Creek does not have “conventional”
worship. The choir is replaced with a
pop singer, and the organ by a 10-piece rock band. The music ranges from “rock to jazz to country to classical.”7
Some of our brethren are more interested in what appeals to the masses
even in the area of music in worship.
Some argue that instrumental music is not a “salvation issue.” They should remember, however, that obedience
is. As noted earlier, the Lord has
specified the type of music he wants in worship to him (Eph. 5:19; Col.
3:16). Monthly Observance of Lord’s Supper
In the “New Community Series” worship service which meets on Wednesday
and Thursday evenings, “you’ll benefit from in-dept Bible teaching, you’ll
connect with God through music, prayer, and reflection, and you’ll
participate in our monthly observance of Communion.”8
The New Testament teaches that the Lord’s Supper is a weekly
observance and a part of the worship on the first day of the week – not monthly. (See Acts 20:7.) Use of Drama and Entertainment
In an effort to attract the world, Willow Creek offers “Weekend
Services” with two services on Saturday (afternoon and evening), and two
services on Sunday morning using “drama, multi-media, contemporary music, and
a message that connects with people’s lives” so that, [p]eople who haven’t attended church or for some
reason have quit going to church, are often surprised at how meaningful these
services are to them. In fact,
they’re specifically designed for those who are checking out what it really
means to have a personal relationship with Jesus.9
At Willow Creek, Hybels gives people what they want – “a contemporary
church in an atmosphere of glitz and entertainment, while preaching a
feeling-oriented gospel of codependency / recovery, self-love, and
unconditional acceptance, where unbelievers could, thereby “be comfortable in
God’s presence.”10 --------------------------------------------------------------------------------------------------------------------------------------------------------
One can easily see from the evidence cited that many of our
brethren have gone to the wrong source to learn of church growth. -------------------------------------------------------------------------------------------------------------------------
Hybels has apparently convinced himself that God is behind his work as
the following statement in his own words shows: “At Willow Creek, we feel that God has given us a plan, but it
doesn’t necessarily have to apply to every church. In fact, we believe that this may be one of the few churches
that God, manifesting a sense of humor if you will, has decided to say,
‘Look, I’m going to give them a little different kind of plan over here.’”11
The use of drama and other forms of entertainment in the worship
assembly is certainly another practice which finds no authority in the New
Testament (Col. 3:17). Caters to the World
When Bill Hybels decided to plant a church, he took survey teams
throughout the community asking those who admitted to being unsaved why they
did not regularly attend a church.
According to Hybels, the survey revealed that people “(1) didn’t like
being begged for money; (2) didn’t
think that the church was relevant to their lives; and (4) always left church
feeling guilty (the Christian message was too negative with sin, etc.).”12 Hybels’ solution was to “program our Sunday morning
service to non-believers, and program our service to believers on another day
or evening.” By this means, Hybels
hoped that the newcomers would “feel welcome, unthreatened, and entertained.”13
It is apparent that Hybels is more interested in pleasing people than
the Lord. Using Hybels’ approach, how
can you attract the masses? By
entertaining them and giving them, a positive message which will not let them
leave feeling guilty. Women Elders
Willow Creek has had women elders since its founding, but in the past
year it has made the reason for its position explicit among its leaders and
has demanded a level of agreement from the staff and prospective church
members. In January of 1996, John
Ortberg, one of Willow Creek’s teaching elders, taught a two-hour class, in
which he said that the staff needed to share the convictions of the church;
and they had a year to do so. In a
document written by a female elder entitles, “Elders’ Response to the Most
Frequently Asked Questions About Membership at Willow Creek,” volunteer
membership coaches are told, “We ask that participating members at Willow
Creek minimally be able to affirm and joyfully sit under the teaching of
women teachers … that they can joyfully submit to the leadership of women in
various leadership positions at Willow Creek.”15
The Holy Spirit revealed the qualifications of elders in the Lord’s
church. Note that the elder is to be
“the husband of one wife” (I Tim. 3:2; Titus 1:6). This is another area where the Willow Creek Community Church
disregards the teaching of God’s word. Conclusion
One can easily see from the evidence cited that many of our brethren
have gone to the wrong source to learn of church growth. One can see from changes which have taken
place regarding the use of entertainment, accepting denominational baptism,
innovations into the worship, and women elevated to positions of leadership,
that in learning from denominations, some congregations have become just like
them.
