Church Membership Quotes

When Alex left for Alaska," Franz remembers, "I prayed. I asked God to keep his finger on the shoulder of that one; I told him that boy was special. But he let Alex die. So on December 26, when I learned what happened, I renounced the Lord. I withdrew my church membership and became an atheist. I decided I couldn't believe in a God who would let something that terrible happen to a boy like Alex. After I dropped off the hitchhikers," Franz continues," I turned my van around, drove back to the store, and bought a bottle of whiskey. And then I went out into the desert and drank it. I wasn't used to drinking, so it made me real sick. Hoped it'd kill me, but it didn't. Just made me real, real sick.

For a Christian to be a Christian, he must first be a sinner. Being a sinner is a prerequisite for being a church member. The Christian church is one of the few organizations in the world that requires a public acknowledgement of sin as a condition for membership.

The Church does not dispense the sacrament of baptism in order to acquire for herself an increase in membership but in order to consecrate a human being to God and to communicate to that person the divine gift of birth from God.

When Alex left for Alaska," Franz remembers, "I prayed. I asked God to keep his finger on the shoulder of that one; I told him that boy was special. But he let Alex die. So on December 26, when I learned what happened, I renounced the Lord. I withdrew my church membership and became an atheist. I decided I couldn't believe in a God who would let something that terrible happen to a boy like Alex.

Although I never found a church where I felt completely at home again, I made a new home in the world. I renewed my membership in the priesthood of all believers, who may not have as much power as we would like, but whose consolation prize is the freedome to meet God after work, well away from all centers of religious command, wherever God shows up.

My vision of the gathered church that had come to me... had been replaced by a vision of the gathered community. What I saw now was the community imperfect and irresolute but held together by the frayed and always fraying, incomplete and yet ever-holding bonds of the various sorts of affection. There had maybe never been anybody who had not been loved by somebody, who had been loved by somebody else, and so on and on... It was a community always disappointed in itself, disappointing its members, always trying to contain its divisions and gentle its meanness, always failing and yet always preserving a sort of will toward goodwill. I knew that, in the midst of all the ignorance and error, this was a membership; it was the membership of Port William and of no other place on earth. My vision gathered the community as it never has been and never will be gathered in this world of time, for the community must always be marred by members who are indifferent to it or against it, who are nonetheless its members and maybe nonetheless essential to it. And yet I saw them all as somehow perfected, beyond time, by one another's love, compassion, and forgiveness, as it is said we may be perfected by grace.

To be saved by grace is to be saved by him—not by an idea, doctrine, creed, or church membership, but by Jesus himself, who will sweep into heaven anyone who so much as gives him the nod.

It appears, then, that the two processes are going on side by side, the decline of Church membership and the decline of dogma; the evacuation of the pew and the jettisoning of cargo from the pulpit.

But as nearly every denomination in the United States faces declining membership and waning influence, Christians may need to get used to the idea of measuring significance by something other than money, fame, and power. No one ever said the fruit of the Spirit is relevance or impact or even revival. The fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control—the sort of stuff that, let’s face it, doesn’t always sell.

Individuals need life structure. A life lacking in comprehensible structure is an aimless wreck. The absence of structure breeds breakdown. Structure provides the relatively fixed points of reference we need. That is why, for many people, a job is crucial psychologically, over and above the paycheck. By making clear demands on their time and energy, it provides an element of structure around which the rest of their lives can be organized. The absolute demands imposed on a parent by an infant, the responsibility to care for an invalid, the tight discipline demanded by membership in a church or, in some countries, a political party — all these may also impose a simple structure on life.

The line between the Rebel and Union element in Georgetown was so marked that it led to divisions even in the churches. There were churches in that part of Ohio where treason was preached regularly, and where, to secure membership, hostility to the government, to the war and to the liberation of the slaves, was far more essential than a belief in the authenticity or credibility of the Bible. There were men in Georgetown who filled all the requirements for membership in these churches.

The church will not be judged by the number of baptisms or upon the size of its membership, but upon how faithful it has been to teaching the whole counsel of God.

My visit to England is a memorable event in my life, from the fact of my having there received strong, religious impressions. The contemptuous manner in which the communion had been administered to colored people in my native place; the church membership of Dr. Flint and others like him; and the buying and selling of slaves, by professed ministers of the gospel, had given me a prejudice against the Episcopal church. The whole service seemed to me a mockery and a sham. But my home in Steventon was in the home of a clergyman, who was a true disciple of Jesus. The beauty of his daily life inspired me with faith in the genuineness of Christian professions. Grace entered my heart, and I knelt at the communion table, I trust, in true humility of soul.

If we think of belonging only as membership in a club, organization, or church, we miss the point. Belonging is the risk to move beyond the world we know, to venture out on pilgrimage, to accept exile. And it is the risk of being with companions on that journey, God, a spouse, friends, children, mentors, teachers, people who came from the same place we did, people who came from entirely different places, saints and sinners of all sorts, those known to us and those unknown, our secret longings, questions, and fears.

It doesn't matter if the group is a church or a gang or a sewing circle or masculinity itself, asking members to dislike, disown, or distance themselves from another group of people as a condition of 'belonging' is always about control and power. I think we have to question the intentions of any group that insists on disdain toward other people as a membership requirement. It may be disguised as belonging, but real belonging doesn't necessitate disdain.

The United States was founded during the most secular era in American history, either before or since. In the late eighteenth century, church membership was low, and anticlerical feeling was high. It is no accident that the Constitution does not mention God. Philadelphia physician Benjamin Rush wondered, politely, whether this error might be corrected, assuming it to have been an oversight. “Perhaps an acknowledgement might be made of his goodness or of his providence in the proposed amendments,” he urged.27 No correction was made.

The phrase 'Founding Fathers' is a proper noun. It refers to a specific group: the delegates to the Constitutional Convention. There were other important players not in attendance, but these fifty-five made up the core. Among the delegates were twenty-eight Episcopalians, eight Presbyterians, seven Congregationalists, two Lutherans, two Dutch Reformed, two Methodists, two Roman Catholics, one unknown, and only three deists- Williamson, Wilson, and Franklin. This took place at a time when church membership usually entailed "sworn adherence to strict doctrinal creeds." This tally proves that 51 of 55 -a full 93 percent- of the members of the Constitutional Convention, the most influential group of men shaping the political underpinnings of our nation were Christians, not deists.

Followers must have leaders, and this means that before much can be done with the church membership something will have to be done with the church officials.

The percentage of Americans who claimed membership in a church had been fairly low across the nineteenth century, though it had slowly increased from just 16 percent in 1850 to 36 percent in 1900.

I often tell my congregation and our national television audience that church membership will not save you, denominations will not save you, ritual will not save you, and singing “Amazing Grace” at the top of your lungs will not save you. And by all means, sitting in church will not guarantee immunity from satanic attack. Salvation only comes through faith in Christ. When you confess and forsake your sins, you are cleansed by the shed blood of Jesus.

Radical egalitarianism necessarily presses us towards collectivism because a powerful state is required to suppress the differences that freedom produces. That raises the sinister and seemingly paradoxical possibility that radical individualism is the handmaiden of collectivist tyranny. This individualism, it is quite apparent in our time, attacks the authority of family, church, and private association. The family is said to be oppressive, the fount of our miseries. It is denied that the church may legitimately insist upon what it regards as moral behavior in its members. Private association are routinely denied the autonomy to define their membership for themselves. The upshot is that these institutions, which stand between the state and the individual, are progressively weakened and their functions increasingly dictated or taken over by the state. The individual becomes less of a member of powerful private institutions and more a member of an unstructured mass that is vulnerable to the collectivist coercion of the state. Thus does radical individualism prepare the way for its opposite.

