What Is A Religious Denomination?

     Many  people  believe  that  every  religious  group,  society,  or  institution is a
denomination. Such is not the case and we intend to allow the facts to serve as proof
of our thesis.

     The word denomination is defined as, "a religious group, usually including local
churches, often  larger  than  a  sect." (Webster's  Encyclopedic  Unabridged 
Dictionary of the English Language,  page  386,  Copyright  1989.) Stated
another way, a denomination is " a religious organization uniting in a single legal and
administrative body a number of local congregations." (Webster's Ninth Collegiate
Dictionary, page 339, Copyright 1989)

     Based on the preceding definitions, a denomination is a religious organization,
consisting  of  local  congregations,  with said  organization being the legal and/or
administrative body of those local congregations. By extension, a denomination
also has a distinct name, organization, doctrine, practice, and worship that are not
authorized by the New Testament.

     No denomination is found in, authorized by, or given any credence in the New
Testament. The congregation of Christ is found in, authorized by, and given credence
in the New Testament, but it is not a denomination. The word that is generally used
in the New Testament to identify the people of God is ekklesia (which means
assembly, congregation, or group), though it is translated "church" in most English
versions of the scriptures.

     Ekklesia in its singular and/or plural forms is used to identify:

     (1) The universal body of Christ consisting of those who have obeyed the gospel
whether living or dead. It  has  no organized structure  through  which  each  person
functions,  nor   is  it  comprised  of  local  congregations. The  universal  body  or
congregation of Christ consists of people who have been saved  from  sin,  whose
head   is  Christ,  and   whose  law  is  the  gospel.  It   is  a  "brotherhood"  not  a
"church-hood."  (Mat. 16:18-19;  Eph. 1:22-23;  Col. 1:18; 1 Pet. 2:17)

     (2) The local congregation which consists of those who have obeyed
the gospel and live and meet in a specific geographical area in order to carry out
its mission under common oversight. For example, there were congregations of Christ
in Jerusalem, Ephesus and Philippi. They were "organized" with overseers. (Acts 15;
Acts 20:17,28; Phil. 1:1) There was no "religious organization uniting them in a
legal and administrative body." They were independent and autonomous groups.They
had their own organization, work, worship, and mission.

     (3) A congregation of the Lord's people who live and work in a region. Acts 9:31
tells  us, "So  the  church throughout all Judea and Galilee and Samaria enjoyed peace,
being built up; and going on in the fear of the Lord and in the comfort of the Holy Spirit,
it continued to increase." (NASB-77) They did not constitute a "region wide" organization,
nor was any such organization "over" them dictating their course of action, work, worship,
etc. The concept of denominationalism that is so prevalent in today's religious world
is foreign to the New Testament! The following admission is found on page 22 of  The
Standard Manual For Baptist Churches, editor, Edward T. Hiscox, D.D., "It is most
likely that in the Apostolic age when there was but 'one Lord, one faith, and one baptism,'
and no differing denominations existed, the baptism of a convert by that very act
constituted him a member of the church..." It is indeed true that in the apostolic age, no
differing denominations existed!
                                                                                                       R. Daly

Copyright 2011
   
   

"Too Hard"

     Have you ever heard people say that some preaching is too hard? What was your
response to the statement? Did you pass it off as a harmless opinion? If you did, you
shouldn't have. It is not a harmless opinion. It portrays a spirit that says, "Yeah, it's
okay to preach the truth, but don't hurt feelings." One problem is, some folks will take
offense at the simplest Bible truths! Atheists take offense when we preach on God's
existence. (Gen. 1:1; Heb. 11:6) Methodists take offense when we preach about
the falsity of substituting sprinkling and pouring for the act of immersion. (Rom. 6:
3-4; Col. 2:12) Baptists take offense when we preach on the fact that a person
cannot be a Baptist and a Christian at the same time. (Acts 11:26; 1 Pet. 4:16)
Seventh Day Adventist take offense when we preach that the observance of the
sabbath day was under the old law, and is no longer binding. So, must we soften
the impact of truth in order to appease those who embrace religious error? No!
We must do exactly what Jesus and his apostles did; we must preach the truth and
accept the consequences.