Which church should we help to grow?
It is the church which was built and purchased by Christ (Matt. 16:18;
Acts 20:28). The true church does not
seek to please men, but God (Gal. 1:10).
Reader friend, if you want to know how to make the church grow, don’t
go to a man-made religious body which shall be rooted up in the last day
(Matt. 15:13); go to the New Testament of our Lord and Savior Jesus Christ! ENDNOTES 1
“Bylaws,” Saddleback Valley Community Church, available from http://www.saddleback.com/?article=/admin/bylaws.htm,
Internet; accessed August 3, 2000. 2 “Purposedriven
Church,” Saddleback Valley Community Church, available from http://www.purposedriven.com/,
Internet; accessed August 3, 2000. 3 “Bylaws,” 1. 4 Ibid. 5 “Frequently
Asked Questions,” Saddleback Valley Community Church, available from http://www.purposedriven.com/pdc/faqs/music-faq.html,
Internet; accessed August 3, 2000. 6 “Frequently
Asked Questions” Willow Creek Community Church, available from http://www.willowcreek.org/WCCC/faqs.thm,
Internet; accessed August 3, 2000. 7 “Bill Hybels
and Willow Creek Church,” Way of Life Literature’s Fundamental Baptist
Information Service: 1, available from http://www.dsinclair.com/-dcloud/fbns/hybels.htm,
Internet; accessed August 3, 2000. 8 “Services,”
Willow Creek Community Church; available from http://www.willowcreek.org/WCCC/services.htm,
Internet; accessed August 3, 2000. 9 “Services,” 2. 10 Ibid. 11 “Hybels,” 2. 12 “Services,”
3. 13 Ibid. 14 “Willow Creek
and Female Pastors” available from http://www.dsinclair.com/-dcloud/fbns/fbns464.html,
Internet; accessed August 3, 2000. 15 Ibid. ------------- Jimmy
Ferguson is minister for the Stage Road church in Memphis, TN. |
|
Previous
Topic Next
Topic
Return to Section Index ______________________________________________________________________________________________________
---------------------------------------------------------------------------------------
History
and Development of a Community Church
Mike Hixson ---------------------------------------------------------------------------------------
The Scriptures are a revelation of the mind of God, setting forth in
clear detail the one body known as the church (Col. 1:18; Eph. 1:22-23;
4:4-6). The church that is revealed
in the Bible exists in accordance with God’s eternal will (Eph. 3:9-11). This divine institution originated in
Jerusalem, and is the one true church that men and women must be a member of
to go to heaven (Isa. 2:2-3; Acts 2:1-47; Eph. 5:23). The one true church has a s its pattern or
guide the Bible, and is governed by the authoritative words of Jesus Christ
(I Tim. 3:15; II Pet. 1:3-4; Matt. 28:18; 17:5; Col. 3:17).
It is evident that many sincere and honest people in the religious
world do not grasp the significance of the one true church of the Bible. They do not comprehend the importance of
submitting to the new birth in order to enter the kingdom (John 3:3,5; I Cor.
12:13). They fail to ascertain the
prescribed order of worship outlined in the New Testament (John 4:24; Acts
2:42; 20:7; I Cor. 16:1-2; Eph. 5:19; II Tim. 4:1-2). There is also a lack of understanding
regarding the simple organization of the church (I Tim. 3:15; Phil 1:1). And they fail to understand the importance
of wearing a scriptural name (Rom. 16:16). Emergence of the Community Church
In recent years, many of our own members have not been taught the
basic fundamentals of the faith, which would include the distinctive nature
of the New Testament church. Thus,
there has been an open embrace of the latest fads and trends in the
denominational world. One example is
the employment of the community church concept, popularized by Rick Warren
and the Saddleback Community Church, along with the Willow Creek model,
located in suburban Chicago.
