The churches of Christ (non-institutional)
Encyclopedia
The label "non-institutional" refers to a distinct fellowship within the churches of Christ who do not agree with the support of para-church organizations (colleges, orphans' homes, etc.) by local congregations. They contend that the New Testament
includes no authority for churches' support of such institutions. Instead they feel that it is a responsibility and duty of the individual to assist those in need. These local churches became separated from "mainline" (pro-institutional) churches of Christ because of these viewpoints, developing into a distinct segment of congregations by the 1960s.
This fellowship is estimated at about 120,000 members, accounting for around 9% of the members of Churches of Christ in the United States
and for about 15% of congregations. The degree to which members of a congregation associate and interact with members of other Churches of Christ varies greatly by area, from none at all to a considerable degree. Its preachers are trained in a variety of ways; while some study at Florida College
— whose faculty and student body are largely non-institutional, though it has no formal ties to any church — most are mentored by a more experienced preacher or even self-trained, since there are no formal degree requirements in order to preach.
These congregations generally accept the description "non-institutional", although it will not be officially designated as such on signs, letterhead, or other distinctive "official" documents; they reject the epithet "anti" with which they were labeled by some in Churches of Christ in the 1950s and 1960s, and likewise the similar term, "non-cooperation movement". They consider themselves to be part of the original church that Christ started. A moderately successful movement in the 19th century Restoration Movement
increased the number of U.S. members.
Many outside of these churches sometimes conflate them with other Churches of Christ which serve the Lord's Supper
using a single cup and/or which refrain from having divided, age-distinct Bible classes ("Sunday School
"). While the one-cup/non-class churches are almost always non-institutional, they separated from the rest long before the division over institutions; likewise, there is little association between members of the two groups, perhaps less than between the institutional and non-institutional branches.
and Firm Foundation
were the oldest and most influential. Among colleges, the largest were Abilene Christian College
, Pepperdine
, Freed-Hardeman College
, David Lipscomb College
, and Harding College
.
Prior to World War II
, the practice of local church support for outside institutions (mostly colleges) was uncommon in churches of Christ, but not unheard of. Such arrangements tended to be kept quiet, and the Bible colleges loosely associated with churches of Christ always denied they lobbied churches for money. These denials were not always true, but they helped to defuse dissension over the issue, as most objectors were loath to interfere with church autonomy.
, who throughout the decade engaged in a running debate with various people on the issue. He had begun advancing his theories in a speech at the 1931 Abilene Christian College Lectures. In 1933, he had written a series of articles in the Gospel Advocate arguing that churches should support educational institutions and charities from their treasuries. He continued this line of argumentation throughout the decade.
Finally, Brewer's unscripted remarks in support of church funding for colleges at the 1938 Abilene Christian College lectures provoked great controversy. Several writers, such as Foy E. Wallace, Jr.
, and W. W. Otey, wrote and spoke in opposition to Brewer; Otey's 1938 article in Firm Foundation included statements from leaders of colleges that they "regretted" Brewer's statements. Publicly, Brewer's position received little support; privately, however, prominent men such as B. C. Goodpasture, N. B. Hardeman
, and Robert M. Alexander agreed with the proposition, though most were noncommital when asked specifically about their position. World War II largely suspended the debate, as the question of pacifism
took center stage in "brotherhood papers." However, division had not been prevented, only postponed.
First, many of the previous generation of perceived leaders (such as Daniel Sommer
, J. D. Tant, Joe Warlick, and F. B. Srygley) had died, leaving others with different beliefs and dispositions to take their place. The most notable of these was Goodpasture, who had ascended to be editor
of the Gospel Advocate in 1939; he is generally regarded as the most influential figure among Churches of Christ at this time.
Also, the Depression
and war had led to lower enrollment at many Bible colleges; this in turn caused many of the colleges to postpone expansion and even maintenance. However, the G.I. Bill brought with it an influx of enrollment at these colleges. Bible colleges thus found themselves in need of immediate funds to renovate and expand to meet a swelling demand.
Finally, evangelism in Europe
became possible after the war. However, the expense involved was considerable. As a result, some congregations and individuals began experimenting with various methods of congregational cooperation. The most notable of these was the "sponsoring church" arrangement, where one congregation oversees a project using resources pooled from other congregations. The best-known of these efforts was the Herald of Truth, a nationwide radio program begun by the Highland Church of Christ in Abilene, Texas, in 1952.