     During Jesus' earthly ministry, some of his disciples said, "This is a hard saying;
who can listen to it?" (Jno. 6:60-62; ESV-2011) People often reject the plain truth
because they have grown accustomed to being fed a diet of refined sugar, and
they  think  any  scriptural  truth  is  "too hard."  How  can  a  man  preach too
hard if what he is preaching and teaching is the word of God?

     We are not making an appeal for preaching that is mean-spirited, unnecessarily
harsh, and belligerent. But, we are saying that the world needs men who are strong
enough to preach the truth; all the truth, and nothing but the truth, anytime, anywhere,
and before anybody! Too many people believe that congregations grow when the
teaching program is "sweet," "soft," and "non-combative." It won't happen. A
congregation may "swell" from soft preaching, because it is prone to draw tolerant
disciples from other congregations, but soft preaching is not a catalyst for true
growth.

     Some people have their roots in congregations that tickled their ears, scratched
their backs, and manicured their feet, instead of telling them what God wants them to
know. A child that has lived on a diet of junk food will expect junk food every time
he eats. A congregation is not a university for lecturing. It is a group of God's people
and they need bold preaching. God says so! (1 Tim. 4:11-16; 2 Tim. 4:1-5) God's
people have the responsibility to rise up and question any preacher and teacher
when any error is taught. Many people are worried about hurting someone's feelings,
making people angry, and driving people away. But, the same people do not seem
to be concerned about making God angry and causing God's Spirit  to grieve by their
silence and tolerance of wrongdoing. (Eph. 4:30; 1 Jno. 4:1) May God bless all
preachers and teachers of the gospel to be as hard as scripture teaches that they
should be in order to accomplish the most spiritual good.
                                                                                                         R. Daly
Copyright 2011
     

Personal Bias In Bible Study

     Preachers of the gospel often tell people that they should allow the scriptures to
speak on their own merit, without shaping their theology by tradition, former teaching,
family influences, etc. It is important for us to interpret the sacred writings in a fair
and credible manner. But, it is also necessary for us to know how to safeguard our
hearts in a way that allows us to study the Bible without personal bias. How can
we do this?

     First, it is imperative to remember that when we study the word of God,
we are seeking God's will, and  that  doing  so  necessitates  that we allow the
Bible to speak for itself regardless of what others think or say. It is never right to
force the scriptures to teach something that they do not teach, in order to please
a friend, parent, spouse, or even an enemy. It is not right to corrupt or make
merchandise of the word of God! (2 Corinthians 2:17) We do not want to be like
the preacher who was looking for a place to preach, and one of the elders of a
congregation asked him, "Where do you stand on the 'brotherhood' issues?" The
preacher replied, "Where do you want me to stand?" In order to protect oneself
against personal bias in Bible study, a person must be brutally honest with the
word of the living God.

     Second, a person must be willing to change when God's word contradicts
some  personal  or  doctrinal  belief   that  he  holds. This  is  one  thing  that
many people will not do because it may mean that they will appear to be weak
or wishy-washy to other people. Most people would rather remain wrong and
save face than to change and save their souls! Honest people will approach God's
word asking, "What would you have me to do Lord?" Satisfying the Lord's will is
their supreme goal in life. When arrogance and pride get in the way, personal bias
becomes a stumbling block and such a person chooses to fight rather than switch.
(Proverbs 16:18; 1 Peter 5:6)

     Third, be prepared to "let the facts be the facts."  "Stick to your guns"  when
you have thoroughly studied a subject, a word, or a biblical concept, and have
reached the proper conclusion that aligns with Bible teaching, Resist the temptation
to stand with notable men even when they are wrong. We should not be afraid or
ashamed to differ with people whom we respect when their understanding and
application of scripture are erroneous. We are servants of the most high God.
Jesus told the Jews, "You will know the truth, and the truth will make you free."
(John 8:32) God's word is truth. (John 17:17) God's word has veracity and it
must be allowed to stand. Seek truth...accept the facts on any religious subject.

