The title to this article derives from a statement made by a brother in Christ at a preacher’s forum in 1983. Since that time our brother (albeit, apostate brother) has widened his circle of fellowship to embrace many of those in error. Others now parrot this new-found doctrine, and efforts at unity with the denominations finds increasing popularity, leading eventually to participation with them in their vain worship. All of this is done under the guise of seeking to uphold and maintain the restoration movement. But the implications of such a position will lead a man to abandon the principle of the restoration movement rather than uphold it. If I believed for a moment that a man could be a ‘sincere, knowledgeable, devout Christian’ and stay and work within the framework of denominationalism, I would immediately cease to preach and plead for a return to the ancient pattern. Some have been so bold as to do this, but we think to the detriment of their soul’s salvation. That it is possible for a man to become a Christian and then somehow become associated with a denomination, I do not deny. But for such a one to grow in the grace and knowledge of the Lord and remain in that denomination, and then claim that somehow he is still in fellowship with God and acceptable in His sight, we deny. Brother Alan Highers addressed this issue in a most forceful way:
There are at least two senses in which we might expect to find Christians caught up in the errors of denominationalism. First, one might obey the gospel, become a Christian, and be faithful for a while, then apostatize, forsake the truth, and join a denomination. Second, one might study the scriptures, learn the truth, and obey the gospel, but thereafter become affiliated with denominationalism for lack of understanding about the New Testament church. In the first case if the individual is knowledgeable about the church, he cannot be sincere in joining a denomination. In the second instance if one is sincere, he cannot be called knowledgeable. The issue, therefore, is not whether one who is a child of God may sometimes become entangled in denominationalism, but whether he can be sincere, knowledgeable, and devout in so doing. If one is knowledgeable as a Christian, he will know that denominationalism is sin (1 Cor. 1:10). One who is sincere cannot knowingly participate in that which is sinful; therefore his knowledge would preclude his sincerity in becoming affiliated with denominationalism. On the other hand, if one is sincere as a member of a denomination, it must be because he feels he is doing right. That sentiment, however, would signify a lack of knowledge; therefore, his sincerity in belonging to a denomination would exclude the possibility of his being knowledgeable. Consequently, if one is knowledgeable, he could not be sincere; if he is sincere, he could not be knowledgeable. In this context, the terms are mutually exclusive” (Fifth Annual Spiritual Sword Lectures, page 305).
Sincerity is essential in one’s faith, but it is not the secret talisman that makes all things right and somehow determines what direction we should go. The Proverb writer clearly declared, “There is a way which seemeth right unto a man; But the end thereof are the ways of death” (Pro. 14:12). Saul of Tarsus was sincere, but he was wrong.
In an effort to bolster up this new fancied doctrine, we hear of some who claim, “We are Christians only, but we are not the only Christians.” This is not a new phrase, but we think it has been used in a new way. It is imperative that we define the word “we.” If by the word “we” someone is referring to the New Testament church, then one cannot scripturally declare that we are not the only Christians, for all Christians are members of that church and only that church. How could it possibly be otherwise in light of the Scriptures? It should be clearly understood that the word “we” is being used by some of those infected with liberal tendencies to refer, not to the New Testament church, but to those Christians who have not affiliated themselves with a specific denomination. Such individuals perceive of the church of Christ as a segment of the church rather than then church as a whole. Their message is clear, though blatantly false: “We (Christians who are undenominational) are not the only Christians, but we are Christians only (in the sense that we claim nothing more). The late N.B. Hardeman declared:
I do not claim, and have never so done, that those who have taken no stand with denominations are the only Christians upon the earth; but here is the contention: Having simply believed and obeyed the gospel, we propose to be Christians only. Now, there is a wonderful difference between saying that we claim to be Christians only and that we claim to be the only Christians. The Bible clearly predicts that the Lord’s people, some of them, will be engaged in a state of confusion; and the Lord bids his people come out of that state and just stand, if you please, as humble Christians only. The confusion of the twentieth century is denominationalism. There is no doubt about that (Tabernacle Sermons, Volume II, page 253).
Another restorationist pioneer, and one time editor of the Gospel Advocate, brother F.D. Srygley, was once asked if there were Christians in the denominations. He answered:
When there are Christians - not the best variety of Christians, to be sure, but the same sort that lengthen the lists of members on all ‘our church books’ — in saloons, on the race track, at the theater, in the ballroom, around the gambling tables, in the calaboose, behind the jail doors, in the penitentiary, and on the gallows, it should not create surprise or start a scandal if a few of the meanest specimens of them should occasionally be found temporarily in the most respectable and pious religious denominations of this degenerate age and God forsaken country. If there are Christians ‘in all denominations,’ or in any denomination, they ought not to be there, and the sooner they get out the better (source lost).
If it is the case that there are ‘Sincere, Knowledgeable, Devout Christians’ in every denomination, then let us ask how they got there. They were either baptized into that denomination, in which case they were not baptized into the proper sphere. Or, having once obeyed the Gospel, they then “joined” that denomination, a step or action that is foreign to the New Testament. Why can men not be satisfied with the simplicity of God’s word and the beauty of His pattern? We plead with all men to abandon man made institutions and return to the old paths, and walk therein.