Introduction

     We live in a day of religious confusion. The term  “Christianity” is an umbrella term under which can be found literally hundreds of conflicting systems of faith and practice.  Cults wearing the name “Christian” are being accepted as alternative “Christian” options.  Such confusion leads one recent writer to say,

     It is not surprising that cults and new religious movements, under the guise of

    “Christianity,” are gaining converts at alarming rapid rates.[1]

 

 

   The increase of “cults” in the Twentieth Century has been phenomenal. Moreover, with each passing day there are new “sects” separating themselves from what many consider as mainline denominations. 

      How does one separate the wheat from the chaff? Nearly all cult experts speak about a standard of orthodoxy that determines what is and what is not a “cult.”  Dr. Walter Martin who spent his whole life defining the concept of a cult has written:

     A cult, then, is a group of people polarized around someone’s interpretation of the Bible and is characterized by major deviations from orthodox Christianity relative to the cardinal doctrines of the Christian faith…[2] (emphasis mine)

 

    

     Josh McDowell, the representative for Campus Crusade for Christ, writes in his book entitled Handbook of Today’s Religon,

     A cult is a perversion, a distortion of Biblical Christianity and/or a rejection of historic teachings of the Christian Church.[3]  – (emphasis mine)

 

     Cult experts agree that there is a standard of orthodoxy and cults fall short of that standard. However, the problem is that the supposed standard varies from one cult expert to the other.  For example, James Sire defines a cult as

     Any religious movement that is organizationally distinct and has doctrines and/or practices that contradict those of the Scriptures as interpreted by traditional Christianity as represented by the major Catholic and Protestant denominations, and as expressed in such statements as the Apostles Creed.[4]     – emphasis mine

 

     John A. Silba writing about the problem of identifying what is and what is not the standard of orthodoxy says,

      The first problem with the definition of a cult as an unorthodox religious group is that it leaves unsolved the question of Christian orthodoxy. Sire’s definition seems to include all traditional Christianity (Catholic and Protestant) under the standard of orthodoxy, thereby bypassing the many debates that have split the Christian Church through the ages. The narrower standard proposed by Martin is that of evangelical Christianity, a criterion that excludes several well established Christian churches and sects which are judged to be unorthodox and hence liable to be called cults…Many…have at times referred to the Catholic Church as a cult…[5]

 

 

     Although all the experts agree that the Bible speaks of a standard of orthodoxy, however, there is great debate about the essentials that make up this standard.  Why?  Simply because when a circle is drawn it will exclude some while including others. The experts do not want to draw the circle so tight that they exclude themselves.

     During the Apostolic era, the Apostles carefully monitored the doctrine and practice of churches. When significant error arose, it was addressed by apostolic epistles. Most of the New Testament was written by the Apostles to such churches in order to preserve them within the boundaries of orthodoxy as interpreted by Apostolic teaching and practice.  It is the circle drawn by the Apostles that identifies true orthodoxy regardless of who it includes or excludes.

 

Statement of Thesis

     The purpose of this thesis is twofold.  First, it is to investigate the use of the phrase “the faith” as found in the New Testament to see if it is used  in the objective sense as an  equivalent expression for the essentials of Apostolic orthodoxy.

    Second, if it is used for such, then, it is the purpose of this thesis to consider what “the faith” includes and what application and impact such understanding  would have on  present day Christianity.

 

Delimitations

     The only limitations in this study will be primary source materials. This study will be confined to the New Testament. The specific Biblical text used in  this study will be the Textus Receptus and its major English translation, The King James Version. Secondary sources will include a number of scholarly works that deal with this subject.

 

I. Summary definition of Faith

      Although, this paper does not specifically address in detail the variety of uses of the term “faith” as found in the New Testament, nevertheless, a summary definition may prove helpful. The most common Greek term translated “faith” in the New Testament is the term pistos (pistos). Baurer, Ardt and Gingrich give three basic definitions of this term: (1) That which causes trust and faith; (2) Trust, confidence, faith in the active sense, believing; (3) That which is believed, body of faith or belief, doctrine.[6]

     Abbott-Smith gives two basic definitions of this term (1) in active sense, faith, belief, trust, confidence; by metonymy objectively, that which is the object or content of belief, the faith;  (2) In passive sense, fidelity, faithfulness.[7]

    It is used a variety of ways in the New Testament. Depending upon the context, faith can refer to vain faith which is the exercise of faith in an invalid object.[8]  It may refer to faith that has no living expression outside mere verbalization and thus a “dead” faith.[9]  It may refer to saving faith or serving faith or miracle faith. There are several additional uses of faith in the New Testament.  Context is the key to recognizing what type of faith is being described. Another major use that many Greek Lexicons and word studies give is  “body of faith, or belief, doctrine” as one of its uses in the New Testament. This usage is found in  contexts where doctrine and practice are the subjects and it is always accompanied by the definite article.

 

The definite article

      Often in the Greek text, the term faith is accompanied by the definite article (the).  In such passages, scholars attempt to determine what impact  the use of the definite article has on the meaning of faith.

     A.T. Robertson and Hersey Davis identify three primary uses of the definite article in Greek grammar.[10]   (1) It is used to  separate individuals or things from other individuals or things, e.g. the faith of Paul versus that of Peter;  (2) It is used to separate one class or kind from other classes or kinds, e.g. the faith of Christianity versus that of Hinduism and other world religions; (3) It is used to separate qualities from other qualities, e.g., faith as a Christian virtue is distinguished from other Christian virtues.

 

Two views of  “the faith”  in the objective sense

      Two basic views are found among prominent scholars in regard to the objective use of “the faith.”  Both views regard the objective sense of “the faith” as a body or system of doctrine or truth.  However, one class of scholars believes that the objective use is limited to the body of doctrines essential to the state of salvation. Dr. A.T. Robertson represents this class of scholars when he comments on the use of this phrase in Acts 6:7.

 

The faith (tei pistei). Here meaning the gospel, the faith system as in Rom. 1:5; Gal. 1:23; Jude 3, etc. Here the word means more than individual trust in Christ. [11] 

 

 

      Dr. A.T. Robertson uses the words “faith system” in order to adequately explain that more than just subjective faith or  “individual trust in Christ” is intended.  Robertson seems to interpret “the faith” in an abstract sense. He sees “the faith” as the abstract standard  or system of doctrines which are essential to salvation. J. H. Bernard gives a much more detailed analysis of this position:

 

n pistos here (though the presence of the article would not by itself determine this) is to be taken objectively, as equivalent to “the Christian faith,” not subjectively, of the faith of individuals. The words pistos, pistis  have an interesting history....This faith grew by degrees in clearness and distinctness, until it embraced the Incarnation, the Atonement, and all the great dogmas of the Gospel; from this the transition was easy to the word being used objectively to signify the content as it were, of a Christian’s belief, to signify, in short, the Christian Creed, the Gospel. Among the more conspicuous instances of this use of the word in the N.T. outside of the Pastorals may be noted Acts vi. 7, xiii. 8, xvi. 5; Gal. i:23, iii. 23; Phil. i. 27. In the Pastorals, which give us a more developed form of Christianity, we find as is natural a proportionately larger number of examples of this usage; and out of 33 occurrences of pistos  in these Epistles the objective sense seems to be required in I Tim. i. 19, iv. 1,6, v. 8, vi. 10,21; 2 Tim. iii. 8, iv. 7; Tit. 1:13.[12]

 

 

      Bernard uses the words “the gospel” to include all doctrines essential to salvation and thus agrees with Robertson’s idea of a gospel  “faith system.”

     This first class of writers define  “the faith”  as an abstract standard of those doctrines essential to salvation. In essence, this view regards “the faith” as descriptive of all doctrines essential to the saved state in contrast to the lost state. According to this view “to be in the faith” means to embrace all the essentials of salvation and to be outside “the faith” would mean to reject one or more essentials and thus  be lost.  2 Corinthians 13:5 is a good example of this type of use:

 

Examine yourselves, whether ye be in the faith: prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobate.

 

 

     However, Bernard acknowledges that the phrase eventually developed into the idea of a “creed” comprehending more than salvation essentials. Bernard admits that as Christianity matured, this phrase included a greater variety of doctrines until this phrase became synonymous with the idea of a “creed.”  Benard does not state how early this maturity took place in Christianity or at what point this phrase developed into the idea of a creed except when he says, “the pastorals...give us a more developed form of Christianity....” This statement would infer that Christianity had greatly matured by the time the Pastorals had been written.  He also notes that it is in these developed epistles that “the faith” is used more frequently. The writings of Christians demonstrate that the creed sense was fully developed and in use immediately after the completion of the New Testament cannon. Such an early usage so near the apostles might infer that this phrase was already understood in that sense in the pastoral epistles.