The pro-institutional camp learned from the experience of the 1930s and the tepid support for sending money to colleges from the church treasury. They tried a different tactic, tying church support of colleges with church support of other institutions, namely orphans' homes. As Hardeman wrote in 1947, "I have always believed that a church has the right to contribute to a school or an orphanage if it so desired... The same principle that permits one must also permit the other. They must stand or fall together."
The addition of the emotional element of "starving orphans" proved successful at persuading many who had been on the fence to the institutional side during the 1950s. However, it also led to rancor; what had previously been a largely civil debate erupted into name-calling and bitter dissension. Those who objected to churches funding private institutions were often referred to as "orphan haters", "Pharisees
," and the like; for their part, non-institutionals such as Wallace returned (and at times initiated) the rhetorical fire. Well-known preachers with ties to the colleges became increasingly assertive in condemning anyone who disagreed. Accusations of coercion and intimidation swirled around the colleges. Those with outside businesses, particularly on the non-institutional side, often found themselves facing boycotts organized by those opposing their position.
The leading voices of the institutional movement were men such as Brewer, Hardeman, Alexander, and Goodpasture. The non-institutional side of the debate was led by men such as Wallace, Roy Cogdill, and Fanning Yater Tant. From the beginning, the non-institutional side found itself outmaneuvered by the institutionals, who held the reins of power at all the large Bible colleges and the most popular of publications. It was not aided by infighting between the various proponents, climaxing in the 1951 split of the Fourth and Groesbeck Church of Christ in Lufkin, Texas
, leading to two congregations, one with Cogdill as preacher, the other with Wallace's brother Cled preaching. Foy Wallace, the most polarizing figure in the debate, thereafter ceased arguing for a non-institutional position; indeed, by the mid-1960s, he associated himself exclusively with institutional churches.
Late 1954 provided two factors key to the developing split. First, in October, G. H. P. Showalter, the editor of Firm Foundation, died and was replaced by Reuel Lemmons. The paper had in previous years stood opposed to the colleges on many matters and had positioned itself under Showalter as a place for balanced debate. Under Lemmons, however, the paper took an increasingly pro-institutional position.
The second, and more important, event occurred in the Gospel Advocate in December of that year. Goodpasture called for a "yellow tag of quarantine" to be imposed upon any who espoused the non-institutional position. Historian Ed Harrell contrasted Goodpasture with the "fighting style" of Foy Wallace thus: "Foy Wallace scorched heretics
; Goodpasture warned them they would lose their position within the brotherhood." His political style led him "to cut his losses and to consolidate his assets," in the words of historian Richard Hughes. As part of this effort, non-institutionals were to be ejected from existing congregations, preachers who took this position were to be fired and any meetings they were to hold at institutional churches were to be cancelled, and congregations that resisted were blackballed. The thrust of the institutional movement turned from persuasion to isolation of its opponents.
Across the next decade, bitter division erupted in Churches of Christ throughout the nation. Debates were held over the issues, though usually positions had already hardened beyond persuasion. Preachers who were suspected of taking heretical positions were ordered to publicly refute said position as a condition of employment; indeed, the Gospel Advocate became a forum for some better-known preachers to recant publicly previous positions opposing institutionalism. Some churches found themselves pressured into making token donations to institutions in order to avoid being called "anti's." Fistfights were not unheard of. Members espousing a minority position in a congregation found themselves ousted, and lawsuits over building ownership followed from some of these divisions. These exiles then often banded together to form new congregations; many rural communities today are home to two small Churches of Christ as the legacy of this division.
By the end of the 1960s, the isolation of non-institutionals from the mainline churches was concluded. Contact between churches and individuals on both sides of the divide was mostly ended, and those in both branches continued on practicing the beliefs which they had come to see as the only correct ones.
Most within non-institutional churches refer to themselves as "conservative" Churches of Christ and the mainline churches as "liberal," which leads to some confusion as the mainline churches use these terms to refer to two separate strands within their churches. Many in the non-institutional groups are unaware of any differences in the institutional groups, considering them all to be "liberal." Meanwhile, many in the institutional groups are unaware of the reason for, or even the existence of, the non-institutional groups.
