Legitimacy Part 2

Since I raised the question, I’ll make an attempt at an answer.

Even though many independent denominations have roots in the view point that Christians should have “no book but the Bible” and “no Creed but Christ”, it is clear that virtually all denominations feel it necessary to compose a statement of faith. It becomes a requirement very quickly that the doctrinal ideas that led to the formation of the individual denomination be written as a standard of how the Scriptures are to be understood within that subgroup and to prevent individuals from getting sidetracked from the original vision and mission of the group.

These doctrinal statements usually tend to at least be Trinitarian. They tend to emphasize the authority of scripture over tradition and tend to highlight certain distinctives that separate that group from other groups, such as pre-millennial eschatology, eternal security, or the independence of the local church. In other words, while tipping the hat to historic orthodoxy, these statements of faith serve to emphasize not the unity of the faith, but the differences between groups, even though on the central issues of the Nicene Creed, the groups may all tend to agree.

So we find the curious situation that denominations unwittingly identify themselves first and foremost by what separates them.


Many come into churches in our pluralistic age having a vague notion of who God is, who Christ is, and what salvation is, but many are theologically impoverished and many are far from “orthodox”. The evangelical penchant for attracting seekers with “relevant” topics has (probably unintentionally) pushed theology into the background and exacerbated the problem. I have acquaintances and spiritual mentors who share a common belief that what we have lost is catechesis, a training period in a common set of beliefs that are rock bottom necessities to be members of the church. And the Ten Commandments, the Lord's Prayer and the Nicene Creed used to represent that rock bottom set of core beliefs for virtually all Christians.

And so it occurs to me, and has for some time, that if more denominations would put the creed, commandments and the Lord’s Prayer at the top of their doctrinal statements, rather than as a footnote to them, churches would present themselves to the world with a much more unified voice.

The Creed outlines not what particular denominations believe, but what all Christians are expected to believe. The commandments emphasize the centrality of true worship, the moral responsibilities we have to society (do not steal, kill or bear false testimony), the central role of the family (honor of parents, faithfulness to one’s spouse) and the reality of the need for inner purity (do not covet). The Lord’s Prayer emphasizes humility before God, praise, confession, forgiveness, and prayer for “daily” needs as opposed to health and wealth.

How much different would the role of faith in public life be, if all churches which thought of themselves as orthodox had to deal honestly with the phrase “one, holy, catholic and apostolic church” and chose to present their central identity as in line with Nicene orthodoxy? What would this mean for Catholic/Protestant/Orthodox dialog? Differences of opinion on eschatology, grace and free will, sacraments, church order and other matters which have had less historical consensus would still exist, but would not be the central identity of the faith. And it would be much more difficult for groups which deny Nicene orthodoxy or basic moral principles to present themselves as “Christian”, no matter how new or old those groups might be. Jehovah's Witnesses could not affirm Trinitarian Orthodoxy, nor could Mormons, nor could many mainline bishops.

This is the Mere Christianity that Lewis advocated and that Thomas Oden believes is being reborn. My hope as that more will see it, but I fear the trend is often in the opposite direction – more pluralism, more independence, more subjective feelings and opinions, more novelty about the nature of God, more trends, more fads, more theological innovation. And so Christians become just another voice, another opinion. It is time again for Reformation.