     A second class of writers argue that “the faith” was already used during apostolic times in passages dealing with doctrine and would denote more than mere gospel essentials. They would suggest that in several instances that as a bare bone outline (2 Tim. 1:13),  “the faith” at least included the “whole counsel of God” (Acts 20:27) for the churches.  Later this oral outline or skeleton was filled in or expanded in the writing of the New Testament. Such usage of “the faith”  is sometimes referred to as the fides quae creditur or “the Faith which is believed in” [13] or  the Apostolic doctrine and practice handed down from church to church.  The Ante-Nicene church father Tertullian argued for this position.[14]

    A clear example of “the faith” used as a system of doctrine is found in the epistle of Paul to the Ephesians:

 

                                      Till we all come into the unity of the faith....... - Eph. 4:14[15]

 

        It is certain that this verse does not merely refer to saving faith or the state of salvation as “unity” in such essentials are first required to be saved. However, the unity in our text is something still yet unfulfilled. The context defines the use quite clearly. It is the job of “pastors and teachers” to see that church members mature in order “that we henceforth be no more children tossed to and fro with every wind  of doctrine” (v. 15).  In this context   “the faith” refers to the system of doctrine essential for practical  unity and mature spiritual growth. This text is simply referring to the goal for each believer that is added to the assembly. Each believer added to the assembly is to be brought into the “unity of the faith” by solid Biblical instruction. This goal is the job of those officers previously listed as gifts to the church. The essentials of practical unity are listed in Ephesians 4:3-6, while the responsibility and goal of the Bible teacher to mature such members  is discussed in Ephesians 4:11-15.

     However, the passage most often cited for this type of usage is Jude 3.  Commenting on Jude 3 and the phrase “the faith once delivered to the saints” J.W. Porter says:

 

It is well just here to maintain the distinction between faith and “the faith.” In most of the instances in which the word faith occurs, in the New Testament, it has reference to a subjecting saving possession. In this general sense, every saved person possesses faith. “The Faith,” as used in our text, is objective, and has distinct reference to a correlated system of Scriptural teaching....Without doubt, many have faith, and are therefore saved, and yet are not in the “once having been delivered faith.”[16]

 

    Dr. Porter distinguishes between subjective and objective faith. The former he sees as the personal possession and/or experience of every believer but the latter he sees as the objective doctrinal standard of orthodoxy that should be believed by every believer but often is not or  may be departed from later. Paul requires congregational leaders to mature the membership in the faith once delivered (Eph. 4:3-15).  Jude requires those instructed in these essentials to defend them.

     E.W. Bullinger, a leading authority in the use of figures of speech, lists several passages where “the faith” occurs as what he defines as a figure of speech called a “metonymy.”  Bullinger defines a monotony as

.....a figure by which one name or noun is used instead of another, to which it stands in a certain relation....The names of persons are put by Metonymy for something which stands in a special relation to them. Thus we speak of “a Stanhope” (carriage), from the Hon. Mr. Stanhope: “a brougham,” from Lord Brougham: “boycotting,” from Capt. Boycott: a “blanket,” “negus,” a “spencer,” a “d’oyley,” etc., from the respective inventors.....The fourth division of Metonymy is called the Metonymy of the Adjunct (or Relation)...It is so called because some circumstance pertaining to the subject is put for the subject itself; e.g. the contents for the container, the possession for the possessor, etc.[17]

 

              Bullinger believes that “the faith” in some instances refers to the apostolic body of doctrine. Hence, according to Bullinger by metonymy “the faith” is put in the place of the body of doctrine that is believed in.

 

Conclusion     

     Both classes of scholars argue that “the faith” in its objective sense involves a system of doctrine as an abstract standard.  However, the first class of scholars limit “the faith” to that system of doctrine essential for salvation alone.  The second class of scholars, while not denying such a limitation in certain well-defined salvation contexts, contend that in doctrinal contexts it is used for more than mere salvation essentials.

     The issue then seems to be a matter of context. The latter scholars contend that in contexts where personal salvation or salvation principles are the subject of discussion then “the faith” may either in part or in whole refer to salvation essentials. However, these same scholars would argue that where the context deals with instruction and doctrine in general then “the faith” is to be understood as what was commonly understood to be the essentials of Apostolic doctrine and practice.

      Since both sides agree that in contexts of salvation “the faith” refers to the doctrines essential for salvation, then, there is but one question to be decided. That question is whether or not in contexts of doctrine and instruction, do the words “the faith” refer to a standard of orthodoxy that exceeds the essentials of mere salvation?

 

II. The Testimony of the New Testament

     Since we are considering an “Apostolic standard of orthodoxy”, the logical place to begin would be the four gospels in the New Testament. The four gospels record the  training of the twelve apostles by our Lord. Upon His departure He commissioned them in their role as the first ordained representatives of His church.[18]  The permanent character of His commission has four clear aspects; (1) Gospelism - “go”; (2) Baptism - “baptizing them”  (3) Congregationalism - “teaching them to observe all things” and (4) Perpetualism - “always, even, unto the end of the world”  - Mt. 28:19-20.[19]  This command provided the Apostles with a precise order of directions. The words “teaching them to observe whatsoever I have commanded” would be meaningless unless right at the very beginning there were certain well defined oral  teachings handed down by Christ to the Apostles that could  be taught and  observed.[20]  Such a statement infers that Christ delivered unto them at least a completed core or outline of oral doctrinal and practical essentials. The promise of the Great Commission  “and, lo, I am with you alway, even unto the end of the world. Amen”  provides additional proof that what was conveyed to the disciples was at least a sufficient outline of doctrine for all generations to come.

      Moreover, the statement on the day of Pentecost  “They continued steadfastly in the Apostles’ doctrine...” (Acts 2:42) demonstrates that the Apostles possessed some kind of body of doctrine prior to Pentecost.   The natural inference would imply that the “apostles doctrine” was that which Christ referred to in the Great Commission by the words “teaching them all things whatsoever I have commanded you.” Moreover, the same basic commission is repeated in Acts 2:41-42 (received the word…baptized…continued steadfastly in the Apostles doctrine). Jude implies that previous to his own epistle, and at a specific time in the past, that, a completed form of doctrine was given, as he says the faith  was “once delivered” (Jude 3).  Since at the writing of Jude,  the New Testament revelation was still incomplete, the most natural reference point of deliverance would be the giving of the Great Commission. The fact, that, at this precise time Jesus introduced this commission with the words “all power is given unto me in heaven and in earth, go therefore” demonstrates an historical and official point in time perfectly fitting Jude 3.

      

The  Apostolic Pattern  Demonstrated in the Acts  and Epistles

   The Apostles repeatedly remind the churches to be faithful to what was passed down to them (Rom. 16:17; I Thes. 3:6; I Jn. 4:5-6; 2 Tim. 1:13; 2:2).  Three New Testament writers provide data that confirms and demonstrates that a core of essentials was provided and passed down to the Apostles who in turn passed it down to the churches.[21]

 

Luke

   In the very first chapter of the book of Acts, Luke takes the reader back to the 40 days of instruction preceding the ascension of the Lord.  In Acts 2:41-42 he records  the church’s obedience to what can only be understood as the Great Commission. The Great Commission can be clearly seen in this passage; (1) Gospelism “as many as received the word”; (2) Baptism “were baptized”; (3) Congregationalism; “added unto them.” (4) Perpetualism “continued steadfastly.”   This congregationalization is further described by the words they continued steadfastly “in the apostles doctrine, fellowship, breaking of bread and prayers.  This last string of descriptive acts  would appear equivalent to the Lord’s phrase “teaching them to observe all things whatsoever I have commanded you”. This passage clearly demonstrates that  more than mere gospel essentials were understood by the apostles and therefore more than mere gospel essentials were included  in the Great Commission.

      The Greek verbs translated “continued steadfastly”  are found in what grammarians call  a periphrastic construction.  By using this grammatical construction,  Luke is saying that the aspects of Acts 2:41-42 define an established Apostolic custom or pattern that had begun somewhere in the past and was still being practiced at the time Luke penned these words.[22]  The obvious point of origin would be the Great Commission and the obvious point of destination would be the same as the final words of the commission, “until the end of the world.”

       Consequently, after having once clearly defined this as the Apostolic pattern, the next time Luke merely  says  “the Lord added to the church” (Acts 2:47) assuming that the reader would understand that this addition was in accordance with the pattern just previously spelled out rather than in opposition to it. This is a valid assumption as any other kind of addition would not only be contrary to what has been just grammatically spelled out as the Apostolic pattern but would also be contrary to the Great Commission according to which that pattern was established. Hence, in Acts 2:47 when Luke says, “And the Lord added to the church” he expects his readers to assume that the Lord added to the church in the very same manner as defined immediately above; (1) gospelized (2) baptized (3) congregationalized and that this congregationization included (4) continuance in Apostolic doctrine,  (5) fellowship,  (6) breaking of bread and in (7)  prayers. The next time this phrase is used is in Acts 5:14 - “And believers WERE THE MORE ADDED to the Lord...”.  Again, it is the presumption of Luke that the reader would assume they were added just like the rest of the members of the church at Jerusalem.