From Memphis to Chattanooga, TN, the community church movement is
being felt. Many of these ventures
have been the result of members whose roots have been in the church of
Christ. In Chattanooga, an article
appeared in The Chattanooga Free Press entitled, “Morty Lloyd’s
Chattanooga Church.” Morty states, I grew up in the Church of Christ and attended a
Church of Christ College, but about five years ago, a group of Christians who
were meeting at a home at the time felt the need to start a
non-denominational fellowship that was contemporary in worship and whose sole
focus was Jesus.1
The group is composed “of people (50 members) who came from Baptist,
Methodist, Presbyterian, Church of Christ, Church of God and a number of
other denominations.”2
In Hendersonville, located just outside of Nashville, there is the
Hendersonville Community Church, where Doug Varnado serves as the
preacher. He was recently forced out
as a faculty member at David Lipscomb University when the community church
where he serves began employing on a periodic basis recorded instrumental
music in the worship assembly. Ray
Waddle reported in The Nashville Tennessean, “They said it’s
unimportant if the church adds instrumental music on occasion. More important, they said, is a faith
community that shows compassion for people seeking God at the end of the 20th
century.”3
The city of Memphis is currently being permeated with community
churches. Gary McDade, in a
well-researched manuscript entitled “The Community Church,” which will soon
be in tract form, states: The presence of the
community church in Memphis is directly attributable to two institutions: The
Harding Graduate School of Religion and the Highland Street Church of
Christ. Mission:
Memphis, a quarterly newsletter for the Memphis Church Planting Ministry
which is sponsored by Highland Street Church of Christ, in the winter of 1997
told of its beginning: “In the spring of 1994,
a group of leaders from Highland Street church of Christ studied the need to
establish new churches in Memphis.
The result of the two and a half year investigation was the forming of
the Memphis Church Planting Ministry (MCPM) whose purpose is to reach the
spiritually lost in Memphis by forming new, reproducing congregations.”4 A recent Highland
Street bulletin article written by Anthony Wood states, “God has blessed our
efforts to show love and be faithful in the city, Memphis Urban ministry now
has six full-time and one half-time urban ministers and five apprentices
serving people in the city.”5
The back page of the bulletin chronicles the statistics of the
Downtown Church, Raleigh Community Church, and the Frayser Mission Church.6 Closely allied to the community
churches that are being planted is the Downtown Church, noted in Highland
Street’s bulletin. This work is the
result of the efforts of Dr. Everett Huffard, the Dean of Harding Graduate
School. Brother McDade notes, “The Downtown
Church has borrowed from denominationalism by employing the use of a praise
team to replace the song leader, the clapping of hands during the singing,
the presence of icons in worship, and testimonials from the congregation.”7 Examining the Cordova Community Church
For the duration of this article, attention will focus on the
emergence of the Cordova Community Church.
They had their first worship service Easter 1998, in Harding Academy’s
building. At this writing, there are
plans for the group to move to another facility.
The Commercial Appeal states, “Cordova Community Church
describes itself as a self-governing, Bible-believing and teaching church,
loosely affiliated with the church of Christ.”8 This work is the result of efforts by John Mark Hicks, professor at Harding
Graduate School of Religion, and Gary Ealy, a former minister at Brownsville
Road and Highland Street in Memphis.
They are described in the article as “co-founders.”9
We can only wonder how these brethren can be “loosely affiliated with
the church of Christ” and remain true to the teachings of Christ? Expressions of concern are also rendered
regarding Harding Academy and Harding Graduate School’s ties to the community
church. Both of these institutions
were founded by brethren and continue to garner support from individual
members and congregations. Do these
two institutions deem themselves “loosely affiliated with the church of
Christ”? Will the leaders of these
two institutions please acknowledge to faithful brethren where their
allegiance lies? For the record,
Ralph Lawrence, Chairman of the Board of Directors at Harding Academy stated
in a letter addressed to Aaron C. Ivey, December 14, 1998, “At this time, we
do not know anything they are doing that is not consistent with the teachings
of the Bible.”10
Furthermore, Gary McDade and I invited Brethren Ralph Lawrence and
Everett Huffard, Dean at Harding Graduate School, to meet on the polemic
platform and discuss issues pertinent to the community church movement. Sadly, but not surprisingly, they have yet
to respond to our invitation sent registered mail.