     Fourth, we  can  alleviate  personal  bias  in  Bible  study  by  approaching
the scriptures with "freshness" each time we turn to them. There could be and
usually is something we missed. As an example: many people have read John 3:16
many times, and have not realized that the phrase "God so loved the world," is not 
indicating the intensity or degree of God's love for the world. The word "so" translates
the Greek word  houtos which is an adverb, indicating the manner or way God
loved the world. There is no doubt that God's love for the world is great, but that is
not the point of the word "so" in John 3:16. (cf. Eph. 2:4)

     It is incumbent on all of us to approach the scriptures as free of personal bias
as we can be, for in this way we will allow the Book to speak and we will listen.
The Book will lead and we must follow.
                                                                                                             R. Daly

Copyright 2011
 

    

Authority In Religion (No. 4)

                                        Application of Authority


     The New Testament teaches that we must have authority from God before we
act in the religious realm. Paul wrote, "And whatever you do, in word or deed, do
everything in the name of the Lord Jesus, giving thanks to God the Father through
him." (Col. 3:17) According to the apostle, all must be done "in the name of the
Lord Jesus." The phrase "in the name of" is an idiom that means in honor of the
power  or  attributes  possessed  by  the  person  who  wears the name. In the
Colossians' text it is the name of the "Lord Jesus." The word "Lord" means master
or ruler; one who is in control. Therefore, whatever the Christian does must be done
in honor of  Jesus' authority.

     There are many things that distinguish the Lord's people from the denominational
world. One of the most prominent marks of distinction is the fact, that we who believe
and accept the teaching of the New Testament do not use mechanical music in worship.
The fact that we do not employ instrumental music in worship is not a matter of tradition,
opinion, or our likes or dislikes. It is a matter of authority. If mechanical music is authorized,
we have the right to use it; if it is not authorized we must avoid it and warn against its use
in worship.

     Mechanical music in worship is not authorized in the New Testament. There is no
direct statement that tells us to use it. There is no account of action under apostolic
direction which shows us that we may use it. Nor is there a word, phrase, or text that
implies that we must use it. To the contrary, God through the written testimony of the
Holy Spirit in the sacred scriptures, teaches us to sing without mechanical accompaniment.
The direct statements in the new covenant that speak of music in worship tell us to
"sing." (Eph. 5:19; Col. 3:16; Jas. 5:13) The accounts  of  action  under  apostolic 
guidance teach us to sing without mechanical accompaniment. (Acts 16:25; 1 Cor. 14:15)
Therefore, the words, phrases, and texts that relate to the kind of music that God desires in
New Testament worship imply that we are to sing without mechanical accompaniment.
(Rom. 15:9; Heb. 2:12; 13:15)  

     God has specified 'singing and making melody in the heart" as the kind of music
that pleases him in worship. (Eph. 5:19; Col. 3:16))  He revealed this through the Holy
Spirit to the apostles and prophets of New Testament days. (1 Cor. 2:9-13; Eph. 3:5)
We have no right to deviate from what God has authorized and add another kind of
music to the will of God.

     Those who believe the New Testament constitutes God's will and our rule of faith
and practice accept the testimony as revealed, and we dare not add to nor take from
it. We are satisfied to allow it to remain as written! 
                                                                                                           R.  Daly
Copyright 2011

                                        

Authority In Religion (No. 3)

                                 
                          How Do We Determine What Is Authorized?

     Sometimes people ask, "How do we established Bible authority?" In my judgment,
that is the wrong question. It is not in the hands of human beings to establish authority
in  religion. All  authority  resides   in God. Our   duty is   to  determine what God has
authorized by the teaching of his word. Authority is not established by human wisdom
and ingenuity. God has spoken.