     Beginning in Acts 6:1 the additions were too numerous to give the exact number. Prior to this time the exact numbers were given (3,000, 5,000 ). Luke refers to these greater additions in terms of multiplication. Instead of repeating the words “were added” Luke simply says “the number....multiplied” which means the same thing with the exception that  too many were “added” to give an exact number.[23]

 

“And in those days, when the number of disciples was multiplied.....And the word of God increased and the number of the disciples multiplied...”  - Acts 6:1,7

 

 

    This multiplication refers to those that “received the word” and were “baptized” and “added” to the church at Jerusalem in the same way that all the rest of the membership had been added.  With this transition in math terms Luke also adds a significant synonym that summarizes the apostolic pattern - “the faith.”   Luke says, “and a great company of the priests were obedient to THE FAITH.”   Here is the first mention of “the faith” in the book of Acts. This phrase is found in conjunction with the multiplication of membership according to the Apostolic pattern in Acts 2:41-42.  Luke’s point seems to be that among the great numbers of those  added to the church by gospelization, baptism and congregationalization,  a specific type is separated for special mention  - “a great company of priests.”  This special mention does not imply they were added another way than the rest but rather they too “WERE OBEDIENT TO  the faith.”  The idea is that they were obedient in the same manner as all the rest had been - (1) They were gospelized; (2) they were baptized; (3) they were congregationalized and they (4) continued steadfastly in the Apostolic pattern.    

     Significantly, for the first time it would appear that the terms “the faith” are used to summarize the apostolic pattern established in Acts 2:41-42.   This first usage of “the faith” by Luke is significant as it indicates that Luke understood and introduced “the faith”  to imply that the  whole Apostolic pattern was embraced by faith and that this faith was a commitment not only to the gospel but also to  baptism as well as congregationalization characteristics (indoctrinatization, fellowship, breaking of bread and in prayer).  This contextual association would infer that ”the faith” represents core essentials that included more than mere salvation experience or mere gospel doctrines.

    The next two times  “the faith” occurs in the book of Acts it  is applied to those who have  already experienced salvation and church membership.

 “Confirming the souls of the disciples, and exhorting them to continue in the faith...” Acts 14:22

 

“And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem. And so were the churches established in the faith, and increased in number daily.” - Acts 16:4-5 - emphasis mine

 

      Neither personal subjective salvation nor mere gospel essentials are in view. Indeed the very term “to continue” (Acts 14:22) seems an intentional reference to the apostolic pattern found in Acts 2:42 - “And they continued steadfastly in the Apostles doctrine, fellowship, breaking of bread and in prayers.” It is their continuing acceptance and growth in the Apostolic pattern of doctrine and practice that is in view.

      In regard to Acts 16:4-5, the Apostles and elders at Jerusalem  provided Paul with  some doctrinal decisions (“decrees”) to be delivered to these same  churches.  Personal faith in the subjective sense of salvation is not the issue of Acts 16:4-5 but rather the embracing of objective Apostolic doctrine and practice. These decrees comprehended both the doctrine of salvation and service.[24]

     From the beginning to the end, the book of Acts is characterized by the Apostolic pattern found in Acts 2:41-42. Only in the case where there was an obvious departure from this Apostolic pattern would Luke be obligated to clearly indicate the pattern had been violated or departed from.  Such an instance occurs in Acts 18:24-19:1-6.  The context makes it clear that personal salvation is not an issue (Acts 18:25; 19:2) but doctrinal and practical error are in view (18:26; 19:5) and that a correction takes place. The very fact that such an abnormality is recorded and  corrected assumes the existence of a well-established and correct pattern as stated in Acts 2:41-42.

      If the Great Commission is considered to be the only authorized pattern for making disciples until the end of the world, then the grammar in Acts 2:42 must be considered intentional in order to set forth the apostolic pattern throughout the book of Acts.  Any other assumption would require outright disobedience  to the Lord’s commission by the apostles and early churches.  The evidence in the book of Acts is that Christ and His commands were the driving force behind all the apostles and churches in the first century.  It would appear from contextual considerations that Luke not only confirms in the clearest terms that there is an Apostolic pattern of faith and practice but that this pattern is particularly referred to as “the faith.”

 

Paul

     All of the pastoral epistles that scholars think describe a mature state of Christianity were written by the apostle Paul.  It is these epistles that most often use “the faith” in contexts of doctrine and teaching.

 

Background Considerations

      Throughout Paul’s many epistles, Paul argues that his apostolic office is equal to the twelve and that he too is under direct commission of Christ. Indeed, the pillars of the church at Jerusalem extended the right hand of fellowship to Paul and full recognition that Paul’s mission was identical to their own.[25]  Remember,  at first they would not even receive him until Barnabas brought him into the church. If he had opposed or strayed from the pattern established in Acts 2:41-42 they would have never extended their fellowship.

       Further evidence for this assumption is that  prior to Paul’s first missionary journey, Paul had been introduced to the apostolic pattern of Acts 2:41-42 by Barnabas when he had been summoned to help Barnabas at Antioch (Acts 11:26). Barnabas was no ordinary church member at Jerusalem.  He was discipled under the ministry of the twelve apostles at Jerusalem (Acts 4:36) and then selected and  authorized by the church for the very purpose to seek out and disciple those believers who had come to salvation upon the scattering of the Jerusalem church by  Saul.[26] The believers at Antioch immediately submitted to Barnabas who organized and gathered them together as a church and   “taught” them for over a year (Acts 11:23-24).  It is reasonable to assume that  Barnabas would teach what he had been taught by the Apostles and follow the same pattern the Apostles established in Acts 2:41-42. Indeed the church at Jerusalem would not have chosen  or sent him out if such an assumption were not true.  Furthermore, the grammatical structure of Acts 2:42 demands such an assumption. For over a year Barnabas immersed Paul into this apostolic pattern in the church at Antioch (Acts. 11:26). It is not unreasonable to assume that this same pattern was established in all the churches they organized in their first missionary journey.  Indeed the Scriptures don’t assume this but clearly spell it out:

...they returned to Lystra and to Iconium and Antioch. Confirming the souls of the disciples, and exhorting them TO CONTINUE in THE FAITH... [27]

 

 

      After returning to Antioch at the end of his first missionary journey, Paul was sent to the church at Jerusalem in Acts 15. Here is additional proof that Paul’s ministry was in harmony with the belief and practice of the twelve apostles. Paul found agreement with the apostles in regard to justification by faith without the works of the law. The church at Jerusalem determined to send a letter by chosen men of their own congregation back to Antioch along with Paul and Barnabas (Acts 15:22). One of these men from the church at Jerusalem was Silas who became Paul’s partner on his second missionary journey. Silas is identified by Luke as one of the “chief men” at Jerusalem (Acts 15:22). Silas was not only well grounded in the Apostolic pattern as recorded in Acts 2:41-42, but like Barnabas, he was capable of defending it and discipling others in it or he would not have been chosen to represent the church at Jerusalem.   Paul not only chose Silas for his second missionary journey, but he along with Silas became a messenger for the 12 apostles by taking the Jerusalem letter to each of the churches that he and Barnabas had organized on their first missionary journey -

 

“And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem. And so were the churches established in THE FAITH, and increased in number daily” (Acts 16:4-5).

 

     These facts demonstrate clearly that the missionary endeavors of Paul and Barnabas and then Paul and Silas were patterned after Acts 2:42 as all of them went back to these churches as representatives of the twelve apostles and church at Jerusalem in regard to “the faith.”

The Oral Tradition

     Prior to spelling “the faith” out in inspired epistles, Paul had provided an oral tradition of doctrine and practice to each church he organized. Paul  reminds Timothy to hold fast to the form of sound words which he had “heard from me” (2 Tim. 1:13) and to pass down to other faithful men “the things that hast heard of me among many witnesses” (2 Tim. 2:2). These passages would indicate that the Apostle had provided an oral tradition of doctrine. This doctrine was carefully outlined by chosen terminology (“hold fast to the form of sound words”)[28] and definitions which were repeated over and over in the presence of Timothy on their missionary trips together. Paul commands them to use this standard for qualifying every  man which is to be ordained and if any man does not agree with that standard, they are to rebuke him sharply that he may be sound in “the faith.”  Again, the “the faith” is used as an objective standard for an apostolic body “doctrine.”

     In his second missionary journey, Paul spent three years at Ephesus and reminded the elders at Ephesus  that he had “not shunned to declare...the whole counsel of God” (Acts 20:27). The word “whole” implies that more than mere salvation essentials are involved but rather a complete system of doctrine was imparted. He also reminded them that “by the space of three years I ceased not to warn every one night and day” concerning false teachers who would corrupt the apostolic pattern of doctrine and practice that he had delivered (Acts 20:29-31).