, well into his 80s at the time, had for decades held a divergent view among non-institutional Churches of Christ regarding marriage, divorce, and remarriage. The typical view in that fellowship is that divorces for any reason save adultery on the part of one's mate are immoral, and any subsequent remarriage after such a divorce is likewise sinful. Hailey believed that those who were not Christians were not subject to Biblical commands regarding divorce; thus, whatever marriage they were in at the time of conversion, regardless of prior divorces, was the one that God recognized.
While his belief was known to those close to him, Hailey claimed he had only publicly taught his view twice; he had received sporadic criticism from various preachers over the years, but no substantial dispute had arisen. In March 1988, however, Hailey presented his views to a small church in Belen, New Mexico
, at their request; Ron Halbrook, a preacher associated with the magazine
Guardian of Truth
and former student of Hailey, was invited to present an opposing viewpoint. The speeches were taped and circulated, and by the end of the year, Guardian of Truth printed Halbrook's account. Various "brotherhood papers" picked up on the debate and declared their position, usually opposed.
Hailey, after perceiving personal attacks, wrote and published a booklet titled "The Divorced and Remarried Who Would Come to God." It was agreed with by some and disputed by others in writing and preaching. One of the more balanced, and sometimes quite personal, replies to Hailey's booklet was written by Refugio, Texas
preacher and former Hailey student, Royce P. Bell, and published in the June 1994 (Vol. XX, No. 10) issue of Gospel Anchor magazine.
A side debate over fellowship with those holding such a position also came to the forefront, triggered by David Edwin Harrell writing in Christianity Magazine
that such a doctrine was not grounds for disassociation. The original issue spawned debate over perhaps a dozen related, yet separate, issues, continuing beyond Hailey's death in 2000. The debate focused largely around two general camps, one associated with the Guardian of Truth (now renamed Truth Magazine) and the other loosely centered around Florida College and now-defunct Christianity Magazine.
In the most recent of these controversies, some associated with Truth Magazine itself have come under criticism for advocating so-called "mental divorce" (whether someone who was legally divorced for reasons other than adultery can later "put away" their now-remarried former mate). The controversy struggles with defining Biblical "putting away" in the context of American law and protocol. In the course of this debate, Truths editor, Mike Willis, wrote an opinion piece expressing his view that divorce (though not remarriage) is permissible for a number of reasons other than infidelity; further controversy has ensued.
By 2005 there were between 2,200 and 2,300 non-institutional Churches of Christ in all 50 states. Of these congregations approximately 13.5% were in Texas followed by Kentucky and Alabama with 9% and Florida with 7.5%. Although exact attendance figures for non-institutional Churches of Christ are impossible to determine, most reliable estimates would place the attendance of these churches at between 130,000 and 145,000.
New Testament
The New Testament is the second major division of the Christian biblical canon, the first such division being the much longer Old Testament....
includes no authority for churches' support of such institutions. Instead they feel that it is a responsibility and duty of the individual to assist those in need. These local churches became separated from "mainline" (pro-institutional) churches of Christ because of these viewpoints, developing into a distinct segment of congregations by the 1960s.
This fellowship is estimated at about 120,000 members, accounting for around 9% of the members of Churches of Christ in the United States
United States
The United States of America is a federal constitutional republic comprising fifty states and a federal district...
and for about 15% of congregations. The degree to which members of a congregation associate and interact with members of other Churches of Christ varies greatly by area, from none at all to a considerable degree. Its preachers are trained in a variety of ways; while some study at Florida College
Florida College
Florida College is a small, regionally accredited, coeducational Christian college located in the City of Temple Terrace, Florida, eight miles northeast of the City of Tampa, Florida...
— whose faculty and student body are largely non-institutional, though it has no formal ties to any church — most are mentored by a more experienced preacher or even self-trained, since there are no formal degree requirements in order to preach.
These congregations generally accept the description "non-institutional", although it will not be officially designated as such on signs, letterhead, or other distinctive "official" documents; they reject the epithet "anti" with which they were labeled by some in Churches of Christ in the 1950s and 1960s, and likewise the similar term, "non-cooperation movement". They consider themselves to be part of the original church that Christ started. A moderately successful movement in the 19th century Restoration Movement
Restoration Movement
The Restoration Movement is a Christian movement that began on the American frontier during the Second Great Awakening of the early 19th century...
increased the number of U.S. members.