     Mankind has been required to act by divine authority during each period of human
history. This was true during patriarchy, Judaism, and the age of the gospel. During
patriarchy God gave Noah a pattern for building the ark. (Genesis 6:14-16) God
told Noah the kind of wood to use in making the ark. He also told him the dimensions
of the ark. Notice Moses' language in describing God's instructions to Noah, "And
this is how you shall make it..." (verse 15) The phrase implies that there was a
pattern! Noah understood that God's directions constituted a pattern because Moses
told us, "Thus Noah did; according to all that God had commanded him; so he did."
(Gen. 6:22; 7:5, 16; NASB-77) God gave Noah a pattern and Noah built according
to the instructions that Yahweh gave. Noah built the ark by divine authority.

     The Israelites were to respect the authority of God during Judaism. God spoke
to them through Moses and the prophets. They were not to add to nor take from any
thing that God has prescribed. God's will was to remain intact. Moses said to the
people of Israel, "You shall not add to the word which I am commanding you, nor
take away from it, that you may keep the commandments of Yahweh you God which
I command you." (Deut. 4:2) He also said, "Whatever I command you, you shall be
careful to do; you shall not add to nor take away from it." (Deut. 12:32) The fact
that Yahweh through Moses told them not to "add to nor take away" from his word
clearly shows that there was a pattern, and  the  pattern   was  not  to be altered!
Yahweh put Nadab and Abihu to death because they offered "unauthorized" fire.
(Lev. 10:1-3) They failed to respect God's pattern. (Lev. 6:12-13; 16:12)

     The same is true during the age of the gospel. The gospel is not to be changed
in any way. (Gal. 1:6-9) We are not to go beyond what has been written. ( 1 Cor.
4:6) We are to remain within the teaching of Christ. (2 Jno. 9-11) When a person
speaks, he is to speak as the very words of God. (1 Pet. 4:11) When he does so,
he "retains the standard of sound words." (2 Tim. 1:13; NASB) The ESV says,
"follow the pattern of sound words." The ASV says, "Hold the pattern of sound
words." The preceding information shows that we must be certain that we carefully
examine  the  sacred  scriptures   in   order to  know  what God has and has not
authorized. Therefore we ask, "How do we determine what God has authorized?"


    
     The issue of whether or not physical  circumcision   was binding   in this age
was one of the burning issues during the days of the apostles. "And certain ones
of the sect of the Pharisees who had believed, stood up saying, 'It is necessary to
circumcise them, and to direct them to observe the Law of Moses.' " (Acts 15:1,5)
The apostles and elders came to the forefront and debated this issue with the
Judaizers. The issue was not decided on the basis of human emotions, tradition,
family religion, or academic credentials. The apostles appealed to the authority
of God.

     Peter stood up and said, "Brothers, you know that in the early days God made
a choice among you, that by my mouth the Gentiles should hear the word of the
gospel and believe." (Acts 15:7) He used himself as an example approved by God,
of one who preached to the Gentiles. But, he did not preach that the Gentiles had
to be circumcised and keep the Law of Moses. So, by an approved account of
action we learn that circumcision was not commanded of the Gentiles.

     Peter also makes the following direct statement, "And God, who knows the
heart, bore witness to them, giving them the Holy Spirit, just as he also did to us;
and he made no distinction between us and them, cleansing their hearts by faith."
(Acts 15:8-9) Friends, please notice, that "God knows the heart...bore them
witness...giving them the Holy Spirit...made no distinction...cleansing their hearts
by faith." And he did all that without commanding the Gentiles to be circumcised.
So, by a direct statement we learn that circumcision was not commanded of the
Gentiles.

    
     After Peter appealed to an approved account of action and a direct statement,
he concluded in this way, "Now therefore, why do you put God to the test by
placing upon the neck of the disciples a yoke which neither our fathers nor we
have been able to bear?" (Acts 15:10)  Peter implies that since God has not
indicated that the Gentiles must be circumcised and keep the Law of Moses by
an  approved  account  of  action   nor  by  a  direct  statement, then physical
circumcision is not a part of the gospel! His conclusion is, "But we believe that we
will be saved through the grace of the Lord Jesus, just as they will." (Acts 15:11)