       Later, Paul wrote to Timothy at this same church in Ephesus and gave him the specific charge to protect this “whole counsel” from distortion by false teachers. Paul instructs Timothy that he is to see to it that no one comes in and teaches any “other doctrine” than what Paul had taught (I Tim. 1:3) but rather he is to make sure that everything that is taught tends toward “godly edifying which is in [THE]  FAITH” (I Tim. 1:4).[29]  Therefore the “whole counsel of God” is identified in his later epistle to Timothy as “the faith.” In addition, he warns Timothy that false teachers would be the cause of some departing from apostolic doctrine:

 

     “Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith   giving heed to seducing spirits and doctrines of devils.”  - I Tim. 4:1

 

 

      Here the faith is in direct contrast to “doctrine of devils.”  This would imply that faith in the objective sense rather than the subjective experiential sense of salvation is intended ( the subjective  state is established by grace and cannot be altered at a later date by demons or devilish doctrines).[30]

     Paul writing to the Romans mentions “the doctrine” they had received and warns against those who would pervert it:

 

     “Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have received and avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly and by good words and fair speeches deceive the hearts of the simple”  Rom. 16:17-18 - emphasis mine

 

 

      The natural reading of this text would lead a person to believe that the doctrine refers to a specific body of instruction which was received by the Church of Rome at its conception. The problem people are described as those “which cause divisions and offenses.” The means by which they cause such divisions is described by the words “good words and fair speeches deceive...”  The standard by which these “good words and fair speeches” that deceive are tested is “the doctrine which ye have received.”   The means to remove such problem persons is described by the words “mark them...and avoid them.”  Significantly, it is not personal subjective faith in salvation that is in view but rather the apostolic doctrine that was imparted at the organization of this church. This verse demonstrates that the church at Rome had received apostolic doctrine and they were responsible to keep it from distortion.

     Writing to the Colossian church Paul reminds them that they had been “established in the faith” (Col. 2:7).  This establishment in “the faith” is said to have been accomplished through previous apostolic  “instruction” which was intended to prevent them from being deceived by “philosophy and vain deceit, after the tradition of men, after the rudiments of the world” (Col. 2:8).

       Writing to the church at Thessalonica, Paul commands them to separate themselves from “every brother” that walks contrary to “the tradition”[31] which they had received from Paul (2 Thes. 3:6). Individual members had departed from some specific doctrinal instruction concerning the Lord’s coming (2 Thes. 2:1-5) and as a direct result of erring in these doctrinal issues they had left off working and became dependent upon other members.  Paul refers to this oral tradition of doctrine and practice that he had left with each church. In particular he had instructed them concerning the Man of sin (2 Thes. 2:4-5).  This instruction is not found in the first epistle and therefore must have been part of his oral teaching. It is this oral teaching he identifies as “the tradition.”

 

Ordination

     Paul writes Titus and instructs him concerning the qualifications of those who would fill the office of Pastor. One qualification set forth is that the candidate must be able by “sound doctrine” to reprove those in error so that those in error may be “sound in the faith.”

     “Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers....This witness is true. Wherefore rebuke them sharply that they may be sound in the faith..” - Tit. 1:9,14

 

     Personal faith in the subjective sense of salvation is not in view but rather the body of doctrine embraced by candidates seeking ordination.  Furthermore, he instructs Timothy to make sure that those who fill the office of Pastor and deacon are those who hold to the “form of sound words” (2 Tim. 1:13-14)[32] and who are duly qualified to faithfully pass them down to others through ordination (2 Tim. 2:2).  Only by placing such men in positions of leadership (I Timothy 3:1-13) would the church remain “the pillar and ground of the truth” (I Tim. 3:15). 

 

Warnings about False Teachers and False Systems of faith

     At the close of Paul’s ministry,  he warns Timothy of false teachers and perilous times (2 Tim. 3) and concludes by charging him to preach the word and teach sound doctrine because many will depart from “the truth” (2 Tim. 4:1-6).  After saying all these things, Paul says,

 

“I have fought a good fight, I have finished my course, I have kept the faith” - I Tim. 4:7

 

 

     This statement is  preceded by a  context which warns of those  turning away from sound  doctrine (vv. 1-5) and it is followed by a context describing  those ministers who failed to finish a  course (vv. 10-16) intended for the defense of  “the faith”.  Mere Salvation is not the question in this context but rather faithfulness to truth and faithfulness in the one vocation designed to defend the faith.   In view of Paul’s faithfulness he expected to receive “the crown of  righteousness”.[33]  He was not hoping to obtain salvation due to his faithfulness as this would be contrary to everything Paul taught about grace as grace is an undeserved gift rather than a reward. The Apostle Paul laid down “the faith” in every church he established and defended “the faith” up till his death and he expected Timothy and Titus to follow in his steps as well as all who love the Lord Jesus Christ.[34]

 

Jude

“Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.” - Jude 3 (emphasis mine)

 

     Jude also uses the terms “the faith” in a sense that the great majority of Bible expositors believe refers to a body of truth rather than subjective salvation.

          The aorist passive tense paradoqeish (“delivered”) combined with the term apax  (“once”) and its explicit meaning, make an almost airtight case against interpreting “the faith” as the state of salvation or subjective faith in personal salvation.  Nor can “the faith” here  be referring to the Scriptures as the Scriptures were not yet completed at the writing of this epistle.  Jude speaks of the faith as having been already once delivered.  The Aorist tense (paradoqeish) points to  a completed action at a specific point in the past.  The term translated “once” (apax) is elsewhere translated “once for all” (Heb. 10:10).  Hence, the language is referring to “the faith”  that was once delivered as a completed action prior to the writing of Jude which will never be repeated or redelivered again. Moreover, “the faith” is something that we are to “earnestly contend for.”  This is an ongoing incomplete action that describes a fierce struggle as in a wrestling  match. The opponents in this match are immediately identified as false teachers (vv. 4-19). This  demonstrates that the nature of “the faith” has objective  doctrinal significance rather than personal subjective salvation. 

     The “common salvation” which is to be defended refers to the  doctrine rather than to the experience of salvation.  The context demonstrates that this “common salvation” is comprehensive of salvation in its broadest objective sense (past, present and future aspects of salvation). Jude’s concern is that false teachers may slip in and distort “the faith” (v. 4) by teaching those things that characterized the way of Cain...the error of Balaam....the gainsaying of Korah (v. 11).  Each of these examples are avenues of attack upon the apostolic doctrine and practice. Cain would characterize those who attack the gospel of grace through a gospel of works. Balaam would characterize those who attack  progressive sanctification through covetousness and immorality.  Korah would characterize those who attack the ordained leadership of the churches (defenders of the faith) through subversion of the ministry and rebellion against the authority of the scriptures.

     The fact that these false teachers are said to have “crept in” demonstrates that they are doing their destructive teaching within the membership of the Lord’s churches.

     A great number of interpreters believe that “the faith” Jude refers to is the apostolic doctrine and practice.  It was officially delivered once by the Lord in Matthew 28:19-20 and promised to be perpetuated by handing it down from church to church (2 Tim. 2:2; 2 Thes. 3:6) until the end of the age (Mt. 28:20).

 

Warnings of Apostasy

     In the early letters to the Corinthians the Apostle Paul warns that some were preaching another “Christ....gospel...spirit” under the pretense of Apostolic authority (2 Cor. 12).  New Testament writers continually  warned about the rise of distorted forms of Christianity (Matt. 24:23-25; Acts 20:29-30; 2 Thes. 2:3-9).  Jude clearly warned of  a distorted form of Christianity that denied  essentials of the Christian faith (Jude 3-11).   The Pastoral epistles were written to warn of such distortions (I Tim. 1:3; 4:1-2; Tit. 1:9-13) and to exhort young Pastors to abide by the apostolic pattern of doctrine and practice (2 Tim. 1:13; 2:2; 4:7).

     Such warnings would be meaningless unless a recognized standard of oral orthodoxy already existed and was available prior to the finishing of the New Testament Cannon (Jude 3). 

 

Conclusion

     Luke, Paul and Jude furnish evidence that a complete body of essentials or system of faith was handed down to the Apostles which in turn was handed down church to church. This body of faith consisted of core essentials that were further developed and later expounded into  written form known today as the New Testament.  However, the initial oral tradition involved much more than mere gospel essentials as from the very beginning they included baptism, the Lord’s Supper, the church and its discipline as well as  other essentials for church fellowship and spiritual growth. The ordination of pastors indicate that an objective standard of orthodoxy was available and used as the standard for qualifying or disqualifying men from the ministry. The evidence points to Jesus as the author of “the faith” and to His earthly ministry as the time “the faith” was once delivered to the church.  Acts 2:41-42 provide evidence that an apostolic pattern of doctrine and practice which was more comprehensive then mere gospel essentials was in place and used as the oral standard of orthodoxy until it was embodied and expanded in the writing of the New Testament.