Many outside of these churches sometimes conflate them with other Churches of Christ which serve the Lord's Supper
Eucharist
The Eucharist , also called Holy Communion, the Sacrament of the Altar, the Blessed Sacrament, the Lord's Supper, and other names, is a Christian sacrament or ordinance...
using a single cup and/or which refrain from having divided, age-distinct Bible classes ("Sunday School
Sunday school
Sunday school is the generic name for many different types of religious education pursued on Sundays by various denominations.-England:The first Sunday school may have been opened in 1751 in St. Mary's Church, Nottingham. Another early start was made by Hannah Ball, a native of High Wycombe in...
"). While the one-cup/non-class churches are almost always non-institutional, they separated from the rest long before the division over institutions; likewise, there is little association between members of the two groups, perhaps less than between the institutional and non-institutional branches.
Common beliefs
Note that because churches of Christ are autonomous with no central governing body, doctrine may vary between congregations. In general, these churches subscribe to the more conservative positions associated with churches of Christ in matters of authority, organization, and worship. Most congregations in this number can be differentiated from mainline churches by their strict adherence to the principle of church autonomy and by a differentiation of the role of the individual Christian and the church. These principles led to objections toward practices that became widespread in churches of Christ during the mid-twentieth century, namely:- Objection to support from the church treasury for institutions such as Bible colleges or orphans' homes. Those within non-institutional churches note a distinction between the work assigned the individual Christian and that assigned to the local church collectively (citing passages such as ). While individuals are charged to "do good to all men," , this position notes that churches are only explicitly assigned a set number of duties (usually defined as evangelism, edification, and benevolence). They thus reject a church collectively giving its funds to an outside institution or setting up another under its control to do the work they see as assigned to the individual. For example, while they would refuse to give to an orphans' home or soup kitchen from the treasury, non-institutional churches would encourage members to help such causes individually.
- Objection to churches pooling their resources to perform a work under the oversight of a single congregation or outside institution. Proponents of this position say that such cooperation was unheard of in the first century times and violates the autonomy of the local church. While noting that benevolence was at times sent from one church to another, they argue that this was always from a single church to a single church for the benefit of members of the latter and that no other arrangement for transfer of funds between churches is spoken of in the New Testament. Thus, while they would not give to a missionary society or undertake a "sponsoring church" arrangement, a non-institutional church would send money to an individual preacher, pointing toward the New Testament examples of this .
- Objection to church relief for non-Christians (defined by some members as those outside the church of Christ, with this term referring to the collection of all Christians, with membership in such determined by the addition thereto by God, according to Acts 2:47), especially as an evangelism tool. Proponents of this position point out that every New Testament example of support of needy individuals by churches was of a Christian. Thus, while encouraging individual members to seek out and personally help those in need, they hold such benevolence from the church is limited to only those it recognizes as faithful and needy Christians, per the New Testament examples. They reject "the liberality of your contribution unto them and unto all" as an example, claiming that "all" means "all saints" rather than "all men".
- Objection to a church kitchen or "fellowship hallFellowship hallA fellowship hall is a large room in a church building where certain activities in the church building are done, such as certain dinners, breakfasts, meetings, workshops, etc...
," as well as other forms of church-sponsored social activity. Again making the distinction between the work of the church and that of individuals, those within non-institutional churches hold that social activity was an individual practice. Thus, using church funds to build a kitchen and eating facility is considered unscriptural, while members are encouraged to spend time together in eating and other activities at their own expense. In addition, they point to the language of as forbidding the eating of a common meal as a work of the church.
History
One of the difficulties in chronicling the history of a group of autonomous churches is that there is little truly common history to document. With no formal ties between congregations, most activity is either the action of an individual congregation (and thus local in scope) or the activity of individuals separate from churches (and thus technically not an act of the churches themselves). Generally, the only things that have had widespread impact are issues that bring about debate and division. With that in mind, there are two major controversies that non-institutional churches have faced in the past century: institutionalism and debate over marriage, divorce, and remarriage.Division over institutionalism
The lack of denominational infrastructure leaves a vacuum for intercongregational discourse among Churches of Christ, one that often has been filled by publications and extra-church institutions such as colleges. These organizations, though overseen and run by members of Churches of Christ, were usually considered the work of individual Christians separate from the churches themselves. Among "brotherhood papers" in the mid-twentieth century, the Gospel AdvocateGospel Advocate
The Gospel Advocate is a religious magazine published monthly in Nashville, Tennessee for members of the Churches of Christ. The Advocate has enjoyed uninterrupted publication since 1866....
and Firm Foundation
Firm Foundation
The Firm Foundation was a religious magazine published monthly in Houston, Texas for members of the Churches of Christ. It was established in 1884 by Austin McGary...
were the oldest and most influential. Among colleges, the largest were Abilene Christian College
Abilene Christian University
Abilene Christian University is a private university located in Abilene, Texas, affiliated with Churches of Christ. ACU was founded in 1906, as Childers Classical Institute...
