Consequences of Informal Organizations in the Church
With the ever-developing theologically liberal tendencies plaguing our churches today, there always seems to be a response from a fundamentally conservative group of Christians who organize against such tendencies. When I use the term fundamentally, I am not talking about legalistic tendencies as most would think when they hear that word, no, I am simply discussing the fundamentals of the orthodox faith that need to be defended. However, as great a thing as Christians coming together to define and defend biblical terms is, there is a trend for these informal organizations to fall flat or not make any ground in terms of real change.
Last year, several prominent figures of the broader evangelical community (primarily Baptists) banded together to draft The Statement on Social Justice & the Gospel [1]. When we view a formal organization, we see that it has rules and certain systems in place that defines each individual’s place in the said organization [2 pg. 265]. On the inverse side of that, we see informal organizations that essentially emerge from within a formal structure as a means of handling situations that the formal organizations do not seem to be covering [2 pg. 265]. Now, at first glance, when discussing things as important as the gospel, it would almost seem imperative that such informal organizations would emerge; however, the problem is apparent- what changes, if any, have occurred? Albeit, I will admit that in my zealous desire to be biblically faithful, I did sign the Statement on Social Justice & the Gospel as an avid endorser until my thoughts were challenged.
This is not to say that the statement itself does not contain biblical truth and that churches as ecclesiastical institutions should not adopt such principles- the issue is that it did not come from the Church collective as a formal institution. Granted, the introduction to the statement words that it is for the sake of Christ and His Church [1]- which would indicate that it is for the entire body of believers, it is not, however, coming from the actual formal Church, but rather an informal collection of believers.
While I grant that the Church itself differs from worldly definitions regarding organizations or institutions in that its core values always remain permanent and it should not be seen in a constant state of change [2 pg. 286], events like this formal statement from an informal group creates problems in the Church. How so? Well as a dear brother in Christ worded it, when people acting outside of their office create such statements or documents, they eventually become a measure of orthodoxy outside of the Church [3]. Instead of looking to the Church itself for guidance and help in such practical matters of orthopraxy, Christians, and even non-Christians stumble upon such documents or statements, and allow these to shape their view of the collective view of Christianity at large. Certainly, this statement on social justice and the gospel is a truthful statement in terms of biblical voracity, the issue becomes- all Christians do not necessarily believe exactly this wording, or, we open ourselves up the governance of para-church organizations that have no ecclesiastical authority. This is turn allows others (not the Church) to determine who makes up the Church collectively.
In its very essence, a formal Church institution maintains and holds fast to its core values and very well may consist of creeds and confessions. I recognize that some do not hold firmly to any historic creeds or confessions, but when statements such as one drafted last year appear, there is a notion that all Christians genuinely agree to everything written within it. Even though the men who drafted this statement are Pastors and teachers, and yes, what they have to say is indeed accurate, as with the older statements such as The Chicago Statement on Biblical Inerrancy [4], and the newer Nashville Statement on Biblical Sexuality [5], the principle remains- documents and quite frankly, creeds such as these do not need to be made by those organizing as not the Church.
In regard to formal organizations- that once again, contain structure, rules, and set organizational regulations, we see the necessity for creeds and confessions. Such documents aided the Church in responding to some rather dangerous heresies, and at the same time, allowed for multiple traditions to affirm what they believe [6]. R. Scott Clark of Westminster Seminary California notes that even included in Scripture with the Shema in Deuteronomy 6:4 and also in 1 Timothy 3:16- we are confessing what we believe as Christians [6]. He goes on to discuss that Christ also commanded us to confess our faith before men (Matt. 10:32–33), and in doing so we, therefore, acknowledge there is no way to avoid that everyone uses creeds and confessions [6].
The question Clark then proposes is not one of if one uses a confession or creed, but rather when they do, will it be sound and biblical? [6] A rather large issue at hand with not just statements like The Statement on Social Justice & the Gospel, but non-ecumenical statements in general, is there is no authority to maintain such creeds and confessions. For example, I am a Presbyterian, and at our last General Assembly for the PCA, they approved The Nashville Statement on Biblical Sexuality as a faithful declaration on Biblical sexuality [7]. In a similar situation as with the statement on social justice, I agree with what the statements have to confess. The difference is, however, as a Presbyterian, willingly placing myself under the humble submission of not only my session of elders but also the Presbytery and the GA- I willfully adhere to such declarations and acknowledge them as ecclesiastically binding. Personally, I was glad to hear of several Pastors I respect and admire that voted against the Overture considering it did not speak any truth not already found within the Westminster Confession of Faith and naturally the Bible; however, this did not change or force anything upon our beliefs- rather it was merely an acknowledgment of a biblically faithful declaration from our Assembly that was kept within the bounds of our denomination and not speaking for Christianity as a whole.