The United States was founded during the most secular era in American history, either before or since. In the late eighteenth century, church membership was low, and anticlerical feeling was high. It is no accident that the Constitution does not mention God.

The season of the world before us will be like no other in the history of mankind. Satan has unleashed every evil, every scheme, every blatant, vile perversion ever known to man in any generation. Just as this is the dispensation of the fullness of times, so it is also the dispensation of the fullness of evil. We and our wives and husbands, our children, and our members must find safety. There is no safety in the world: wealth cannot provide it, enforcement agencies cannot assure it, membership in this Church alone cannot bring it. As the evil night darkens upon this generation, we must come to the temple for light and safety. In our temples we find quiet, sacred havens where the storm cannot penetrate to us. There are hosts of unseen sentinels watching over and guarding our temples. Angels attend every door. As it was in the days of Elisha, so it will be for us: “Those that be with us are more than they that be against us.” Before the Savior comes the world will darken. There will come a period of time where even the elect will lose hope if they do not come to the temples. The world will be so filled with evil that the righteous will only feel secure within these walls. The saints will come here not only to do vicarious work, but to find a haven of peace. They will long to bring their children here for safety’s sake. I believe we may well have living on the earth now or very soon the boy or babe who will be the prophet of the Church when the Savior comes. Those who will sit in the Quorum of Twelve Apostles are here. There are many in our homes and communities who will have apostolic callings. We must keep them clean, sweet and pure in an oh so wicked world. There will be greater hosts of unseen beings in the temple. Prophets of old as well as those in this dispensation will visit the temples. Those who attend will feel their strength and feel their companionship. We will not be alone in our temples. Our garments worn as instructed will clothe us in a manner as protective as temple walls. The covenants and ordinances will fill us with faith as a living fire. In a day of desolating sickness, scorched earth, barren wastes, sickening plagues, disease, destruction, and death, we as a people will rest in the shade of trees, we will drink from the cooling fountains. We will abide in places of refuge from the storm, we will mount up as on eagle’s wings, we will be lifted out of an insane and evil world. We will be as fair as the sun and clear as the moon. The Savior will come and will honor his people. Those who are spared and prepared will be a temple-loving people. They will know Him. They will cry out, “Blessed be the name of He that cometh in the name of the Lord; thou are my God and I will bless thee; thou are my God and I will exalt thee.” Our children will bow down at His feet and worship Him as the Lord of Lords, the King of Kings. They will bathe His feet with their tears and He will weep and bless them for having suffered through the greatest trials ever known to man. His bowels will be filled with compassion and His heart will swell wide as eternity and He will love them. He will bring peace that will last a thousand years and they will receive their reward to dwell with Him. Let us prepare them with faith to surmount every trial and every condition. We will do it in these holy, sacred temples. Come, come, oh come up to the temples of the Lord and abide in His presence.

I think that church membership is a huge consideration, precisely because there is no such thing as a perfect church, and in our day and age in the West, we have so many options to choose from. Churches are full of sinners, so there will always be some messiness in a church. Churches are like families that way. So when a person stays in a church for a long period of time, there is evidence that she has been able to see that everything’s not perfect, but she nevertheless said, “I’m going to stay. I’m going to try to make this work. My commitment is more important than my desire to run away.

But as nearly every denomination in the United States faces declining membership and waning influence, Christians may need to get used to the idea of measuring significance by something other than money, fame, and power. No one ever said the fruit of the Spirit is relevance or impact or even revival

Jesus: Five letters. Six hours. One cross. Three nails. We live because he does, hope because he works, and matter because he matters. To be saved by grace is to be saved by him—not by an idea, doctrine, creed, or church membership, but by Jesus himself, who will sweep into heaven anyone who so much as gives him the nod.

What the data show: the fewer social relationships a person has, the shorter his or her life expectancy, and the worse the impact of various infectious diseases. Relationships that are medically protective can take the form of marriage, contact with friends and extended family, church membership, or other group affiliations.

The righteously displeased crowds existed now in every part of the world. The total membership of the Churches of God the Utterly Indifferent was a good, round three billion. The young lions who had first taught the creed could now afford to be lambs, to contemplate such oriental mysteries as water trickling down a bell rope.

I do not go to church. I don’t go to Christian church or Jew church or any other church. I don’t go to church at all. Not ever. A perfect Sunday for me is spent drinking green tea while reading the Sunday New York Times. Yikes! Why don’t I just turn in my Al-Qaeda membership form and call it a day? As if that wasn’t bad enough, not only do I not go to church: I don’t believe in God. How can I say the Pledge of Allegiance if I don’t believe in God? How can I spend our American currency which pledges “In God We Trust?” How can I swear to tell the truth, the whole truth, so help me God? Answer: I can’t. It’s a real problem. Don’t get me wrong – I’d like to believe in God. I wish I did, especially if He was the kind of God that thought America was #1. But I don’t, which to many people is the same as not believing in America. Up until recently, I thought those people were lunatics.

Membership in the church is not country club membership. It’s not about paying your dues and getting perks.

Grace is everything Jesus. Grace lives because he does, works because he works, and matters because he matters. He placed a term limit on sin and danced a victory jig in a graveyard. To be saved by grace is to be saved by him—not by an idea, doctrine, creed, or church membership, but by Jesus himself, who will sweep into heaven anyone who so much as gives him the nod.

To receive Christ is not accomplished through church membership, nor by outer ritual of acknowledging Jesus as one’s savior but never knowing him in reality by contacting him in meditation. To know Christ signifies to close the eyes, expand the consciousness and so deepen the concentration that through the inner light of soul intuition one partakes of the same consciousness that Jesus had.

If you want to have Christ-like character, then you just develop the habits that Christ had,” one of Saddleback’s course manuals reads. “All of us are simply a bundle of habits….Our goal is to help you replace some bad habits with some good habits that will help you grow in Christ’s likeness.” Every Saddleback member is asked to sign a “maturity covenant card” promising to adhere to three habits: daily quiet time for reflection and prayer, tithing 10 percent of their income, and membership in a small group. Giving everyone new habits has become a focus of the church. “Once we do that, the responsibility for spiritual growth is no longer with me, it’s with you. We’ve given you a recipe,” Warren told me. “We don’t have to guide you, because you’re guiding yourself. These habits become a new self-identity, and, at that point, we just need to support you and get out of your way.

Probably no other meeting we hold in the Church has the high referral and future baptismal harvest that a baptismal service does. Many of the investigators who attend a baptismal service (that is, the service of someone else being baptized) will go on to their own baptisms. That is more likely to occur if this service is a spiritual, strong teaching moment in which it is clear to participants and visitors alike that this is a sacred act of faith centered on the Lord Jesus Christ, that it is an act of repentance claiming the cleansing power of Christ, that through His majesty and Atonement it brings a remission of sins as well as, with confirmation, membership in His Church.

A church may have the bones of organization and sound theology.  It may have the body of a large membership.  But, if the breath of the Holy Spirit is not on it and in it, then it is only Sardis, having a name to be alive but dead.