, Pepperdine
Pepperdine University
Pepperdine University is an independent, private, medium-sized university affiliated with the Churches of Christ. The university's campus overlooking the Pacific Ocean in unincorporated Los Angeles County, California, United States, near Malibu, is the location for Seaver College, the School of...
, Freed-Hardeman College
Freed-Hardeman University
Freed-Hardeman University is a primarily undergraduate university in Henderson, Tennessee. The university is located within a short distance of the town's central area. The university traces its heritage to the members of the Churches of Christ who helped build it...
, David Lipscomb College
Lipscomb University
Lipscomb University is a private, coeducational, liberal arts university in Nashville, Tennessee, United States. It is affiliated with the Churches of Christ. The campus is located in the Green Hills neighborhood of Nashville between Belmont Boulevard to the west and Granny White Pike on the east...
, and Harding College
Harding University
Harding University is located in Searcy, Arkansas, in the United States, about north-east of Little Rock. It is a private liberal arts Christian university associated with the Churches of Christ. The university takes its name from James A...
.
Prior to World War II
World War II
World War II, or the Second World War , was a global conflict lasting from 1939 to 1945, involving most of the world's nations—including all of the great powers—eventually forming two opposing military alliances: the Allies and the Axis...
, the practice of local church support for outside institutions (mostly colleges) was uncommon in churches of Christ, but not unheard of. Such arrangements tended to be kept quiet, and the Bible colleges loosely associated with churches of Christ always denied they lobbied churches for money. These denials were not always true, but they helped to defuse dissension over the issue, as most objectors were loath to interfere with church autonomy.
First rumblings
In the 1930s, however, some men began actively promoting church funding of Bible colleges. The most prominent of these was G. C. BrewerG. C. Brewer
Grover Cleveland Brewer was among the most famous 20th-century leaders in the Churches of Christ. He was said to be "among the giants of the brotherhood" . "G. C." Brewer was named for U.S. President Grover Cleveland, "G. C." Brewer is generally known by his initials. G. C...
, who throughout the decade engaged in a running debate with various people on the issue. He had begun advancing his theories in a speech at the 1931 Abilene Christian College Lectures. In 1933, he had written a series of articles in the Gospel Advocate arguing that churches should support educational institutions and charities from their treasuries. He continued this line of argumentation throughout the decade.
Finally, Brewer's unscripted remarks in support of church funding for colleges at the 1938 Abilene Christian College lectures provoked great controversy. Several writers, such as Foy E. Wallace, Jr.
Foy E. Wallace
Foy Esco Wallace was an influential figure among American Churches of Christ in the early to middle 20th century. Through his writing and speaking, Wallace gathered a considerable following among this autonomous group of churches; his combination of the skilled use of logic combined with charisma...
, and W. W. Otey, wrote and spoke in opposition to Brewer; Otey's 1938 article in Firm Foundation included statements from leaders of colleges that they "regretted" Brewer's statements. Publicly, Brewer's position received little support; privately, however, prominent men such as B. C. Goodpasture, N. B. Hardeman
N. B. Hardeman
Nicholas Brodie Hardeman was an educator, debater and gospel preacher within the church of Christ. Hardeman, along with Arvy G. Freed, co-founded the National Teachers Normal and Business College in Henderson, Tennessee in 1907. The college would later be renamed Freed-Hardeman College in 1919...
, and Robert M. Alexander agreed with the proposition, though most were noncommital when asked specifically about their position. World War II largely suspended the debate, as the question of pacifism
Pacifism
Pacifism is the opposition to war and violence. The term "pacifism" was coined by the French peace campaignerÉmile Arnaud and adopted by other peace activists at the tenth Universal Peace Congress inGlasgow in 1901.- Definition :...
took center stage in "brotherhood papers." However, division had not been prevented, only postponed.