Gary Ealy and John Mark Hicks published “A Theological And Strategic
Statement For A New Church Planting,” October 5, 1997, outlining their
objectives and mission. The list the
goals of the Cordova Community Church as follows: (1)
Evangelism of the 1955-1982 generation in the Bear Creek Basin. (2) Contemporary, Dynamic
Worship Assemblies. (3) Cell Church Structure For
Maturing Christians. (4) Strengthening Christian
Families. (5) Use Of Resources for the
Poor and Disadvantaged in Memphis. (6) Promotion of New Church
Plants in Memphis/Shelby County.11 With regard to their goals, a couple of
observations are offered. First of all,
their worship will be “Contemporary” and “Dynamic.” Gary Ealy states, “We think a contemporary, informal worship
style, and our focus on relationship building will probably attract more of
the younger generation.”12
Question, where in God’s word do we find authority to allow the world
to dictate what is appealing in worship” (John 4:24; Rom. 12:1-2; Col. 3:17)?
Secondly, they will be employing the “Cell Church Strategy.” Brethren Ealy and Hicks indicate there are
“three levels” of the cell church strategy.13 Patsy Fralich Keith writes in The
Commercial Appeal concerning the cell group strategy employed by the
Cordova Community Church. She
records, The main goal is, simply, to continue with the
cell group ministry, expanding to include more groups as needed. The church presently has several house
churches, or cell groups, meeting in Cordova, one in the Mt. Pisgah area, one
in Collierville and one in East Memphis.
Plans include a house church in Bartlett.14 Steve Dye, the “new minister” at Cordova
Community Church, states, “This method of doing church is the best way to
reach people with the good news of God.”15 Keith also writes, “The ministry team also
envisions planting other churches using the same format around the city.”16 The pattern being employed regarding “cell
groups” is not in the Bible, rather it is merely the imitation of what Rick
Warren suggests in his book, The Purpose Driven Church. He is the community churches “master
teacher.” Note also the intent of
these brethren to permeate the city of Memphis with their community church
format.
The “Theological And Strategic Statement For A New Church Planting”
raises other questions worth of consideration. Number one, they state, God has revealed his pattern for his people in
Scripture. This pattern is
theological and christological in character.
It is not a blueprint of specific details but a call to image God in
this world through imitating the life and ministry of Jesus Christ as the people
of God.17 None of us would argue that we are to
imitate God as revealed in the Bible.
However, can we dismiss the “specific details” of the pattern and
remain pleasing to God (Matt. 7:21-23; Luke 6:46; II John 9-11; II Tim. 1:13;
Titus 2:1, I Tim. 4:16)? Nadab and
Abihu ignored the “specific details” of the pattern and were punished by
death (Lev. 10:1-2). Or what about
Uzzah? He failed to comply with the
“specific details” of the pattern and faced swift and decisive punishment (II
Sam. 6:4-7). --------------------------------------------------------------------------------------------------------------------------
Take note of the fact that these brethren do not believe
the usage of mechanical instruments of music in worship is a salvation issue. --------------------------------------------------------------------------------------------------------------------------
Number two, they write, “There is one Spirit, the Holy Spirit, who
dwells within us as a deposit of our inheritance, empowers our ministry, and
transforms our character by producing his fruit within us.”18 It would be interesting to hear how the
Holy Spirit empowers their ministry.
The Bible indicates the Holy Spirit strengthens our ministry through
the word of God (Acts 20:28; Eph. 6:17).
Number three, they state, The Holy Spirit works powerfully in the lives of
believers to produce fruit and while he no longer distributes miraculous
gifts to believers in the post-apostolic period (e.g., investing the gift of
healing in specific individuals), he is not thereby limited from acting in
miraculous ways according to God’s good pleasure.19 It would be quite interesting to see how
these brethren would prove from the scriptures that God is still performing
miracles. The miraculous was confined
to the apostolic age for the purpose of confirming the Word (Mark 16:17-20;
Heb. 2:1-4). With completed
revelation, there is no need for miracles (I Cor. 13:8-10).