We also wish warmly to affirm those sisters and brothers, already in membership with orthodox churches, who - while experiencing same-sex desires and feelings - nevertheless battle with the rest of us, in repentance and faith, for a lifestyle that affirms marriage [between a man and woman] and celibacy as the two given norms for sexual expression. There is room for every kind of background and past sinful experience among members of Christ's flock as we learn the way of repentance and renewed lives, for "such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God" (1 Corinthians 6:11). This is true inclusivity.

Maybe today some people see opposition between, on the one hand, a seemingly barren, old, institutional church, cut off from the world, looking after buildings, and worried about membership and attendance, and on the other hand, new communities, filled with life, enthusiasm, risk, openness and welcome, concerned about the big issues of the world - injustice, torture, peace, disarmament, ecology, a better distribution of wealth, the liberation of women, drug addiction, AIDS, people with handicaps, etc. . . . But we know that every community, with time, risks closing in on itself and becoming an empty institution governed by laws. The new communities of today can become the closed up, barren institutions of tomorrow.

The Lord himself said that he raised up the very men who framed the Constitution of the United States and directed that membership of this Church should pray for and sustain those who represented the Constitution of this land. “[. . .] You know, and I know, that the Ten Commandments contain the will of our Heavenly Father, and I am grateful, not only for the civil laws but also for the laws God has given us. I feel bound to conform my life to the teachings of the Ten Commandments. I feel equally bound to sustain the Constitution of the United States which came from the same source as the Ten Commandments. Unless the people of this great nation can realize these things and repent, they may forfeit the liberty that they now enjoy, and the blessings that are so multiplied among us.

I have never united myself to any church because I have found difficulty in giving my assent without mental reservation to the long complicated statements of Christian doctrine which characterize their articles of belief and confessions of faith. When any church will inscribe over its altar as the sole qualification for membership the Savior's condensed statement of the substance of both law and gospel: "Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind, and love thy neighbor as thyself," that church I will join with all my heart.

But once a church reaches a certain size, it stabilizes. The building gets finished, cash flow firms up, and a core membership is in place. So the congregation makes a subtle shift from offense to defense. The focus changes from fishing for men to creating a comfortable aquarium for the saints.

We are at our best when we love the Lord and his church more than our style of life. We do not believe in our country, right or wrong. If evil has such a grip upon the institutions of government, we know that evil must be overthrown by one means or another. We are not monarchists, republicans or socialists, although our membership includes them all and more. We are pilgrims, who want to pass through a land that will support our journey to the Kingdom; and, if need be, the noblest of us will choose to occupy that land for a bit shorter time than usual rather than deny the Lord of the Kingdom.

You will live in the midst of economic, political, and spiritual instability. When you see these signs---unmistakable evidences that his coming is nigh---be not troubled, but, "stand . . . in holy places, and be not moved, until the day of the Lord come" (D&C 87:8). Holy men and holy women stand in holy places, and these holy places include our temples, our chapels, our homes, and the stakes of Zion . . . "This preparation must consist of more than just casual membership in the Church. You must learn to be guided by personal revelation and the counsel of the living prophet so you will not be deceived.

for Jesus the Spirit-filled prophet, the focus of his life and relationships was the Reign of God. That meant that he was not—as his followers have often been—church-centered. His primary concern was not to increase membership of his own movement or community. Rather, it was to transform people's hearts so as to transform their society.

Let the Christian world forget or depart from this true gospel salvation; let anything else be trusted but the cross of Christ and the Spirit of Christ; and then, though churches and preachers and prayers and sacraments are everywhere in plenty, nothing can come of them but a Christian kingdom of pagan vices, along with a mouth-professed belief in the Apostles’ Creed and the communion of saints. To this sad truth all Christendom both at home and abroad bears full witness. Who need be told that no corruption or depravity of human nature, no kind of pride, wrath, envy, malice, and self-love; no sort of hypocrisy, falseness, cursing, gossip, perjury, and cheating; no wantonness of lust in every kind of debauchery, foolish jesting, and worldly entertainment, is any less common all over Christendom, both popish and Protestant, than towns and villages. What vanity, then, to count progress in terms of numbers of new and lofty cathedrals, chapels, sanctuaries, mission stations, and multiplied new membership lists, when there is no change in this undeniable departure of men’s hearts from the living God. Yea, let the whole world be converted to Christianity of this kind, and let every citizen be a member of some Protestant or Catholic church and mouth the creed every Lord’s day; and no more would have been accomplished toward bringing the kingdom of God among men than if they had all joined this or that philosophical society or social fraternity.

There were churches in that part of Ohio where treason was preached regularly, and where, to secure membership, hostility to the government, to the war and to the liberation of the slaves, was far more essential than a belief in the authenticity or credibility of the Bible. There were men in Georgetown who filled all the requirements for membership in these churches.

Our vote for President of the United States (for those of you who are Americans) is important. We are held accountable, as we’ll discuss, for the discharge of our ruling responsibilities in this life. But our vote for President is less important than our vote to receive new members for baptism into our churches. A President is term-limited and, for that matter, so is the United States (and every other nation). The reception of members into the church, however, marks out the future kings and queens of the universe. Our church membership rolls say to the people on them, and to the outside world, “These are those we believe will inherit the universe, as joint-heirs with Christ.” That’s a matter of priority of each, not a pullback from either.

In order to fulfil its role in guarding the purity of its membership, the church must have a doctrinal standard, and that standard must be published openly, for men have a right to know by what particulars they will be judged. To require the church to exercise discipline against doctrinal error without a published confession of faith is to require it to make bricks without straw.

It is almost impossible for a building contractor to win a project on which the FLDS is also bidding, because the church membership has such a vast pool of free labor, using their own young kids to bypass minimum wage and tax laws. The companies and the contracts are privately held but are secretly consecrated to the church to support its massive legal fees and the extravagant lifestyle of the church hierarchy. Even the wages of the boys are donated to the church. Legitimate business and government entities are unwittingly helping maintain the FLDS leaders’ lavish lifestyles, supporting illegal underage marriage, and participating in the abandonment and neglect of young boys by doing business with a criminal organization that openly thumbs its nose at the laws which the rest of us live by.

On a dangerous seacoast where shipwrecks often occur, there was once a crude little life-saving station. The building was just a hut, and there was only one boat. But the few devoted members kept a constant watch over the sea, and with no thought for themselves went out day and night tirelessly searching for the lost. Some of those who were saved, and various others in the surrounding area, wanted to become associated with the station and give their time and money and effort for the support of its work. New boats were bought and new crews trained. The little life-saving station grew. Some of the members of the life-saving were unhappy that the building was so crude and poorly equipped. They felt that a more comfortable place should be provided as the first refuge of those saved from the sea. They replaced the emergency cots with beds and put better furniture in the enlarged building. Now the life-saving station became a popular gathering place for its members, and they decorated it as sort of a club. Fewer members were now interested in going to sea on life-saving missions, so they hired lifeboat crews to do this work. The life-saving motif still prevailed in this club`s decoration, and there was a liturgical lifeboat in the room where the club initiations were held. About this time a large ship was wrecked off the coast, and the hired crews brought in boatloads of cold, wet and half-drowned people. They were dirty and sick and some had black skin and some had yellow skin. The beautiful new club was in chaos. So the property committee immediately had a shower house built outside the club where victims of shipwrecks could be cleaned up before coming inside. At the next meeting, there was a split in the club membership. Most of the members wanted to stop the club`s life-saving activities as being unpleasant and a hindrance to the normal social life of the club. Some members insisted upon life-saving as their primary purpose and pointed out that they were still called a life-saving station. But they were finally voted down and told that if they wanted to save lives of all the various kinds of people who were shipwrecked in those waters, they could begin their own life-saving station down the coast. So they did just that. As the years went by, the new station experienced the same changes that had occurred in the old. It evolved into a club, and yet another `spin-off` life saving station was founded. History continued to repeat itself, and if you visit the sea coast today, you will find a number of exclusive clubs along the shore. Shipwrecks are frequent in those waters, but most of the people drown.