The aftermath of World War II
After the conclusion of World War II, several factors worked together to bring the institutional question back to the foreground.First, many of the previous generation of perceived leaders (such as Daniel Sommer
Daniel Sommer
Daniel Sommer was a key figure in the Restoration Movement and in the separation of the Churches of Christ from the Christian Church....
, J. D. Tant, Joe Warlick, and F. B. Srygley) had died, leaving others with different beliefs and dispositions to take their place. The most notable of these was Goodpasture, who had ascended to be editor
Editing
Editing is the process of selecting and preparing written, visual, audible, and film media used to convey information through the processes of correction, condensation, organization, and other modifications performed with an intention of producing a correct, consistent, accurate, and complete...
of the Gospel Advocate in 1939; he is generally regarded as the most influential figure among Churches of Christ at this time.
Also, the Depression
Great Depression
The Great Depression was a severe worldwide economic depression in the decade preceding World War II. The timing of the Great Depression varied across nations, but in most countries it started in about 1929 and lasted until the late 1930s or early 1940s...
and war had led to lower enrollment at many Bible colleges; this in turn caused many of the colleges to postpone expansion and even maintenance. However, the G.I. Bill brought with it an influx of enrollment at these colleges. Bible colleges thus found themselves in need of immediate funds to renovate and expand to meet a swelling demand.
Finally, evangelism in Europe
Europe
Europe is, by convention, one of the world's seven continents. Comprising the westernmost peninsula of Eurasia, Europe is generally 'divided' from Asia to its east by the watershed divides of the Ural and Caucasus Mountains, the Ural River, the Caspian and Black Seas, and the waterways connecting...
became possible after the war. However, the expense involved was considerable. As a result, some congregations and individuals began experimenting with various methods of congregational cooperation. The most notable of these was the "sponsoring church" arrangement, where one congregation oversees a project using resources pooled from other congregations. The best-known of these efforts was the Herald of Truth, a nationwide radio program begun by the Highland Church of Christ in Abilene, Texas, in 1952.
Controversy and division erupt
The issue of church support for institutions arose anew quickly after the war. Many of those who had been silent before now saw much to gain by raising the issue. No longer was it a mere hypothetical question, but one where a strict interpretation of congregational independence and separation of the individual and the church would, in their estimation, lead to lost opportunities.The pro-institutional camp learned from the experience of the 1930s and the tepid support for sending money to colleges from the church treasury. They tried a different tactic, tying church support of colleges with church support of other institutions, namely orphans' homes. As Hardeman wrote in 1947, "I have always believed that a church has the right to contribute to a school or an orphanage if it so desired... The same principle that permits one must also permit the other. They must stand or fall together."
The addition of the emotional element of "starving orphans" proved successful at persuading many who had been on the fence to the institutional side during the 1950s. However, it also led to rancor; what had previously been a largely civil debate erupted into name-calling and bitter dissension. Those who objected to churches funding private institutions were often referred to as "orphan haters", "Pharisees
Pharisees
The Pharisees were at various times a political party, a social movement, and a school of thought among Jews during the Second Temple period beginning under the Hasmonean dynasty in the wake of...
," and the like; for their part, non-institutionals such as Wallace returned (and at times initiated) the rhetorical fire. Well-known preachers with ties to the colleges became increasingly assertive in condemning anyone who disagreed. Accusations of coercion and intimidation swirled around the colleges. Those with outside businesses, particularly on the non-institutional side, often found themselves facing boycotts organized by those opposing their position.
The leading voices of the institutional movement were men such as Brewer, Hardeman, Alexander, and Goodpasture. The non-institutional side of the debate was led by men such as Wallace, Roy Cogdill, and Fanning Yater Tant. From the beginning, the non-institutional side found itself outmaneuvered by the institutionals, who held the reins of power at all the large Bible colleges and the most popular of publications. It was not aided by infighting between the various proponents, climaxing in the 1951 split of the Fourth and Groesbeck Church of Christ in Lufkin, Texas
Lufkin, Texas
Lufkin is a city in Angelina County, Texas, United States. Founded in 1882, the population was 35,067 in 2010. It is the county seat of Angelina County, and is situated in Deep East Texas.-History:...
, leading to two congregations, one with Cogdill as preacher, the other with Wallace's brother Cled preaching. Foy Wallace, the most polarizing figure in the debate, thereafter ceased arguing for a non-institutional position; indeed, by the mid-1960s, he associated himself exclusively with institutional churches.