Number four, they aver, The musical worship of this new church plant is a
capella (without instrumental music), not because we believe it should divide
the body of Christ as a matter of salvation or because it is a fundamental
gospel issue (as in the death and resurrection of Jesus Christ) but because we
believe it is more consistent with the historic practice of the early church
and more appropriately embodies the theological principle of worshipping God
in the Spirit out of a renewed heart (Eph. 5:18-19).20 Take note of the fact that these brethren do
not believe the usage of mechanical instruments of music in worship is a
salvation issue. Bear in mind that
John Mark Hicks is a professor at Harding Graduate School of Religion. He is responsible for supposedly training
“our” preachers! Is it any wonder the
church is facing difficult times? It
is also noteworthy that the Hendersonville Community Church did not have a
problem with instrumental music in worship.
And is it not ironic that their preacher is a former instructor at
David Lipscomb University? Let it be
clearly understood that faithful brethren reject mechanical instruments in
worship because it is a violation of the “specific details” of the pattern
(Matt. 28:18; 17:5; Col. 3:17; Eph. 5:19; I Cor. 4:6). Exhortations to the Church of Christ
It should be evident that there is an insidious movement at work by
some in the church. Their efforts
threaten the distinctive nature of the church Christ purchased with his blood
(Acts 20:28). Faithful members of the
body of Christ must maintain allegiance to the pattern revealed in the
Bible. Paul counseled Timothy, “Hold
fast the form of sound words, which thou hast heard of me, in faith and love
which is in Christ Jesus” (II Tim. 1:13).
We must with “purpose of heart…cleave unto the Lord” (Acts
11:23). Our preaching and teaching
must be rooted in the Scriptures. The
apostle Peter said, “If any man speak, let him speak as the oracles of God;
if any man minister, let him do it as of the ability which God giveth; that
God in all things may be glorified through Jesus Christ, to whom be praise
and dominion for ever and ever.
Amen.” (I Pet. 4:11).
Furthermore, we must stand foursquare on the gospel and defend the
beautiful bride of Christ, come what may (Phil. 1:17; Jude 3).
Let a warning also go forth that those who are promulgating the
community church movement have made clear and distinct departures from “the
old paths, where is the good way, and walk therein, and ye shall find rest
unto your souls” (Jer. 6:16). ENDNOTES 1 Jim Ashley,
“Morty Lloyd’s Chattanooga Church,” (Chattanooga Free Press, 15 Nov.
1997). 2 Ibid. 3 Ray Waddle,
“Minister’s Church Uses Instruments, School Unhappy” (The Tennessean
internet site, 1999). 4 Gary McDade,
“The Community Church,” Manuscript 2000, p.9. 5 The Acts of
Highland Street, Vol. 20, Num. 27 (Memphis: Highland Street church of Christ,
2000), p. 101. 6 Ibid, p. 104. 7 Gary McDade,
:The Community Church,” Manuscript 2000, pp. 10-11. 8 Patsy Fralich
Keith, “Cordova Community Church Opens,” (The Commercial Appeal, 30
April, 1998). 9 Ibid. 10 Personal
Letter To A. C. Ivey from Ralph Lawrence, Chairman Of The Board at Harding
Academy, 14 Dec. 1998. 11 Gary Ealy and
John Mark Hicks, “A Theological And Strategic Statement For A New Church
Planting,” Manuscript 5 Oct. 1997, p.1. 12 Patsy Fralich
Keith, “Cordova Community Church Opens” (The Commercial Appeal, 30
April 1998). 13 Gary Ealy and
John Mark Hicks, “A Theological And Strategic Statement For A New Church
Planting,” Manuscript, p.3. 14 Patsy Fralich
Keith, Ministry Based On Cell Groups” (The Commercial Appeal, 4 March
1999). 15 Ibid. 16 Ibid. 17 Gary Ealy and
John Mark Hicks, “A Theological And Strategic Statement For A New Church
Planting,” Manuscript, p.4. 18 Ibid, p.5. 19 Ibid, p.6. 20 Ibid, pp.
6-7. --------------- Mike Hixson
preaches for the Macon Road church in Memphis, TN. |
|
Previous
Topic Next Topic
Return to Section Index
______________________________________________________________________________________________________
---------------------------------------------------------------------------------------
Book
Review: The Purpose Driven Church
Winford Claiborne ---------------------------------------------------------------------------------------
|