Saint Augustine proliferated central theological and political doctrines of the Church, following Saint Paul closely. History is the scene of the struggle between the Heavenly and Earthly Cities, but only God before the Last Judgment knows the membership rolls. Human nature is so sinful (rebellious and corrupt) that only those who have received grace, i.e., have been chosen by God to love Him, can be saved for eternal life. This theory caused a lot of trouble for the medieval church, which by and large abandoned it. It was revived much later by Martin Luther. "By the early fifth century, at a series of church councils, the Christians had hammered out a compromise theory of the Trinity -- God the Father, the Son, and the Holy Spirit (Church) -- more or less of one substance but with three personalities. Those who would not accept this compromise were branded as heretics and sooner or later persecuted by the imperial state.

Being a member of a local church is not very important to most professing Christians today. Church hopping and shopping are common in much of evangelicalism, as people are wary of committing themselves to a church. …It’s important for every Christian to be committed to a church. By doing so, we say to the church body, “If you wander from the Lord, I’m coming after you, and if I wander from the Lord, I want you to come after me.” This is the kind of care Jesus calls us to.

The people with whom you associate respect you if you live according to the teachings of the church of Jesus Christ. People expect a great deal from the members of this Church because we profess much. I have never at any time found that my membership in the Church and living according to the teachings of the gospel were deterrents. Let each of us every day live an exemplary life, that our influence may be felt for good and that others, seeing our good works, may be led to glorify God. [Ensign, Feb. 1980, 5]

We can be inspired by leaders we’ve never met and devoted to organizations with no fixed membership, such as nations, churches, corporations, and schools. Jonathan Haidt has argued that this capacity for devotion to leaders, organizations, and more abstract ideals might have evolved to facilitate cooperation in large groups, just as romantic love evolved to facilitate cooperative parenting. This capacity may depend on our ability to experience awe—to be moved by, and devoted to, things larger than ourselves and our familiar social circles. WATCHFUL

A friend of mine commented yesterday that she has experienced similar insights that I talked about that all enlightened Masters and founders of religion are actually talking about the same ocean, the same invisible life source, the same God. She also said that she worked in a Christan environment at the time that she received these insights, and when she tried to share these insights with the Christians she was accused of being "impure" and of being associated with the "Devil". Christians hold on to the idea that Jesus was the only son of God, without realizing that we are all son's and daughter's of God. By holding on to the idea that Jesus is the only son of God, they do not either to realize that all enlightened Masters are talking about the same God. Jesus did not talk about faith, he talked about trust. He talked about discovering a trust in yourself and in relationship to God. Jesus said that the kingdom of God is within you. In Christianity, the church has become the intermediate between man and God, and people who claim that they have found a direct relationship to God are accused of blasphemy. The Christan church has become a barrier between man and God, and anyone who has declared that he has found a direct relationship to God are immediately banned by the church, for example Master Eckhart and Franciskus of Assisi. I have always had a deep love for Jesus, but it is not the picture of Jesus that the Christian church presents. I was a disciple of Jesus in a former life, and was thrown to the lions in Colosseum in Rome as one of the early Christians. Jesus had many more disciples than the twelve disciples mentioned in The Bible. In this life, I resigned my automatic membership in the church as soon as I could think for myself when I was 15 years old. I was also disgusted with an organization that said that they preached love and which has murdered more people than Hitler. My experience with these rare and precious insights are that they expand our consciousness of reality. They are gradual initiations into reality. They may fade away, but we will never be the same again after receiving them. They will also come more and more, the more committment we have to our spiritual growth.

At first glance, it might appear that the consensus of the church has been against the full acceptance of people who are homosexual. We must remember, however, that until very recently it was the practice of the Western church to deny full rights of membership to people of color and to women. Past practice is not necessarily a recommendation for future faithfulness. We must continue to distinguish between the culturally conditioned practices of the church and the essential teachings of the church found in its creedal statements, which are the “rule of faith.

The Churches of the Standing Order were filled with unconverted persons, with many who had grown up in them from infancy, being introduced at that time by christening; and but a small proportion of their members made any claim to a spiritual regeneration. The intuitions of a converted soul recoil from Church associations with those whose only claim to membership in Christ's mystical body is a ceremony performed over an unconscious infant, for the renewed man seeks fellowship with those who, like himself, have exercised faith in Christ's saving merits, and he is likely to take the Scriptures for his guide in seeking his Church home.

Many a church is praying for a revival that does not really desire a revival. They think they do, for to their minds a revival means an increase of membership, an increase of income, an increase of reputation among the churches, but if they knew what a real revival meant, what a searching of hearts on the part of professed Christians would be involved, what a radical transformation of individual, domestic and social life would be brought about, and many other things that would come to pass if the Spirit of God was poured out in reality and power; if all this were known, the real cry of the church would be: “O God, keep us from having a revival.” Many

One is not required to be, or to intend to be, a disciple in order to become a Christian, and one may remain a Christian without any signs of progress toward or in discipleship. Contemporary Western churches do not require following Christ in his example, spirit, and teachings as a condition of membership—either of entering into or continuing in fellowship of a denomination or a local church. . . . So far as the visible Christian institutions of our day are concerned, discipleship clearly is optional. . . . Churches are therefore filled with “undiscipled disciples.” “Most problems in contemporary churches can be explained by the fact that members have not yet decided to follow Christ.

Claims of being persecuted are used in order to exclude and suppress other groups, to identify them with demonic forces, and to legitimize rhetorical and perhaps also literal violence against them. From the very beginning Christian claims to membership in a historically persecuted group and the formation of the myth of persecution were strategic. This myth of persecution was, paradoxically enough, a way to marginalize others. Ironically, if modern Christians are the heirs of early church traditions about martyrs, it is this myth that they have preserved. Just like Christian writers in late antiquity, we continue to use the claimed experience of persecution to justify our attacks on others and legitimize our opinions.

The process of disintegration described earlier with regard to the rites of initiation is apparent here, again, with regard to the theology of initiation and membership. In Augustine, membership was located within the threefold unity of faith, Baptism, and “Catholic peace” or Church unity. In Suárez, who refers back to Augustine but misunderstands him, it was faith, righteousness, and baptismal character. In Benedict XIV, who refers back to Suárez, it is now only baptismal character, which—it is important to stress—depends only upon “the proper form and matter” (validity). The initial, more restrained sacramental minimalism of Augustine has undergone such a “development of doctrine” as would be unrecognizable to Augustine himself.

It is ironic that none of those who took issue with Schweitzer’s theology and cursed his writings gave up fame and fortune or membership in the highest stratum of German society to live among the poorest of the poor. They prepared their critiques in the comfort of the pastor’s study or the university library, while Schweitzer nailed patches of tin on the roof of his free medical clinic at Lambarene by the banks of the Ogoove River. Theologians who sat in endowed chairs took his Christology to task, while he scraped infectious lesions off blue-black natives in the steaming misery of equatorial Africa. Albert Schweitzer deserves to be remembered as the greatest Christian of the twentieth century, yet he did not believe in literal miracles— the blood atonement, the bodily resurrection, or the second coming, just to name a few. All he did was walk away from everything the world calls good to follow Jesus.