     The distinction between “the faith” used in the sense of the state of salvation versus the system of faith and practice is a matter of context.  The context in which the state of salvation is found clearly deals with the salvation of individuals whereas the context in which the system of truth is found deals with the doctrine and practice of individuals and the church.

 

III. The Synonyms of “The Faith”

     A “synonym” is a word that  basically means the same thing as another word but is spelled differently. There are several synonyms found in the New Testament for “the faith” as a matter of doctrine and practice. A peculiarity of all these synonyms is that they are always found in the singular number with the definite article (“the”).  The definite article (the) may demonstrate that the subject was well known and distinct from all others. The singular number (faith) may refer to a united system  or body of truth as the singular object of faith. This body of truth would refer to the essential and basic doctrines communicated to apostles by Christ and thus be later identified as “the doctrine of Christ” (Heb. 6:1).

     The singular number with the definite article may have arisen simply because that it was commonly shared by all apostolic churches just as there was but “one baptism” so also there was but “one faith”. Sufficient evidence has been provided to show that the same apostolic doctrine and practice was indeed passed down from church to church. The oral tradition and practice that was passed down is outlined in Acts 2:41-42.  This passing down of “the faith” from church to church introduces the first synonym in our study:

 

1. The Tradition: Because “the faith” was passed down from church to church it became known as the tradition. The word “tradition” in the following  passage is from the Greek word “paradosis” and simply means “things passed down.”  Some things men pass down are bad (Matt. 15) but other things are good and to be  kept:

 

“Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after THE TRADITION which he received of us.” - 2 Thes. 3:6[35]

    The Great Commission as well as specific Apostolic instruction confirm that a body of truth was to be passed down from church to church:

 

“And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.” - 2 Tim. 2:2

 

 

     In the above passage there are four distinct generations of preachers involved; (1) The apostle; (2) Timothy; (3) faithful men; (4) others also.

     The Faith was passed down from church to church from Pastor to Pastor in order to provide boundaries of acceptable doctrines and practices so that the churches would be protected from apostasy. Any “brother” who willfully and continuously stepped beyond these boundaries was to be withdrawn from. The internal purity of the church depended upon reprimanding and if necessary withdrawing from any “brother” who stubbornly persisted in false doctrine and/or practice. “The tradition” provided the necessary standard of doctrinal orthodoxy to remain faithful to Christ.

 

2. The Doctrine:  The term “doctrine” simply means “teaching” and coincides perfectly with the command of the Lord “teaching them to observe all things whatsoever I have commanded you” (Mt. 28:20).  The total teachings of the Lord are referred to as “the doctrine” or “the doctrine of Christ” (Heb. 6:1). We have  already  seen that the Apostles obedience to this command is referred to as “the apostles doctrine” - Acts 2:42

     As a rule of orthodoxy for sound faith and practice “the faith” could be used by the churches to test anyone who came into their midst. The churches were commanded to mark and avoid anyone who came into their midst  teaching things contrary to “the doctrine” which they had received from the Apostles.

“Now I beseech you brethren, mark them which cause divisions and offenses contrary to THE DOCTRINE which ye have learned; and avoid them.” - Rom. 16:17

 

 

3. The Truth: Because this system of doctrine provided the basis for what was to be considered “truth” as opposed to error, it was often referred to as “the truth.”

“...Wherefore rebuke them sharply, that they may be sound in the faith; Not giving heed to Jewish fables, and commandments of men, that turn from the truth” - Tit. 1:13-14

 

    Here “the faith” and “the truth” are synonymous and are contrasted with a system of belief which  opposes what Christ delivered.   Paul warns Timothy against those who teach an opposing system of faith and describes them as always learning but never able to come  to the knowledge of “the truth” (2 Tim. 3:7). In contrast to these false systems of faith, Paul refers to  the doctrine passed down to him by Christ as  “my doctrine” (2 Tim. 3:10) and ends his epistle to Timothy by claiming that “I have kept THE FAITH” (2 Tim. 4:7b).

      Using this standard to qualify who could be ordained (Tit. 1:9-13) and who should be removed from  membership (2 Thes. 3:6) provided the churches with guidelines and thus eliminated heresy and sustained the church as “the pillar and ground of the truth” (I Tim. 3:15).

 

4. The Way:  The expression “the way” is found two times in the book of Acts  (Acts 24:14,22) and refers to the distinctive doctrines and practices that distinguished early Christianity from other Jewish “sects”:

“But this I confess unto thee, that after The Way which they call heresy,(literally “a sect”) so worship I the God of my fathers, believing all things which are written in the law and in the prophets.” - Acts 24:14 - emphasis mine

 

       God’s way of service was identified as “the way of the Lord” as early as Genesis 18:19.  This first Old Testament usage is immediately clarified by the Triune God  to mean “to do justice and judgment” (emphasis mine). This was said long after Abraham had responded in faith to the gospel (Gal. 3:8). From the beginning, this designation involved more than just gospel essentials.

     Paul’s application of this Old Testament phrase to Christianity was intended to identify Christianity with God’s way of salvation and service. The Jewish response to Paul’s usage was to identify it rather as “heresy” than to concede to this Biblical description. This passage demonstrates that the  term “heresy” was being used by the Jews synonymously for what Paul called  “the way”.

       The term “heresy” represents a Greek word that is translated elsewhere as “sect” (Acts 24:5) and is used in the sense of a  “denomination” or “party division”.[36]   For example, the Sadducees were called a “sect” (Acts 5:17) as well as the Pharisees (Acts 26:5).  In Acts 28:22 Christianity is  called a “sect.” The term implies a negative perspective. It refers to a group of people who are separated from others due to a choice or way of thinking that divides them from others. The focus of this term is upon the particular teachings that cause the separation from others. For example, it stood for the distinctive doctrines that divided the Pharisees  from the Sadducees rather than those teachings the Pharisees and Sadducees held in common with each other. Paul’s Jewish adversaries called “the way”  a “sect” due to those doctrines which separated Christianity from Judaism.  Primarily, it was the identity and work of Jesus of Nazareth and the church and its ordinances that divided Christianity from mainline Judaism.  The Jews believed in a Christ but not Jesus. They believed in a salvation but not the gospel of Jesus. Judaism believed in serving God through the temple and its ordinances but  not through  the church and its ordinances. It was primarily these distinctives of salvation and service that separated Christianity from Judaism which constituted “the way” of the Lord.

    Moreover, it was the term “heresy” that would also separate apostolic Christianity from all predicted future distortions or apostate forms of Christianity. Hence, “the way” designated those essential truths that separated apostolic Christianity from all similar religions or sects as well as all future apostate forms of Christianity.

 

Conclusion: In studying these synonyms for “the faith” it was discovered that the faith was to be passed down to all churches and thus identified as the tradition.  It was considered to be the body of teaching that originated with Christ  and  as such was identified as the doctrine of Christ.  As the standard  of orthodoxy it was identified as the truth in order to protect and separate them from all who taught error. The distinctives of Christianity were identified as the way  in order to separate it from all other religious ways as well as to distinguish it from all apostate ways that would arise. Hence, the way refers to the distinctives of Christianity that separate it from all other ways.

 

IV. The Great Commission and the Faith

 “And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Ghost, Teaching them to observe all things whatsoever I have commanded you, and lo, I am with you, alway even unto the end of the age” - Mt. 28:18-20

 

     Although the terms “The Great Commission” are not to be found in Holy Writ there seems to be a unanimous consensus within professed Christendom that such words properly describe the commission as found in Matthew 28:18-20.

     It has been argued that Jude refers to the giving of the Great Commission as “the faith once delivered” (Jude 3).  It also has been argued that  the Great Commission spells out certain well defined aspects of the faith: (1) The gospel; (2) Baptism; (3) congregationalism [steadfast continuance in the apostles doctrine, fellowship, breaking of bread and prayer].; However, a closer investigation of the wording of the Great Commission reveals “the faith” in a much more clearer light.

 

The copyright of the Faith

     Most are familiar with a “copyright.”  A copyright is to prevent unauthorized reproduction of an author’s work.  A copyright may allow for reproduction under certain terms or conditions. The Great Commission is the Lord’s own copyright of “the faith” with limited provisions for authorized reproduction. The context of this commission spells out certain well-defined limitations.

 

1. Limited to Delegated Authority - “all power” - Only the Lord has “all power” (Gr. exousia = “authority”) in heaven and earth (v.18). All other authority is delegated or limited authority. For instance, governments are ordained by God and are authorized to exist within the boundaries of righteousness (Rom. 13:1-5). Peter and John drew the limitation of authority delegated by God to governments when they said, “Whether it be right in the sight of God to hearken unto you more than unto God, judge ye.”  The Husband is delegated authority by God to be the head over his wife and home (I Cor. 11:3) “as fit in the Lord” (Col. 2:18). Likewise, the Lord is giving authority to make disciples, but that authority is provided with specific limitations that can be clearly seen in these verses.

