Following up on the mostly external challenges to the Church which I posted last week, I am sharing, this week, a post from R.C. Sproul.
When Is a Church Not a Church?
When is a church not a church? This question has received various answers throughout history, depending on one’s perspective and evaluation of certain groups. There exists no monolithic interpretation of what constitutes a true church. However, in classic Christian orthodoxy certain standards have emerged that define what we call “catholic,” or universal, Christianity. This universal Christianity points to the essential truths that have been set forth historically in the ecumenical creeds of the first millennium and are part of the confession of virtually every Christian denomination historically. However, there are at least two ways in which a religious group fails to meet the standards of being a church.
The first is when they lapse into a state of apostasy. Apostasy occurs when a church leaves its historic moorings, abandons its historic confessional position, and degenerates into a state where either essential Christian truths are blatantly denied or the denial of such truths is widely tolerated.
Another test of apostasy is at the moral level. A church becomes apostate de facto when it sanctions and encourages gross and heinous sins. Such practices may be found today in the controversial systems of denominations, such as mainline Episcopalianism and mainline Presbyterianism, both of which have moved away from their historic confessional moorings as well their confessional stands on basic ethical issues.
The decline of a church into apostasy must be differentiated from those communions that never actually achieved the status of a viable church in the first place. It is with respect to this phenomenon that the consideration of cults and heretical sects is usually delineated. Here again we find no universal monolithic definition for what it is that constitutes a cult or a sect. Both terms are capable of more than one meaning or denotation. For example, all churches that practice rites and rituals have at their core a concern for their “cultus.” The cultus is the organized body of worship that is found in any church. However, this cultic dimension of legitimate churches can be distorted to such a degree that the use of the term cult is applied in its pejorative sense. For example, the dictionary may define the term “cult” as a religion that is considered to be false, unorthodox, or extremist. When we talk about cults in this regard, what comes to mind are the radical distortions in fringe groups, such as the Jonestown phenomenon. There, a group of devotees attached themselves to their megalomaniacal leader, Jim Jones, and illustrated their devotion to such a degree that they willingly submitted to Jones’ direction to take their Kool-aid laced with cyanide. This is cultic behavior with a vengeance. The same kind of thing could be seen among the Branch Davidians, the followers of Father Divine in Philadelphia, and other lesser groups that have come and gone over the course of church history.
It is noteworthy that almost any compendium that treats the history of cults will include within its studies large bodies of religion such as Mormons and Jehovah’s Witnesses. Nevertheless, the sheer size and endurance of such groups tend to give them more credibility as time passes and as more people associate with their beliefs. When we look at groups, such as the Mormons and the Jehovah’s Witnesses, we find elements of truth within their confessions. Yet at the same time, they express clear denials of what historically may be considered essential truths of the Christian faith. This certainly includes their unabashed denial of the deity of Christ. Jehovah’s Witnesses and Mormons have this denial in common. Though both place Jesus in some type of exalted position within their respective creeds, He does not attain the level of deity. Both groups consider Christ an exalted creature. Following the thinking of the ancient heretic Arius, Mormons and Jehovah’s Witnesses argue that the New Testament does not teach the deity of Christ; rather, they argue it teaches He is the exalted firstborn of all creation. They say He is the first creature made by God, who then is given superior power and authority over the rest of creation. Though Jesus is lifted up in such Christology, it still falls far short of Christian orthodoxy, which confesses the deity of Christ. Passages in the New Testament such as Jesus being “begotten” and His being the firstborn of creation” are incorrectly used to justify this creaturely definition of Christ.
In the first three centuries of Christian history, the biblical passage that dominated reflection on the church’s understanding of Christ was the prologue of the gospel of John. This prologue contains the affirmation of Christ’s being the Logos, or the eternal Word of God. John declares in his gospel that the Logos was “with God in the beginning, and was God.” This “with God” suggests a distinction between the Logos and God, but the identification by the linking verb “was” indicates an identity between the Logos and God. The way in which this identity is denied by Mormons and Jehovah’s Witnesses and other cultists is by substituting the indefinite article in the text, rendering it that the Logos was “a god.” In order to wrest this interpretation from the text, one must have a prior affirmation of some form of polytheism. Such polytheism is utterly foreign to Judeo-Christian theology, where deity is understood in monotheistic terms.
THE THREAT OF CULTIC DISTORTIONS IS SOMETHING THE CHURCH MUST STRUGGLE WITH IN EVERY GENERATION AND IN EVERY AGE.
The threat of cultic distortions is something the church must struggle with in every generation and in every age. It is also important to understand that even legitimate churches may contain within it practices that reflect the behavior of the cults. Cults can emerge within the structures of certain churches. In the Roman communion, for example, we see in Haiti a mixture of Roman Catholic theology with the cultic practices of voodoo. Also in that same communion there is no question that large groups of people venerate Mary to a degree that is beyond the limits espoused by that church itself, degenerating their worship into a cult mentality. But such can be the case among Lutherans, Presbyterians, or any group, when orthodoxy is sacrificed for the devotion to idols.
This post was originally published in Tabletalk magazine.