I think that today young people come toward marriage as growing, searching men and women; and suddenly marriage and parenthood is represented as a stoppage of all that. I mean, young married people become members of a social community, and come under the authority of a political community. Once children come, even some of our more radical youth feel themselves no longer so free to protest various wrongs - because they need work and on their children's account feel more dependent on, more vulnerable to, the power of a town or city or county. They are expected to join with other consumers. They are expected to prepare the next generation for the next wars and for an expansion of the same, the very same community... I think the Church as I have experienced it during, let's say, thirty years of membership in my order, the Church is speaking less and less to the realities before us. Just one instance is the Church's failure to face and deal with the social and political difficulties of believers. And then when one moves out to another scene, as I have been doing, and meets the people of very mixed religious and ethnic backgrounds, one sees how tragically unresponsive the Church has been - because it has not heard and been moved by the ethical struggles of people on the 'outside,' yet maybe nearer to Christ's own struggle. More and more I see the need for flexibility in the Church. And I feel that one's responsibility to the Church can no longer be expressed by the priest's or parishioner's traditional compliance before powerful and sometimes corrupt 'authority.' I would like to see the resources of the Church brought to bear upon the realities that the Church alone cannot deal with - though it can shed certain light upon many troublesome issues. It is such matters I am discussing now with the families I stay with. I hope we can come upon something new, which will help us in the very real and new situations we are facing, I hope there is a spiritual breakthrough of sorts awaiting us, so that we can learn to live together in a new and stronger and less 'adjusted' way - 'adjusted' to the forces in America which plunder other countries and our own country as well.

When high expectations are communicated to members, the unchurched are attracted to these churches that have meaningful membership. One such church among the churches we have received information on is Carron Baptist Church, an African-American church in Washington, D.C. They actually require their members to agree to a church covenant that mandates the following: To read the Bible daily. To pray with and for members of your family daily. To attend all worship services unless hindered by health or circumstances beyond your control. To abstain from gossip, backbiting, murmuring, or negative talk. To respond to conflict and disagreement according to biblical precepts. To share your faith regularly; to invite people to church. To participate in Bible study/ Sunday school To be in agreement with the church’s doctrine. To be involved in at least one ministry in the church. To tithe. To abstain from alcohol and illegal drugs. To be sexually pure. The unchurched that visit Carron Baptist Church quickly discern that it is a high-expectation church. Yet they keep returning, keep joining, and the church continues to grow.

Although the US State Department has not officially designated the MB [Muslin Brotherhood] as a terrorist organization, Egypt did so in 2013; and in 2015, a British government review “concluded that membership of or links to it should be considered a possible indicator of extremism.” However, in 2003 the FBI uncovered the MB’s multifaceted plan to dominate America through immigration, intimidation, education, community centers, mosques, political legitimacy, and establishing ‘interfaith dialogue’ centers in our universities and colleges. A document confiscated by the FBI outlines a twelve-point strategy to establish an Islamic government on earth that is brought about by a flexible, long-term ‘cultural invasion’ of the West. Their own plans teach us that ‘the intrusion of Islam will erupt in multiple locations using mulciple means’. But near the top of this strategy is immigration. To be more specific, the first major point in their strategy states; ‘To expand the Muslin presence by birth rate, immigration and refusal to assimilate.’ This strategy transformed Indonesia from a Buddhist and Hindu country to the largest Muslin-dominated country in the world. As Europe has discovered, open borders for refugees may be viewed as a compassionate response to a catastrophic humanitarian crisis, but it has long-term risks and consequences.

The final symptom of herd-intoxication is a maniacal violence. Instances of crowd-delirium culminating in gratuitous destructiveness, in ferocious self-mutilation, in fratricidal savagery without purpose and against the elementary interests of all concerned, are to be met with on almost every page of the anthropologists’ textbooks and—a little less frequently, but still with dismal regularity—in the histories of even the most highly civilized peoples. Except when they wish to liquidate an unpopular minority the official representatives of state and church are chary of evoking a frenzy which they cannot be sure of controlling. No such scruples restrain the revolutionary leader, who hates the status quo and has only one wish—to create a chaos on which, when he comes to power, he may impose a new kind of order. When the revolutionary exploits men’s urge to downward self-transcendence, he exploits it to the frantic and demoniac limit. To men and women sick of being their insulated selves and weary of the responsibilities which go with membership in a purposive human group, he offers exciting opportunities for “getting away from it all” in parades and demonstrations and public meetings. The organs of the body politic are purposive groups. A crowd is the social equivalent of a cancer. The poison it secretes depersonalizes its constituent members to the point where they start to behave with a savage violence, of which, in their normal state, they would be completely

Innovation and disruption are ideas that originated in the arena of business but which have since been applied to arenas whose values and goals are remote from the values and goals of business. People aren’t disk drives. Public schools, colleges and universities, churches, museums, and many hospitals, all of which have been subjected to disruptive innovation, have revenues and expenses and infrastructures, but they aren’t industries in the same way that manufacturers of hard-disk drives or truck engines or drygoods are industries. Journalism isn’t an industry in that sense, either. Doctors have obligations to their patients, teachers to their students, pastors to their congregations, curators to the public, and journalists to their readers--obligations that lie outside the realm of earnings, and are fundamentally different from the obligations that a business executive has to employees, partners, and investors. Historically, institutions like museums, hospitals, schools, and universities have been supported by patronage, donations made by individuals or funding from church or state. The press has generally supported itself by charging subscribers and selling advertising. (Underwriting by corporations and foundations is a funding source of more recent vintage.) Charging for admission, membership, subscriptions and, for some, earning profits are similarities these institutions have with businesses. Still, that doesn’t make them industries, which turn things into commodities and sell them for gain.