 

2. Limited by a Prescribed Process: The Lord does not give authority to make disciples just any way you please.  The grammatical context defines what it means to make disciples according to the Lord. To begin with, there is one main verb (“make disciples” translated “teach” in KJV) and three participles (“go”, “baptizing”, “teaching”).  In Greek grammar the job of the participle is to help define and modify the main verb. These three participles are not dangling participles but rather give a defined logical process as to what it means to make a disciple.

     The second implication of the grammar is found in the correlation of the tenses of the participles with the tense of the main verb.  The tense of the participle tells what time the action of the participle occurred in conjunction the action of the main verb (“make disciples”).  If the participle is Aorist tense then the action of the participle occurred prior to the action of the main verb and therefore must precede the action of the main verb.  If the participle is present tense then the action of the participle occurred simultaneous or is inclusive with the action of the main verb.[37]   

     The first participle go is found in the aorist tense while the latter two participles baptizing and teaching are found in the present tense. What does this mean?  The present tense indicates that the actions of baptizing and teaching are inclusive in the act of making disciples.  However, the aorist tense indicates the act of going precedes and therefore is a preparatory action to the act of making disciples.  Moreover the aorist tense in connection with present tense participles would indicate that this act is not only preparatory to making a disciple but it is a completed action prior to making disciples. In the parallel gospel of Mark we are told that this going is with the gospel (Mk. 16:15) and that the preaching of the gospel precedes the act of baptism and indoctrination. This strongly asserts that a person must be first gospelized before baptism or indoctrination. This is exactly what John The Baptist required when he commanded that some should “bring forth therefore fruits meet for repentance” (Mt. 3:8).  John required faith and repentance in regard to the preaching of the gospel (Mk. 1:14-15; Jn. 3:36) as did all the Apostles. Any person who responds to the gospel in repentance and faith is a gospelized or saved person. The thief on the cross was completely gospelized without baptism or indoctrination. The aorist tense indicates that such gospelization is finished or completed prior to baptism and indoctrination.

        Third, the participles “baptizing” and “teaching” are found in the present tense.  This indicates that the action of making a disciple is inclusive of baptizing and teaching them to observe all things. You cannot be a disciple or make a disciple apart from baptism and indoctrination. The order of participles shows that baptism occurs first and then is followed by assembling to indoctrinate the one baptized.

      What is the process in making a disciple then?  The Great Commission requires that gospelization occur first before (aorist tense) a person submits to baptism or assembles for indoctrination. It also requires baptism and assembling for indoctrination in order to be (present tense) a disciple.

      These participles help define what it means to “make disciples.” This is the Lord’s prescription or copyrighted process for making disciples and any other method is a violation of His copyright and will produce bogus disciples.

3. Limited by Essential Unity: The Lord never authorized anyone to go preach another Gospel or administer another baptism or teach another system of faith other than what He Himself observed and commanded. His explicit words are “teaching them whatsoever I HAVE COMMANDED...”  What this means  is that the Lord has only authorized to make disciples by the same gospel, same baptism and the same doctrine and practice He Himself observed and commanded. 

     Those who preach another gospel have violated this copyright. Those who administer another kind of baptism have violated this copyright. Those who teach another system of faith and practice have violated this copyright. The Lord authorized only the reproduction of disciples of like faith and order with Himself.

 

4. Limited by Church Affiliation:  This commission cannot possibly be observed  apart from membership in a New Testament church. The last part of this commission  “teaching them TO OBSERVE  all things whatsoever I have commanded” demands the physical gathering together with the learners.

     For instance, how could they obey this command in regard to the instructions in Matthew 18:15-17 apart from being in the same church?     How    could    they    observe  the instructions in Matthew 26:25-30      without      physically       gathering       together   with  them? How could they observe Hebrews 10:25 apart from physically gathering together? The churches found in the book of Acts are a direct result of obeying this commission. The churches addressed by New Testament epistles are the results of obeying this commission (Acts 13:1-4). This commission requires the previous existence of such a church in order to bring about or reproduce such a church. The New Testament church is the essential antecedent for carrying out the Great Commission. Where there is no such church there can be no such commission. Jesus could not have given this commission apart from the present existence of such a church  (see Acts 1:22-23).

 

“Wherefore  of these men, which have COMPANIED with us all the time that the Lord Jesus went in and out among us. Beginning from the baptism of John unto that same day that he was taken up.....” - Acts 1:21-22

 

 

     According to Acts 1:21-22 the Lord gathered together with these disciples habitually from the time of John the Baptist[38] until He was taken up from them. Notice the language, “he went in and out among us.” This language infers the existence of an assembly which could be entered and exited. The term “companied” represents a Greek term that means “gathering together.” In other words, the New Testament Church was inclusive in  training the twelve as apart from it He could never have said “teaching them to observe whatsoever I HAVE commanded you.”   It also means that the N.T. Church must have existed prior to Pentecost and  only “added to” (Acts 2:41) and empowered on the day of Pentecost (Acts 2:1) or else the absurd conclusion must be drawn that  this pre-Pentecost age long commission to make disciples does not include  the church and  church membership. What church would embrace an interpretation of discipleship that excludes the church and church membership?

 

5. Limited by a qualified  “you”:  Everything considered above demands that Christ did not authorize just anyone to make disciples. It should be obvious that you cannot gospelize someone if you don’t know the gospel of Christ yourself. You cannot baptize anyone if you have not been baptized yourself. You cannot indoctrinate anyone if you have not been assembled under a teacher and have been taught yourself. The only ones  authorized to do these things are those who have been through the same process themselves. The blind cannot lead the blind and disciples do not evolve but they are made (“go MAKE disciples”).

     Since the commission is limited to those who are unified in the SAME essentials, it should be clear to the reader that those discipled through another gospel, or another baptism or another system of faith and practice are bogus disciples and are not authorized by Christ.  Hence, only those of LIKE FAITH AND ORDER with Christ are authorized to reproduce after their OWN KIND. Reproduction of any other kind is unauthorized and violates the divine copyright.

    Jesus promised to be with this plural” you until the end of the age. The eleven as individuals are dead. The eleven considered as the apostolic office ceased by the end of the first century.  The eleven considered merely as Christians makes no sense as Christians are not united around the SAME baptism and doctrines. It has been argued that the commission cannot exist apart from a New Testament church as it requires such a church to execute it as well as culminate it. The eleven then must be seen as ordained representatives of the first church at Jerusalem (I Cor. 12:28; Eph. 2:20).  The Commission cannot be observed apart from or outside of the membership of a New Testament Church without violating the copyright demands of this Commission.

 

Conclusion

     The contents of the Great Commission do not necessarily spell out in detail all the individual doctrines of “the faith.”  However, the Great Commission does provide four basic divisions that broadly define the boundaries of the faith (same gospel, same baptism, same observances, same reproductive cycle).  The prescribed fourfold process along with the restrictive words “whatsoever I have commanded” define the Great Commission as a Divine copyright for making disciples. The very nature of this copyright limits making disciples to those of like faith and order with the first church at Jerusalem and no other kind. All other kinds are bogus disciples.

 

 

V. The Faith and Baptism

The Logo of the Faith

     Just as most are familiar with a copyright most are also very familiar with a logo. A logo is a visual representation of a manufacturer. A logo identifies that a certain product belongs to a certain manufacturer. Likewise, baptism is the logo of the particular faith administering it. It publicly identifies the candidate for baptism with the doctrine and practice of the administrator.

     Consider the last statement, “it publicly identifies the candidate for baptism with the doctrine and practice of the administrator.”  For example, if anyone submitted to a Roman Catholic Priest for baptism, what would all those who observed that baptism assume? They would identify the person being baptized with the Roman Catholic system of faith.  Public submission to that Priest for baptism is the stamp of approval upon their doctrine and practice or why else publicly submit to him?

     Hence, it is important who baptizes you as  baptism is a public endorsement of and identification with the doctrine[39] and practice of its administrator. In this case it would be recognized as the logo of the Roman Catholic Church.

     That is why the Lord restricts the administration of baptism to those who are of like faith and order  with Him. He does not want anyone to publicly endorse or identify with any system of faith except that  which was “once delivered.”

     In the Great Commission, Jesus identifies the proper  administrator of baptism to be the one who preaches the same gospel, administers the same baptism and teaches the same doctrine as Him. He restricts authority to baptize to those of like faith and order with Himself. All other administrations are bogus.