   
     The same means by which the issue of physical circumcision was discussed
and settled is the means by which one determines the authority for any religious
issue at any time, any place, and before any group. In short, God authorizes by
means of approved  accounts of action, direct statements, and implication. This
is illustrated throughout the New Testament.
                                                                                                           R. Daly
Copyright 2011
 


     

    

Authority In Religion (No.2)

                                       
                                           Kinds Of Authority

     The word of the living God teaches that there are various kinds of authority.
First, there is inherent authority. Inherent authority is the kind that exists or
resides in a person because of his status or position. God is sovereign and all
authority  inheres  in  him. God  is  all  in  all  and  has  the  privilege to give
orders, to enforce obedience, and to judge all humanity. Paul said there is "one
God and Father of all , who is over all, and through all, and in all." (Eph. 4:6;
ASV) He also said, "For from him and through him and to him are all things.
To him be glory forever. Amen. (Rom. 11:36; ESV) Jesus said the Father
has set things "by his own authority." (Acts 1:7)  John, the apostle, wrote,
"all the angels stood around the throne, and the elders and the four living
creatures, and they fell before the throne on their faces, and worshiped God
saying, 'Amen: blessing, and glory, and wisdom, and thanksgiving, and honor,
and   power,  and   might,  be  to  our  God  for  ever  and  ever . Amen.' " 
(Rev. 7:11-12)

     God declares himself to be "Alpha and Omega, the beginning and the
end." (Rev. 21:6)  Alpha  is  the  first  letter of  the  Greek  alphabet  and
Omega is the  last letter. The phrase "Alpha and Omega" is described as
beginning and end; first and last. It figuratively indicates God's absolute
privileges,  power,  and   authority!   He   exercises   authority  over  the
commencement  and  consummation  of  human  history and  all  creation.
This right inheres in God.

     Second, there is delegated authority. Delegated authority is that which
is assigned or given to another. One who has delegated authority, acts or
speaks in behalf of  the one who entrusted him with the authority. Jesus
said, "The Son can do nothing of his own accord." (John 5:19) He also
said, "I can do nothing of myself...because I do not seek my own will,
but the will of the one who sent me." (John 5:30) He acknowledged that
he did not speak on his "own authority, but of the Father" who sent him.
(John 12:49)  He told his apostles that, "All authority has been given to
me in heaven and on earth." (Mat. 28:18) God the Father placed Jesus
at his right hand, and in doing so he exalted him "far above all rule, and
authority, and power, and dominion." (Eph. 1:20-21) God has placed
all things "under his feet and gave him to be head over all things to the
assembly." (Eph. 1:22-23) God has given Jesus supremacy in all things.
(Colossians 1:18) Jesus exercises delegated authority with respect to his
work of redemption.

     The Holy Spirit also exercises delegated authority. Jesus spoke of
the Spirit's work in the apostles in this way, "But when he, the Spirit of
truth comes, he will guide you into all the truth, for he will not speak
on his own authority, but he will speak whatever he hears, and he
will declare to you the things that are to come." (John 16:13) Jesus said
the Father would "send" the Holy Spirit to help the apostles in the
teaching of the truth. (John 14:26) The apostles of Christ also exercised
delegated authority. When Jesus chose them "he gave them authority
over unclean spirits..." (Mat. 10:1) They were ambassadors on behalf
of Christ. (2 Cor. 5:20)

     Third, there is limited authority. When I speak of limited authority,
I am referring to the right or power to act within prescribed boundaries,
or within the purview of  work that has been assigned. For instance, as
stated earlier, Jesus said all authority has been given to him in heaven
and on earth. (Mat. 28:18) It is understood that the Father gave him the
authority. But when we study other pertinent texts, we learn that "all
authority" does not mean that the Father is under the authority of the
Son. Paul said, "For, he put all things in subjection under his feet. But
when he says all things are put in subjection, it is evident that he is
excepted who subjected all things to him." (1 Cor. 15:27)  So, Jesus
has "all authority" to function in his role as Son, as Messiah, as the
Redeemer of mankind, as the great high priest, etc.. Elders have
limited "authority," in that they have the right to lead the congregation
in any direction   that   truth   takes   them,   and   they   may  go no
further. (Acts 20:28-32; 1 Pet. 5:1-3)
                                                                                        RD

Copyright 2011

    

Authority In Religion (No. 1)

                                                   


                                  What Is Authority?