There are many who profess to be religious and speak of themselves as Christians, and, according to one such, “as accepting the scriptures only as sources of inspiration and moral truth,” and then ask in their smugness: “Do the revelations of God give us a handrail to the kingdom of God, as the Lord’s messenger told Lehi, or merely a compass?” Unfortunately, some are among us who claim to be Church members but are somewhat like the scoffers in Lehi’s vision—standing aloof and seemingly inclined to hold in derision the faithful who choose to accept Church authorities as God’s special witnesses of the gospel and his agents in directing the affairs of the Church. There are those in the Church who speak of themselves as liberals who, as one of our former presidents has said, “read by the lamp of their own conceit.” (Joseph F. Smith, Gospel Doctrine [Deseret Book Co., 1939], p. 373.) One time I asked one of our Church educational leaders how he would define a liberal in the Church. He answered in one sentence: “A liberal in the Church is merely one who does not have a testimony.” Dr. John A. Widtsoe, former member of the Quorum of the Twelve and an eminent educator, made a statement relative to this word liberal as it applied to those in the Church. This is what he said: “The self-called liberal [in the Church] is usually one who has broken with the fundamental principles or guiding philosophy of the group to which he belongs. . . . He claims membership in an organization but does not believe in its basic concepts; and sets out to reform it by changing its foundations. . . . “It is folly to speak of a liberal religion, if that religion claims that it rests upon unchanging truth.” And then Dr. Widtsoe concludes his statement with this: “It is well to beware of people who go about proclaiming that they are or their churches are liberal. The probabilities are that the structure of their faith is built on sand and will not withstand the storms of truth.” (“Evidences and Reconciliations,” Improvement Era, vol. 44 [1941], p. 609.) Here again, to use the figure of speech in Lehi’s vision, they are those who are blinded by the mists of darkness and as yet have not a firm grasp on the “iron rod.” Wouldn’t it be wonderful if, when there are questions which are unanswered because the Lord hasn’t seen fit to reveal the answers as yet, all such could say, as Abraham Lincoln is alleged to have said, “I accept all I read in the Bible that I can understand, and accept the rest on faith.” . . . Wouldn’t it be a great thing if all who are well schooled in secular learning could hold fast to the “iron rod,” or the word of God, which could lead them, through faith, to an understanding, rather than to have them stray away into strange paths of man-made theories and be plunged into the murky waters of disbelief and apostasy? . . . Cyprian, a defender of the faith in the Apostolic Period, testified, and I quote, “Into my heart, purified of all sin, there entered a light which came from on high, and then suddenly and in a marvelous manner, I saw certainty succeed doubt.” . . . The Lord issued a warning to those who would seek to destroy the faith of an individual or lead him away from the word of God or cause him to lose his grasp on the “iron rod,” wherein was safety by faith in a Divine Redeemer and his purposes concerning this earth and its peoples. The Master warned: “But whoso shall offend one of these little ones which believe in me, it were better … that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.” (Matt. 18:6.) The Master was impressing the fact that rather than ruin the soul of a true believer, it were better for a person to suffer an earthly death than to incur the penalty of jeopardizing his own eternal destiny.

You wonder what had happened, when a feller like that, in a place like that, talked of a childhood that might have as easily belonged to a millionaire, a lawyer, a schoolteacher, you. You had to think he was defective somehow, or had fucked up not once, not twice, but again and again, a peculiar resolve to his life. That was the thing, that resolve. We didn’t credit it. You looked at him and your brain said he was on the losing end of one of the two bargains that America made with you. There was the romantic one, that of the rambler, the man out seeking his destiny, living by his wits, all that horseshit. Then there was the classical American dare, that you could risk all, take an internal grudge and make of it a billion dollars and get a monumental tomb in the bargain. But the truth was neither. America was a grindstone. She used those notions as twin abrasives to wear you down into a dutiful drudge walking the straight and narrow. But there was something in the hearts of the some men, some of whom became Fritz, that wouldn’t accept that. These men in crummy bars, some of them, most of them, they were main-chance fellers. You could take ten of these wrecks and offer them a salesman’s job, a dozen white shirts and ties, forty Gs a year and perks, a neat house on a quiet street, a yard, a car, a dog, a wife, an expense account, a Chinese laundryman, membership in a church, grandkids who’d bounce on their knees, and you’d be lucky if one or two took you up on it. And those two would be the most defeated, the most broken and worn down. Take the same ten and offer them eight dollars a day to be litter bearers on a great adventure, a hike after a lost civilization, a one in hundred shot at survival, a one in thousand shot at a fabulous fortune of jewels and gold, and if you provided rum along the way, nine of the ten would sign up. I guarantee it. I guarantee too that the one or two who took the salesman’s job—within a year or two or three, he’d be fucking up again and again, no matter how many chances you gave him. He’s a main-chance feller, and even if he didn’t have the brains or the luck to make it work, he still couldn’t abide the line others toed, even if he couldn’t think of anything else to do with his life but the miserable American two step—toe the line, fuck up, toe the line, fuck up....

The urban isolated individual An individual can be influenced by forces such as propaganda only when he is cut off from membership in local groups because such groups are organic and have a well-structured material, spirltual and emotional life; they are not easily penetrated by propaganda. For example, it is much more difficult today for outside propaganda to influence a soldier integrated into a military group, or a militant member of a monolithic party, than to influence the same man when he is a mere citizen. Nor is the organic group sensitive to psychological contagion, which is so important to the success of Nazi propaganda. One can say generally, that 19th century individualist society came about through the disintegration of such small groups as the family or the church. Once these groups lost their importance, the individual was substantially isolated. He was plunged into a new environment generally urban and thereby "uprooted." He no longer had a traditional place in which to live. He was no longer geographically attached to a fixed place, or historically to his ancestry. An individual thus uprooted can only be part of a mass- He is on his own, and individualist thinking asks of him something he has never been required to do before: that he, the individual, become the measure of all things. Thus he begins to judge everything for himself. In fact he must make his own judgments. He is thrown entirely on his own resources; he can find criteria only in himself. He is clearly responsible for his own decisions, both personal and social. He becomes the beginning and the end of everything. Before him there was nothing; after him there will be nothing. His own life becomes the only criterion of justice and injustice, of Good and Evil. The individual is placed in a minority position and burdened at the same time with a total crushing responsibility. Such conditions make an individualist society fertile ground for modern propaganda. The permanent uncertainty, the social mobility, the absence of sociological protection and of traditional frames of reference — all these inevitably provide propaganda with a malleable environment that can be fed information from the outside and conditioned at will. The individual left to himself is defenseless the more so because he may be caught up in a social current thus becoming easy prey for propaganda. As a member of a small group he was fairly well protected from collective influences, customs, and suggestions. He was relatively unaffected by changes in the society at large.

The experience of the common worship of God is such a moment. It is in this connection that American Christianity has betrayed the religion of Jesus almost beyond redemption. Churches have been established for the underprivileged, for the weak, for the poor, on the theory that they prefer to be among themselves. Churches have been established for the Chinese, the Japanese, the Korean, the Mexican, the Filipino, the Italian, and the Negro, with the same theory in mind. The result is that in the one place in which normal, free contacts might be most naturally established—in which the relations of the individual to his God should take priority over conditions of class, race, power, status, wealth, or the like—this place is one of the chief instruments for guaranteeing barriers. It is in order to quote these paragraphs from a recently published book, The Protestant Church and the Negro, by Frank S. Loescher: There are approximately 8,000,000 Protestant Negroes. About 7,500,000 are in separate Negro denominations. Therefore, from the local church through the regional organizations to the national assemblies over 93 per cent of the Negroes are without association in work and worship with Christians of other races except in interdenominational organizations which involves a few of their leaders. The remaining 500,000 Negro Protestants—about 6 per cent—are in predominantly white denominations, and of these 500,000 Negroes in “white” churches, at least 99 per cent, judging by the surveys of six denominations, are in segregated congregations. They are in association with their white denominational brothers only in national assemblies, and, in some denominations, in regional, state, or more local jurisdictional meetings. There remains a handful of Negro members in local “white” churches. How many? Call it one-tenth of one per cent of all the Negro Protestant Christians in the United States—8,000 souls—the figure is probably much too large. Whatever the figure actually is, the number of white and Negro persons who ever gather together for worship under the auspices of Protestant Christianity is almost microscopic. And where interracial worship does occur, it is, for the most part, in communities where there are only a few Negro families and where, therefore, only a few Negro individuals are available to “white” churches. That is the over-all picture, a picture which hardly reveals the Protestant church as a dynamic agency in the integration of American Negroes into American life. Negro membership appears to be confined to less than one per cent of the local “white” churches, usually churches in small communities where but a few Negroes live and have already experienced a high degree of integration by other community institutions—communities one might add where it is unsound to establish a Negro church since Negroes are in such small numbers. It is an even smaller percentage of white churches in which Negroes are reported to be participating freely, or are integrated