         What is the “same” baptism of Jesus?  Baptism in the New Testament is inseparably identified with at least twelve essentials. Four out of these twelve are administrative procedures that are essential for baptism to be Scriptural baptism. An administration that lacks one or more of these four essentials may provide moisture but falls short of what the Bible regards as baptism. These four administrative essentials are:

 

 1. The Right Candidate (Mt. 3:8) Professed saved person

 2. The Right Design - (I Pet. 3:21; Rom. 6:4) Public symbolic  identification with Christ

 3. The Right Mode - (Rom. 6:4; Col. 2:12) Immersion only[40]

 4. The Right Administrator  - (Acts 2:41) Ordained representative of  a church of like

                                               faith and order

       In addition to the above four administrative essentials, the proper administrator can also be identified by at least eight doctrines that are directly associated with baptism. In the scriptures, baptism is directly associated with the whole range of essential theology.  The following eight doctrines involved with baptism are  theology proper (doctrine of God), soteriology (doctrine of salvation), Christology (doctrine of Christ), hamartology (doctrine of sin), pneumatology (doctrine of the Holy Spirit), ecclesiology (doctrine of the church), eschatology (doctrine of last things).

 

    1. The  Triune God - Mt. 28:19; Jn. 17:3 - Theology proper

   2. The Gospel of grace without works - Rom. 6:3-4; Gal. 1:6-9 - Soteriology

   3. Conversion and its fruits before baptism - Mt. 3:6-8; Lk. 13:3 - Hamartology

   4. Progressive Sanctification of the soul- Rom. 6:5; I Jn. 1:8 - Pneumatology

   5. The NT Church as a visible institution - Mt. 28:20; Acts 2:41 – Ecclesiology

   6. Deity and humanity of Christ - Gal. 3:27; 2 Jn. 7-11 - Christology

   7. The New Birth of every believer - Col. 2:12-13 – soteriology

   8. Glorification of the body - I Cor. 15:12-17; 28 – Eschatology

 

    All apostate systems of faith can be easily identified by two basic errors. (1) They will violate one or more of the administrative essentials and/or (2) they will  distort or deny one or more of the doctrinal associations of baptism. All eight of the doctrinal associations with baptism are doctrines essential to salvation and service. Churches of like faith and order with Christ will strictly demand all four administrative essentials and will believe and teach all eight doctrines directly associated with baptism. These associations and peculiar marks of Baptism are essentials of The Faith.

 

VI. The Contents of the Faith

      In studying the Great Commission it was discovered that “the faith” is broadly identified by the four basic divisions of the Copyright principle found in the Great Commission :

  (1) Same Gospel

  (2) Same baptism

  (3) Same kind of congregational faith and Practice;

  (4) Same reproductive cycle until end of the age

       The apostles orally passed down these areas of sameness to the early churches (Acts 2:41-42; I Tim. 2:13; 2:1). However, false teachers arose and began to undermine and erode these oral teachings. In response to false teachers, the apostles confronted the errors in writing. These essentials of “sameness” were further expounded and defended against various errors that crept in. These writings eventually became the New Testament Scriptures.  The completed Scriptures contain more than the mere essentials of the faith. In addition to the essentials originally given, the Scriptures contain additional relative non-essential doctrine, historical and cultural details.

     The question arises, “how can the original bare essentials be identified and separated from the relative non-essential matters of Scripture”? The answer is found in applying three general principles which are logical and Biblical and then applying the principles that have already been set forth under “The Copyright” and “the Logo” of the Great Commission.  The three general principles are:

 

1. All teachings that are stated as non-negotiable: Every doctrine and practice that the Bible explicitly or implicitly demands or limits by definition or forbids to transgress must be considered part of the “all things” and  an essential of  “the faith”.

       John McArthur says concerning the first principle:

    Certainly any list of fundamentals would have to begin with these doctrines Scripture explicitly identifies as non-negotiable… All who call themselves Christian should agree that there is a body of doctrine that is non-negotiable [41]

 

 

2. All Permanent and Unique Features of Original Christianity that distinguish it from other World Religions.  All Christians should agree that there are permanent and abiding features of Christianity that separate it from all other “ways.”

 

3. All Doctrines that are necessary to preserve “the faith.” Every doctrine or practice that the Bible requires for the continued existence of “the faith” unto the end of the age must be considered as an essential of “the faith.”

 

      These three principles are not only logical but also Biblical in character. Furthermore, they are in keeping with the promise of perpetual reproduction of like faith and order until the end of the age

          How would these three principles be applied in a practical way in order to identify the “all things” of the Great Commission? What are some explicit examples for each principle?   The following few scriptural examples are given for each principle:

 

 

A. Doctrines that are non-negotiable by express statement, limitation, definition

    or prohibition

“...except a man be born again he cannot see...enter the kingdom of God...Marvel not that I say unto you that YE MUST be born again.” Jn. 3:3-7

 

“Except ye repent  ye shall all likewise perish” - Lk. 13:3

“Without faith it is impossible to please Him, for he who comes to God MUST believe that He is, and that He is a rewarder of those who seek Him.” - Heb. 11:6

“And if by grace then it is no more of works otherwise grace is no more grace; and if by  works then it is no more grace otherwise work are no more work.” - Rom. 11:6

“If any man or angel preach any other gospel than what I have preached unto you, let him be accursed.” - Gal. 1:8

 

“If we say that we have no sin, we deceive ourselves, and the truth is not in us.” - I Jn. 1:8

 

“Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son.” - 2 Jn. 9

 

“Follow.....holiness, without which no man shall see the Lord” - Heb. 12:14

“no man can say Jesus is Lord but by the Spirit...” I Cor. 12:3

 

B. Doctrines and Forms Permanently Unique to Biblical Christianity

        1. The Doctrine of the Triune Godhead

        2. The God Man - Jesus Christ

        3. The Substitutionary atonement of Christ

       4. The Church institution - its origin, nature and government

       5.  The Gospel Ordinances of baptism and the Lord’s Supper

       6.  The 66 books of the Bible as the unique inspired Word of God and final

           authority for doctrine and practice.

      7. The incarnation

C. Doctrines Necessary  for The Faith to Persevere:

    1.  The preservation of the Scriptures from generation to generation.

“The words of the Lord are pure words: as silver tried in a furnace earth, purified seven times. Thou shalt keep them, O Lord, thou shalt PRESERVE them from this generation for ever.” - Psa. 12:6-7

 

 

   2.  The preservation of the New Testament Church,  its government and

      ordinances:

“...which is the house of God, the pillar and ground of the truth” - I Tim. 3:15

    “To Him be glory in the church by Christ Jesus throughout all ages world without end” - Eph. 3:21

 

“...upon this rock I will build my church and the gates of hell shall never prevail against it.” - Mt. 16:18

 

 

     3. The immutability of Christ’s Age Long promise:

“Go make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Ghost, Teaching them to observe all things whatsoever I have commanded you, and lo, I am with you, alway even unto the end of the age” - Mt. 28:19-20

 

      The three examples (1,2,3) provided for this last principle are noteworthy.   “The faith” cannot continue to exist apart from these three essentials. The scriptures are the source of “the faith”. The church is the pillar and ground of “the faith”. The great commission is the reproductive cycle for “the faith”.  Apart from these three doctrinal essentials the faith as found in the pages of the New Testament simply ceases to exist.

     Jesus promised that “the faith” would never go extinct but would continue to exist (Mt. 28:20 - “until the end of the world. Amen”). This age long guarantee explains why Jude said that it was “once delivered” (Jude 3). The same Greek term translated “once” in Jude  is translated “once for all” in Hebrews 10:10. If as many believe, that “the faith” did go extinct and was re-delivered then Jude was wrong and Christ lied and the gates of hell have prevailed (Mt. 16:18) against both His Word and His churches. Perseverance of “the faith” is essential to the trustworthiness of the Bible.

          When “the faith” is considered in both its widest and narrowest application it can be defined with precision. The Great Commission provides a basic fourfold outline of “the faith” once delivered. This fourfold outline broadly defines “the faith” within the specifics of four categories of “sameness” as previously described under the topic “the copyright of the faith.”

 

          The Great Commission   -      1                        2                        3                        4

 

     Add to this foundational list the eleven principles associated with scriptural baptism and the faith is more precisely defined:

 

Baptism essentials        -    1      2      3      4      -     1     2     3     4     5    6     7     8

 

       However, when you define the “all things” of the Great Commission by the last three general  principles (non-negotiable, unique and enduring doctrines) then “the faith” as a body of Apostolic essentials can be defined with full precision.

     When all of these tests (copyright, logo, three) are considered together, then, they provide three basic guides to discern and to identify the essentials of the faith:

 

 

 

 

Guide #1: The Copyright Principle for identifying the Faith  - Authority limited

                 to reproduce churches of like faith and order 

    1.  The SAME gospel,

    2.  The SAME baptism,

    3.  The SAME kind of congregational faith and practice

    4. The SAME historical origin and reproductive perpetuity.

 

 Guide #2:  The Logo Principle for identifying the faith  - Baptism is the Logo of

                   The Faith and as such it identifies with twelve essentials of the

                  Faith.