     Authority is important in both the physical and spiritual aspects of life.
It is especially important in the realm of religion. In the absence of authority
anarchy will reign. There will be lawlessness and disorder. This was true
at one point in the history of ancient Israel. "In those days there was no
king in Israel: every man did that which was right in his own eyes." (Judges
17:6; 21:25) Those who desire to please the Lord, never want to "do
what is right in their own eyes." They want to know, believe, and do the
will  of  the  Lord, and  in doing so, they must act by his authority. I want
to re-emphasize some of the sacred principles pertaining to authority in
this series of articles. Each generation must be taught all the truth all over
again or apostasy will be the inevitable result. (Judges 2:6-15)

     The English word authority means, "the power or right to give commands,
enforce obedience, take action, or make final decisions; jurisdiction."
(Webster's New World Dictionary, page 94) Therefore, the basic concept 
involves having the power or right to act.

     The idea of authority is also taught in the sacred scriptures. We read in
the Old Testament that Joseph told Pharaoh to "appoint overseers" over the
land of Egypt, who during the seven years of plenty, would "store up grain
under the authority of Pharaoh." (Gen. 41:35; ESV, NIV-2011, NASB)
The ASV chooses to be literal and says, "under the hand of Pharaoh." The
Hebrew word translated "authority" or "hand" is yad and it has a wide range
of meanings. In the Genesis text it means authority, jurisdiction, or command.
There are various ways the Hebrew text connotes the concept of authority.
It may as in this case use a word, or an entire phrase may suffice. In Isaiah
22:21 Yahweh says, Shebna's "authority" (ESV) would be committed to
Eliakim the son of Hilkiah , and on his shoulder would be placed "the key of
the house of David." The ASV uses the word "government" instead of authority.
The Hebrew word translated "authority" or "government" is memshalah. It
refers to dominion, government, rule, and by extension, authority.

     The New Testament also contains the concept of authority. Jesus taught as
one having authority. (Mat. 21:29) The chief priests and elders of the people
questioned the authority of Jesus. (Mat. 21:23-27) A centurion told Jesus
that he was a man "set under authority." (Luke 7:8) Jesus said that all authority
had been given to him. (Mat. 28:18) The Greek word translated authority in
all these instances is exousia. It means power, right, authority. Exousia can
connote a state of control over something, freedom of choice (Jno. 10:18);
potential or resource to command, control, or govern, capability, might, power
(Mat. 9:8); the right to control or command, authority, absolute power, warrant
(Mark 6:7); power exercised by rulers or others in high position by virtue of their
office, ruling power, official power (Luke 20:20); bearer of ruling authority...
officials, government (Rom. 13:1,2,3) ; and the sphere in which power is
exercised, domain (Col. 1:13). (cf. A Greek-English Lexicon Of The New
Testament And Other Early Christian Literature, Third Edition, BDAG,
pages 352-353)

     The idea of authority is also conveyed by the use of phrases in the New
Testament. Paul said that God "seated him (Christ) at his right hand in the
heavenly regions, far above all rule, and authority, and power, and dominion."
God "put all things in subjection under his feet, and gave him to be head
over all  things..."  (Eph. 1:20-22)  Paul  is  writing  about  the  supreme
authority  that  has been granted to our blessed Lord Jesus. Paul  told  the
brothers and sisters in Colossae, "And whatever you do, in word or in deed,
do all in the name of the Lord Jesus, giving thanks to God the Father through
him." (Colossians 3:17) When a person does everything "in the name of the
Lord Jesus, he does it by the authority of the Lord Jesus. He acts by divine
warrant or right! Christians are followers of Christ, and as such they come
under the authority of the Lord. Everything the believer does or says ought to
be in harmony with the lordship of Jesus. Therefore, the entire life of the
believer is placed under obedience to the Lord Jesus Christ.
                                                                                                         RD
 Copyright 2011