Late 1954 provided two factors key to the developing split. First, in October, G. H. P. Showalter, the editor of Firm Foundation, died and was replaced by Reuel Lemmons. The paper had in previous years stood opposed to the colleges on many matters and had positioned itself under Showalter as a place for balanced debate. Under Lemmons, however, the paper took an increasingly pro-institutional position.
The second, and more important, event occurred in the Gospel Advocate in December of that year. Goodpasture called for a "yellow tag of quarantine" to be imposed upon any who espoused the non-institutional position. Historian Ed Harrell contrasted Goodpasture with the "fighting style" of Foy Wallace thus: "Foy Wallace scorched heretics
Heresy
Heresy is a controversial or novel change to a system of beliefs, especially a religion, that conflicts with established dogma. It is distinct from apostasy, which is the formal denunciation of one's religion, principles or cause, and blasphemy, which is irreverence toward religion...
; Goodpasture warned them they would lose their position within the brotherhood." His political style led him "to cut his losses and to consolidate his assets," in the words of historian Richard Hughes. As part of this effort, non-institutionals were to be ejected from existing congregations, preachers who took this position were to be fired and any meetings they were to hold at institutional churches were to be cancelled, and congregations that resisted were blackballed. The thrust of the institutional movement turned from persuasion to isolation of its opponents.
Across the next decade, bitter division erupted in Churches of Christ throughout the nation. Debates were held over the issues, though usually positions had already hardened beyond persuasion. Preachers who were suspected of taking heretical positions were ordered to publicly refute said position as a condition of employment; indeed, the Gospel Advocate became a forum for some better-known preachers to recant publicly previous positions opposing institutionalism. Some churches found themselves pressured into making token donations to institutions in order to avoid being called "anti's." Fistfights were not unheard of. Members espousing a minority position in a congregation found themselves ousted, and lawsuits over building ownership followed from some of these divisions. These exiles then often banded together to form new congregations; many rural communities today are home to two small Churches of Christ as the legacy of this division.
By the end of the 1960s, the isolation of non-institutionals from the mainline churches was concluded. Contact between churches and individuals on both sides of the divide was mostly ended, and those in both branches continued on practicing the beliefs which they had come to see as the only correct ones.
Aftermath of the division
The 1970s and 1980s were a time of rebuilding for most non-institutional churches. In most instances, they had been the ones to lose buildings, positions, and jobs as a result of the division. Unity largely reigned during this period in most non-institutional churches. The most significant discussion of this time was a mirror of a "unity in diversity" debate taking place in institutional churches; however, it gained little lasting traction in the more conservative non-institutional branch in spite of the efforts of men such as Carl Ketcherside and Edward Fudge.Most within non-institutional churches refer to themselves as "conservative" Churches of Christ and the mainline churches as "liberal," which leads to some confusion as the mainline churches use these terms to refer to two separate strands within their churches. Many in the non-institutional groups are unaware of any differences in the institutional groups, considering them all to be "liberal." Meanwhile, many in the institutional groups are unaware of the reason for, or even the existence of, the non-institutional groups.
Controversies over divorce
The late 1980s saw the beginning of the first widespread debate and division over doctrine among these churches since the institutional division itself. Noted scholar and writer Homer HaileyHomer Hailey
Homer Hailey was a preacher in the churches of Christ in the 20th century, as well as a teacher at Abilene Christian University and Florida College and the author of at least 15 religious books. He was well-known for his general biblical knowledge and especially his knowledge of the Old Testament...
, well into his 80s at the time, had for decades held a divergent view among non-institutional Churches of Christ regarding marriage, divorce, and remarriage. The typical view in that fellowship is that divorces for any reason save adultery on the part of one's mate are immoral, and any subsequent remarriage after such a divorce is likewise sinful. Hailey believed that those who were not Christians were not subject to Biblical commands regarding divorce; thus, whatever marriage they were in at the time of conversion, regardless of prior divorces, was the one that God recognized.
While his belief was known to those close to him, Hailey claimed he had only publicly taught his view twice; he had received sporadic criticism from various preachers over the years, but no substantial dispute had arisen. In March 1988, however, Hailey presented his views to a small church in Belen, New Mexico
Belen, New Mexico
Belen is a city in Valencia County, New Mexico, United States. Belen is Spanish for Bethlehem, and over time has gained the nickname "Hub City" because of the Belen Cutoff of the Atchison, Topeka and Santa Fe Railway. The Cutoff made it possible for many more trains to travel east and west across...