D. Martyn Lloyd-Jones taught that the gospel emphasis on grace could be lost in several ways. A church might simply become heterodox — losing its grip on the orthodox tenets of theology that under-gird the gospel, such as the triune nature of God, the deity of Christ, the wrath of God, and so on. It may turn its back on the very belief in justification by faith alone and the need for conversion and so move toward a view that being a Christian is simply a matter of church membership or of living a life based on Christ’s example. This cuts the nerve of gospel renewal and revival.2 But it is possible to subscribe to every orthodox doctrine and nevertheless fail to communicate the gospel to people’s hearts in a way that brings about repentance, joy, and spiritual growth. One way this happens is through dead orthodoxy, in which such pride grows in our doctrinal correctness that sound teaching and right church practice become a kind of works-righteousness. Carefulness in doctrine and life is, of course, critical, but when it is accompanied in a church by self-righteousness, mockery, disdain of everyone else, and a contentious, combative attitude, it shows that, while the doctrine of justification may be believed, a strong spirit of legalism reigns nonetheless. The doctrine has failed to touch hearts.3 Lloyd-Jones also speaks of “defective orthodoxy” and “spiritual inertia.”4 Some churches hold to orthodox doctrines but with imbalances and a lack of proper emphasis. Many ministries spend more time defending the faith than propagating it. Or they may give an inordinate amount of energy and attention to matters such as prophecy or spiritual gifts or creation and evolution. A church may become enamored with the mechanics of ministry and church organization. There are innumerable reasons that critical doctrines of grace and justification and conversion, though strongly held, are kept “on the shelf.” They are not preached and communicated in such a way that connects to people’s lives. People see the doctrines — yet they do not see them.

Hilaire Belloc’s provocative utterance, “In such a crux there remains the historical truth: that this our European structure, built upon the noble foundations of classical antiquity, was formed through, exists by, is consonant to, and will stand only in the mold of the Catholic Church. Europe will return to the Faith, or she will perish. The Faith is Europe. And Europe is the Faith.” 117 Belloc later clarified: “I have never said that the Church was necessarily European. The Church will last forever on this earth until the end of the world; and our remote descendants may find its chief membership to have passed to Africans or Asiatics in some civilization yet unborn. What I have said is that the European thing is essentially a Catholic thing, and that European values would disappear with the disappearance of Catholicism.

Membership in the Nazi Party was even forbidden by the Church for some time.

Twelve white men. Four Baptists; two Methodists; two Pentecostals; one Presbyterian; one Church of Christ. And two who claimed no church membership and were likely headed straight to hell.

Church membership at the start of the Revolution was 17 percent, a figure so low that some scholars suggest that schoolroom pictures of early American Puritans going to church ought to be joined by paintings of drunken revelers.

Lastly, Callistus granted church membership to individuals from breakaway sects who desired to be part of the Catholic Church but had not performed penance first.

Young Lincoln disagreed with his father over religion. In 1823, Thomas Lincoln and his wife joined the Little Pigeon Creek Baptist Church, as did his daughter Sarah soon afterward; but Abraham made no move toward membership. Indeed, as his stepmother said, “Abe had no particular religion— didn’t think of these question[ s] at that time, if he ever did.” Though Abraham did not belong to the church, he attended the sermons, and afterward, climbing on a tree stump, he would rally the other children around him and repeat— or sometimes parody— the minister’s words.

Every Baptist holds that the children of believers are lost heathens outside the church, no different from the children of unbelievers. The advertisement that a local Baptist church placed in the paper concerning the superior holiness of the children in their congregation—their obedience to authority and their freedom from drunkenness and fornication, etc.—was deceptive advertising. There are no children in that church. Every Baptist church denies membership to all children. Only sheep belong to the Baptist fold, no lambs.

In truth, Belmont’s Jockey Club, the organization that controlled Thoroughbred racing in America, was founded by a mix of people. Some were blue-blooded Americans who traced their ancestry to Mayflower voyagers and Puritan founding fathers, and others were nouveau riche industrialists who wished to ally themselves—through marriages to aristocrats, membership in the Episcopal Church, and associations with the elite sport of horse racing—to the American upper crust. At

A Christian who is willing to take up arms against another Christian is a Christian who has traded in his membership in the post-Babel communion of saints for membership in a nation governed by refurbished stoicheic values. They have traded in their loyalty to the temple of the Spirit for loyalty to the flesh. Christians who make war against other Christians are Galatians, bewitched by the lure of patriotism, which is simply the lure of flesh. They are no longer in the ranks of the Spirit.

Community has become a buzzword in the church in recent years. Overbusy individuals hope they can cram it into their overstuffed schedules like their membership to a health and fitness club (which they never have time to use). Churches hope they can conjure it with candles, programs, or training videos. Anabaptists know that community is far more costly than that: one cannot add it to anything, rather one must begin with it in order to enter it, practice it, and preserve it. They realize that community involves proximity, and that proximity involves land, and that our ties to one another can never be separated from our ties to the land, the watershed, the local economy in which we live. They have an instinct about the deep ties between community and sexuality, community and freedom, community and economics. I suspect that Anabaptists know more than they know that they know in this regard, and I hope we all can learn from them before they forget.101

It’s strange that Christians so rarely talk about failure when we claim to follow a guy whose three-year ministry was cut short by his crucifixion. Stranger still is our fascination with so-called celebrity pastors whose personhood we flatten out and consume like the faces in the tabloid aisle. But as nearly every denomination in the United States faces declining membership and waning influence, Christians may need to get used to the idea of measuring significance by something other than money, fame, and power. No one ever said the fruit of the Spirit is relevance or impact or even revival. The fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control—the sort of stuff that, let’s face it, doesn’t always sell. I

The Holy Spirit does not intervene a posteriori within the framework of Christology, as a help in overcoming the distance between an objectively existing Christ and ourselves; he is the one who gives birth to Christ and to the whole activity of salvation, by anointing Him and making him Χριστὸς (Luke 4.13). If it is truly possible to confess Christ as the truth, this is only because of the Holy Spirit (I For. 12.3). And as a careful study of I Cor. 12 shows, for St. Paul the body of Christ is literally composed of the charismata of the Spirit (charisma = membership of the body). So we can say without risk of exaggeration that Christ exists only pneumatologically, whether in His distinct personal particularity or in His capacity as the body of the Church and the recapitulation of all things.

In the last place: We observe some sincere Christians, whose minds are so swayed by the assertion that personal faith must be the invariable pre-requisite to baptism and admission to the church, that they seem incapable of ever entertaining the thought that the church membership of the children of believers may be reasonable and scriptural. The doctrine seems to them so great an anomaly that they cannot look dispassionately at the evidence for it. But to one who has weighed the truths set forth above, the absence of that doctrine from God’s dispensations would seem the strange anomaly. To him who has appreciated the parental relation as God represents it, the failure to include it within the circuit of the visible church, to sanctify its obligations and to seal its hopes with the sacramental badge, would appear the unaccountable thing.

So believing Jews continued to practice circumcision, which placed their sons into membership in a visible assembly of Christian saints—the Christian synagogue. But the Jews were also to be baptized. We know this because the New Israel, Jew and Gentile alike, had one Lord, one faith, one baptism (Eph. 4:5). When Peter preached to the Jews on the day of Pentecost, he told them that they needed to repent and be baptized, because the promise was for them and their children (Acts 2:39). So the believing Gentiles had baptism, while the believing Jews had circumcision and baptism. Circumcision was retained by the Jews, prohibited to the Gentiles as a spiritual requirement, and baptism was commanded of them both. Incidentally, we can see clearly in retrospect that baptism, being required of both Jew and Gentile, was intended by Christ to be the lasting sign of initiation into the church.