All of this is essentially to show that informal organizations such as para-church organizations can have a rather large impact in both a positive and negative light. Perhaps, this event is what the Church needed to gather their thoughts and begin to address such issues as social justice as it relates to the gospel, and even how we as Christians have a tendency to identify under the label of our particular sins rather than as redeemed sinners. In this light, I very well may concede that the formation of an informal organization had its positive intentions satisfied; however, I would argue that there were better ways to handle that.
When the very foundations of what we believe as Christians begin to be attacked or questioned even within our own churches, it becomes almost necessary to draft such affirmations or creeds, but in their haste, these men took upon themselves the weight of orthodoxy and orthopraxy- a responsibility for the actual institution of the Church. It is not my intention to bind the conscience of other believers’ in reading this blog- merely to address what I consider to be a potential problem within our very churches.
For such problems regarding a breaking away from the biblical truths we rest our faith upon to arise that necessitates extra-biblical statements and creeds to be formed is indeed alarming. I wish that such events were not occurring in our society that forced the hand of these men to draft these statements (including the older statements such as The Chicago Statement on Biblical Inerrancy), but alas, they are. My sincerest recommendation for the catholic Church is that they examine their practices and begin to address the prominent issues in our culture not only biblically, but also socially. What are the social ramifications for not speaking into the State when we ought? Inversely, what are the ramifications when the State begins to assume roles in the Church that they are not permitted too?
Upon examining Section XXIII. Article III of The Westminster Confession of Faith, we rightly recognize that the civil magistrate has no authority to administer the Word of God or the Sacraments, and has no power to the keys of the kingdom of heaven- yet, it is their rightful duty to take order and preserve peace within the Church [8]. This notion has all but disappeared in our culture today, and thus many conservative evangelicals have taken it upon themselves to draft statements that seek to define their position in the kingdom of God- a reason that I certainly understand. It is my desire that as a universal Church, consisting of many different traditions and denominations, we would each seek to be biblically faithful and maintain unity and peace, but not at the cost of drafting non-ecclesiastical documents that can cause further disunity.
If each of these men that drafted this statement would have stopped for a moment and thought about the impact (whether positive or negative) that a statement like this would have caused, they may have waited or thought through it differently or even not worded it as a creed the way they did. Ultimately, “The Word of God, which is contained in the Scriptures of the Old and New Testaments, is the only rule to direct us how we may glorify and enjoy him” (2 Tim. 3:16. Eph. 2:20. 1 John 1:3–4), and not documents drafted by para-church organizations [9].
Works Cited
[3] Arsenal, Tony, and Jesse. “TRB 127 The Statement on Social Justice and the Gospel.” Reformed Brotherhood, 21 July 2019, reformedbrotherhood.com/trb-127-the-statement-on-social-justice-and-the-gospel/.
[4] “The Chicago Statement on Biblical Inerrancy: Moody Bible Institute.” The Chicago Statement on Biblical Inerrancy | Moody Bible Institute, www.moodybible.org/beliefs/the-chicago-statement-on-biblical-inerrancy/.
[6] Clark, R Scott. “The Role of Creeds and Confessions in Doing Theology.” Tabletalk, 24 Jan. 2018, tabletalkmagazine.com/article/2018/02/role-creeds-confessions-theology/.
[2] Grunlan, Stephen A., and Milton Reimer. Christian Perspectives on Sociology. Wipf and Stock Publishers, 2001.
[1] Mitchell, Craig, et al. “The Statement on Social Justice & the Gospel: For The Sake of Christ & His Church.” The Statement on Social Justice the Gospel, 13 Mar. 2019, statementonsocialjustice.com/.
[5] “Nashville Statement.” CBMW, cbmw.org/nashville-statement/.
[7] “PCA General Assembly Approves the Nashville Statement as a Faithful Declaration on Biblical Sexuality.” The Aquila Report, 28 June 2019, www.theaquilareport.com/pca-general-assembly-approves-the-nashville-statement-as-a-faithful-declaration-on-biblical-sexuality/.
[8] “Westminster Confession of Faith.” Reformed Standards, reformedstandards.com/westminster/wcf.html.
[9] “Westminster Shorter Catechism.” Reformed Standards, reformedstandards.com/westminster/wsc.html.