, at their request; Ron Halbrook, a preacher associated with the magazine
Magazine
Magazines, periodicals, glossies or serials are publications, generally published on a regular schedule, containing a variety of articles. They are generally financed by advertising, by a purchase price, by pre-paid magazine subscriptions, or all three...
Guardian of Truth
Truth Magazine
Truth Magazine is a magazine produced by certain preachers within the non-institutional Churches of Christ.Publication began in the fall of 1956 with Bryan Vinson, Jr. as editor and Leslie Diestelkamp and Gordon J. Pennock as associate editors. Cecil Willis served as editor from August 1962 until...
and former student of Hailey, was invited to present an opposing viewpoint. The speeches were taped and circulated, and by the end of the year, Guardian of Truth printed Halbrook's account. Various "brotherhood papers" picked up on the debate and declared their position, usually opposed.
Hailey, after perceiving personal attacks, wrote and published a booklet titled "The Divorced and Remarried Who Would Come to God." It was agreed with by some and disputed by others in writing and preaching. One of the more balanced, and sometimes quite personal, replies to Hailey's booklet was written by Refugio, Texas
Refugio, Texas
Refugio is a town in Refugio County, Texas, United States. The population was 2,941 at the 2000 census. It is the county seat of Refugio County. Although the town's name is derived from Spanish, a vast majority of the town's residents pronounce it re-fury-oh. The Spanish pronunciation is...
preacher and former Hailey student, Royce P. Bell, and published in the June 1994 (Vol. XX, No. 10) issue of Gospel Anchor magazine.
A side debate over fellowship with those holding such a position also came to the forefront, triggered by David Edwin Harrell writing in Christianity Magazine
Christianity Magazine (Churches of Christ)
Christianity Magazine was a magazine produced by certain preachers within the non-institutional Churches of Christ. Its editors were Dee Bowman, Paul Earnhart, Ed Harrell, Sewell Hall, and Brent Lewis. It began in 1984 and ceased publication in December 1999....
that such a doctrine was not grounds for disassociation. The original issue spawned debate over perhaps a dozen related, yet separate, issues, continuing beyond Hailey's death in 2000. The debate focused largely around two general camps, one associated with the Guardian of Truth (now renamed Truth Magazine) and the other loosely centered around Florida College and now-defunct Christianity Magazine.
In the most recent of these controversies, some associated with Truth Magazine itself have come under criticism for advocating so-called "mental divorce" (whether someone who was legally divorced for reasons other than adultery can later "put away" their now-remarried former mate). The controversy struggles with defining Biblical "putting away" in the context of American law and protocol. In the course of this debate, Truths editor, Mike Willis, wrote an opinion piece expressing his view that divorce (though not remarriage) is permissible for a number of reasons other than infidelity; further controversy has ensued.
Present day
The ultimate impact of these debates within the non-institutional Churches of Christ has yet to be determined. In keeping with the autonomous nature of these churches, many churches and members are unaware of or unconcerned about such controversies.By 2005 there were between 2,200 and 2,300 non-institutional Churches of Christ in all 50 states. Of these congregations approximately 13.5% were in Texas followed by Kentucky and Alabama with 9% and Florida with 7.5%. Although exact attendance figures for non-institutional Churches of Christ are impossible to determine, most reliable estimates would place the attendance of these churches at between 130,000 and 145,000.
External links
Note: Because of the autonomous nature of Churches of Christ, there are no "official" group-wide links. The following are the sites of individuals and single congregations.Directories
- Directory of Non-Institutional Churches - Collected by Ryan Waldron
- Directory of Non-Institutional Churches - Collected by Steve Rudd
- Directory of Non-Institutional Churches - Collected by Truth Magazine
Publications
Miscellaneous links
- Ferrell Jenkins' speech on non-institutional Churches - Delivered at Pepperdine University in 1998
- What is a Non-Institutional Church? - An interview with Ferrell Jenkins from The Christian Chronicle
- Restudying Issues Of The '50s And '60s - A Historical Perspective by Bill Hall
- CCOC Preachers Broadcast worldwide - A place to hear sermons and encore radio programs