Mindful of this difficulty, Hilaire Belloc predicted the “necessary” conflict between the civil state and the Catholic Church in America. He said in so many words, of course, “the Catholic Church in America.” He was not referring to the star-spangled “American Catholic Church” which is after all only a Modernist sect of long standing, with a large growing membership. No conflict with Pilate should arise there.

In addition to this crude notion of karma, and my sympathy for imagined babies and their imagined families, there also lurks something else: an illusion of control. There is so much in my life that I cannot hope to control. I can't control all my nights of broken sleep. I can't control the terrors that my mind chooses to review just as I close my eyes - the repetitive carousel of meningitis, comas, cars swept into oceans, house fires, or paedophiles. I can't control out landlord's whims, whether - or when - his voracity might lead to us moving house again. I can't control my children's chances of securing a place in the local primary school, whose enrollment policy (like most Irish schools) is predicated upon membership of the Catholic Church. I can, however, control the ritual of milk production: the sterilisation of the bottles, the components of the pump slotted in their correct order, the painstaking necessity of record-keeping, every procedure that I choose to perform carefully and correctly.

Traditional structures of social and economic support slowly weakened; no longer was it possible for a man to follow his father and grandfather into a manufacturing job, or to join the union and start on the union ladder of wages. Marriage was no longer the only socially acceptable way to form intimate partnerships, or to rear children. People moved away from the security of legacy religions or the churches of their parents and grandparents, toward churches that emphasized seeking an identity, or replaced membership with the search for connection or economic success (Wuthnow, 1988). These changes left people with less structure when they came to choose their careers, their religion, and the nature of their family lives. When such choices succeed, they are liberating; when they fail, the individual can only hold himself or herself responsible. In the worst cases of failure, this is a Durkheim-like recipe for suicide. We can see this as a failure to meet early expectations or, more fundamentally, as a loss of the structures that give life a meaning.10 Durkheim,

One of the most well-known revivalist preachers of the day was Charles Grandison Finney. Finney led Oberlin College, which became the first institution of higher education to accept both women and black people. Finney was an outspoken abolitionist, but he was not a proponent of black equality. He advocated for emancipation, but he did not see the value of the “social” integration of the races. Though he excluded white slaveowners from membership in his congregations, he also relegated black worshipers to particular sections of the sanctuary. Black people could become members in his churches, but they could not vote or hold office.17 Finney’s stance for abolition but against integration arose from his conviction that social reform would come through individual conversion, not institutional reform. Finney and many others like him believed that social change came about through evangelization. According to this logic, once a person believed in Christ as Savior and Lord, he or she would naturally work toward justice and change. “As saints supremely value the highest good of being, they will, and must, take a deep interest in whatever is promotive of that end. Hence, their spirit is necessarily that of the reformer.”18 This belief led to a fixation on individual conversion without a corresponding focus on transforming the racist policies and practices of institutions, a stance that has remained a constant feature of American evangelicalism and has furthered the American church’s easy compromise with slavery and racism.

The verb possess signifies a conquest. The people of God demonstrate a superior power. But the conquest is followed by an equality of citizenship in that it is not their name but the name of their God by which the Gentiles are called. What the Old Testament thus saw in its own terms as military expansion, the New Testament, following the lead of Jesus who said, If my kingship were of this world, my servants would fight (Jn. 18:36), teaches us to see as the missionary expansion of the church. At the Council of Jerusalem James used this very passage of Amos as scriptural justification for the decision that the Gentiles were eligible for co-equal membership in the things of the Lord Jesus (Acts 15:12-19). Clearly, missionary expansion involves a submission followed by an equality.

When the boundary line between church and world gets blurred, God’s picture of the loving, forgiving, caring, holy, righteous community becomes less clear.

If we go to church or share our faith or read our Bibles or serve the poor out of a sense of mere duty or in order to achieve our own righteousness, then we lose the satisfaction God intended for us to experience when we willingly offer ourselves to His Glory. This is a tragedy of tremendous proportion and steals from the joy of our salvation.

For the first time in the eight decades that Gallup has tracked American religious membership, more adults in the United States do not attend church than attend church.

Faith communities in which people worship together are arguably the single most important repository of social capital in America. “The church is people,” says Reverend Craig McMullen, the activist co-pastor of the Dorchester Temple Baptist Church in Boston. “It’s not a building; it’s not an institution, even. It is relationships between one person and the next.”6 As a rough rule of thumb, our evidence shows, nearly half of all associational memberships in America are church related, half of all personal philanthropy is religious in character, and half of all volunteering occurs in a religious context. So how involved we are in religion today matters a lot for America’s social capital.

God's salvation is a personal gift, received by faith and lived out in deeds, not inherited through group affiliation or church membership. While many around us may be trapped in the darkness of their own egos, arrogance, and anger, rejecting the light of God's knowledge, we must remember that the Lord sees beyond outward appearances and examines the heart. As Proverb 21:2 reminds us, 'People may be right in their own eyes, but the LORD examines their heart.' May we humbly seek His grace and mercy, and live a life that honors Him, for it is only by His standards that we will be judged, not by our own or those of others.

Two epistles of Paul illustrate this. He addressed the Corinthians as ‘brethren’, in spite of apparent disbelief in the resurrection among them, to say nothing of immorality (a point we shall take up in Chapter 12). They needed correction in belief and behaviour, yet Paul did not ostracise them (some ecclesiastical authorities today might disown a church condoning incest in its membership and intoxication at communion services!). He recognised them as babies, as ‘carnal’ rather than ‘spiritual’. They had all been ‘baptised in Spirit’ and had all the ‘spiritual gifts’ (1 Cor 1:7; 12:13). Writing to the Ephesians, Paul exhorts them to ‘make every effort to keep the unity of the Spirit through the bond of peace’ (Eph 4:3).

Puritan leadership in New England collapsed mainly from the franchise shifting from church membership to land ownership. But the civil injustice of Salem eclipsed the menace of religious dissent. The original godly “errand in the wilderness” had been tarnished, the spirit of charity abraded by commercial endeavor. And wherever self-interest took away from altruism, causing resentment, anxiety and a sense of guilt, witchcraft was apt to flourish, to the detriment of decency and order.

The local church is also one of the Lord Jesus’s agents, and He gave it an authority that you and I as individual Christians do not have.

It doesn’t matter if the group is a church or a gang or a sewing circle or masculinity itself, asking members to dislike, disown, or distance themselves from another group of people as a condition of “belonging” is always about control and power. I think we have to question the intentions of any group that insists on disdain toward other people as a membership requirement. It may be disguised as belonging, but real belonging doesn’t necessitate disdain. When

It’s strange that Christians so rarely talk about failure when we claim to follow a guy whose three-year ministry was cut short by his crucifixion. Stranger still is our fascination with so-called celebrity pastors whose personhood we flatten out and consume like the faces in the tabloid aisle. But as nearly every denomination in the United States faces declining membership and waning influence, Christians may need to get used to the idea of measuring significance by something other than money, fame, and power. No one ever said the fruit of the Spirit is relevance or impact or even revival. The fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control - the sort of stuff that, let's face it, doesn't always sell.