The Four Administrative Qualifications:

   1. The Right Candidate (Mt. 3:8) Professed saved person

   2. The Right Design - (I Pet. 3:21; Rom. 6:4) symbolic  identification with Christ

   3. The Right Mode - (Rom. 6:4; Col. 2:12) Immersion only

   4. The Right Authority - (Acts 2:41) Ordained representative of like faith

 

The Eight Doctrines that characterize the proper administrator:

   1. The  Triune God - Mt. 28:19; Jn. 17:3

   2. The Gospel of grace without works - Rom. 6:3-4; Gal. 1:6-9; I Pet. 3:21

   3. Conversion and its fruits before baptism - Mt. 3:6-8; Lk. 13:3

   4. The Progressive Sanctification of the soul in holiness - Rom. 6:4-5

   5. The Glorification of the physical dead  body - I Cor. 15:12-17; 28

   6. The Church as a visible institution - Mt. 28:20; Acts 2:41

   7. The Deity and humanity of Christ - Gal. 3:27; 2 Jn. 7-11; Mt. 28:19

   8. The New Birth of every believer - Col. 2:12-13

Guide #3: The Three General Principles that identify  the “all things”

     1. Every doctrine the Bible demands to be Non-negotiable

     2. Every doctrine and form permanently unique to Biblical Christianity

     3. Every doctrine essential for the continued perseverance of the Faith as a

         system of doctrine and practice. 

Conclusion: These three Biblical guides define with precision what is and what is not

to be considered essential to the Apostolic faith and practice.

 

 

VII. How Important is “the Faith”?

    This portion of the thesis is dedicated to applying the conclusions of the previous sections on “the faith” to the present confused state of professed Christianity. If “the faith” refers to the apostolic essentials of salvation and service as has been shown, then such an understanding would be very helpful in clarifying the confusion that reigns within Christendom today.   The importance of “the faith” as a system of vital core doctrines can be seen by what the New Testament writers require in regard to it.

 

The Basis for the Ordained Ministry

     There can be no qualified ministry to ordain apart from men sound in  “the  faith” according to Titus 1:9-13 and  I Timothy 2:2.  Qualifications limit who may fill the ordained offices. Paul limits those offices to men who have been proven to be “faithful” (I Tim. 3:10; 2 Tim. 2:2).  He limits those offices to those who are able by “sound doctrine” to shut the mouth of heretics and “sharply rebuke” those in error in order that they may be  “sound in the faith” (Tit. 1:9-13). These core truths are essential in ordination. Only men who embrace “the faith” are qualified for ordination (2 Tim. 1:13). Apart from these non-negotiables there can be no proper ordination.

 

The Basis for  the New Testament Church

     According to I Timothy 3:15, there can be no true New Testament Church apart from “the faith.  In this passage the Church is described as the “pillar” and “ground” of the truth.  Apart from these core essentials this description of the church has no meaning and it ceases to exist as “the pillar and ground of the truth.”  Any church lacking such essentials cannot be considered a “New Testament” Church.

 

The Basis for Church Membership

     According to 2 Thessalonians 3:16, there can be no qualified church membership apart from “the faith”. The apostolic doctrine and practice was to be handed down church to church (Acts 2:41; 16:4-5; 2 Tim. 2:2) and thus became known as “the tradition” (Gr. Paradosis - things handed down).[42] Those within the membership who habitually depart from these truths are to be separated from the church (2 Thes. 3:6).  Consequently,  true church membership is to consist only of those who do not deny or depart from  “the faith.”   Professing Christians who depart from this apostolic “doctrine” the churches are to “mark” and “avoid” (Rom. 16:17).[43]

The Basis for Church  Fellowship

    There can be no true basis for church fellowship outside of “the faith” according to  Romans 16:17 and Ephesians 4:3-6.   Essential doctrines are required for a practical “bond” for working unity (Eph. 4:3-6) between professed Christian churches.  Professed Christian churches who do not embrace these same truths are not to be fellowshipped with (Rom. 16:17; 2 Thes. 3:6) but are to be avoided simply because a “little leaven leaveneth the whole lump”.[44]

     Christianity as characterized in the New Testament ceases to exist apart from “the faith.”  This does not mean that Christians  cease to exist, but apart from “the faith”  they exist within distorted and apostate systems of faith[45] (Rev. 18:4; Acts 20:29-30). The New Testament predicts that in the latter times apostate Christianity will be the norm whereas “the faith” will be in the decline.

      Finally, the confusion over the definition of a “cult” can be settled once and for all. A “cult” would be any religious group, sect, church or denomination that deviates from one or more essentials of “the faith.” Positively, a “cult” is any religious group other than a church of like faith and order with those found in the New Testament.

 

Conclusion

     The very nature of the NT church, its ordained ministry and membership are inseparably involved with “the faith.” The Faith does not exist apart from a NT Church and the NT Church does not exist apart from “ the faith.”

 

VIII. The Faith and the Last Days

     The New Testament is very clear that in the last days, “the faith” will be on the decrease while false “Christian” systems of faith will be on     the    increase.     The   apostasy    will     be    so    great    that  Jesus rhetorically asks if He will even find “the faith” existing when He returns:

 

“Nevertheless, when the Son of man cometh, shall he find [the] faith on the earth?” - Luke 18:8

 

 

     The definite article (the) is found in the Greek text although not translated in the King James Version. The Lord is not doubting that He will find “the faith” when He comes, but rather this rhetorical question  is emphasizing the great decrease in number of those who will persevere in “the faith” because of adverse conditions. Why? Increasing apostasy and persecution will contribute to the decreasing numbers among “the faith” in the last days. The Holy Spirit expressly states this to be the case through the Apostle Paul:

 

“The Spirit speaketh expressly that in the latter times some shall depart from the faith....” - I Tim. 4:1

 

     In the parable of the tares in Matthew 13 the Lord illustrates that false Christianity will be so increased (“tares”)  that the true children will not be readily noticeable during this present age but will only “shine forth” when Christ comes and separates them (Mt. 13:43).

     Christ and  Paul predicted  that prior to the coming of the Man of Sin there would be a great miracle working apostasy (Mt. 24:24-25; 2 Thes. 2:8-12). This movement would  look so genuine and apostolic in nature that it could deceive the very elect. It would involve genuine supernatural apostolic like experiences. However, these predicted miracles would be demonically energized. In 2 Thessalonians 2:9-12 the same Greek terms used to describe the miracle gifts of the Holy Spirit as well as His energized experiences are attributed to the power of demons.

     The key to recognizing this miracle working apostasy is not questioning the reality of the experiences or power, but, the key is found in the faith and practice being confirmed by such miracles. Paul calls them “lying wonders” (2 Thes. 2:9).  God’s purpose for allowing miracles and sending miracle workers was to confirm true doctrine (Heb. 2:4).  The Spirit of God is the “Spirit of truth” and His job is to “lead you into all truth”, (Jn. 16:13) whereas Satan’s power is recognized because it confirms doctrines  contrary to “the faith.” One particular truth that will be denied by this movement as a whole (not necessarily every individual within it)  is the   truth   taught    in    2 Thessalonians 2:13-14,   or   the   doctrine of grace in salvation. This particular denial of the doctrine of grace characterizes all false religion (Mt. 5:13). Any denomination or system of faith that teaches that a true child of God can lose his salvation is contradicting Christ (Jn. 6:37; 10:26-28) and calling God a liar (I Jn. 5:9-13). The Bible teaches that those who apostatize from their profession of faith  in Christ never really were saved in the first place (I Jn. 2:19) as no born again child of God can be lost (Jn. 6:37).  Over 93% of all professing Christians identify with systems of faith that reject the grace of God in salvation? Out of the 1.8 billion professed Christians on the face of the earth one billion two hundred million (1.2 billion) are members of the Roman and Greek Catholic Church while another  four hundred million  (.4 billion) are members of churches that trust in good works plus Christ to be saved.

    Hence, the majority of professing Christianity identify with systems of faith that reject the gospel of Grace exactly as the Lord predicts in Matthew 7:13.  Only a small minority believe the right way of salvation as the Lord also predicted in Matthew 7:14 (“few there be”)

     True New Testament churches will be on the decrease in the last days whereas the false kind will be growing and forming ecumenical relationships with other false denominations. The whole system of false churches and false religion is described in the book of Revelation under the figure of a polluted woman and worldly city (Rev. 17-18).

 

IX. Christian Responsibility to The Faith

     Your responsibility to the faith depends upon your present relationship to it. You need to critically analyze what type of system of faith you have identified with, and see if it be the Biblical faith. The Bible commands us to “prove all things and hold fast to that which is good” (I Thes. 5:21). 

     If you are a member of a New Testament Church, then your responsibility is clearly stated by the Scriptures:

 

 “Watch ye, stand fast in the faith, quit you like men, be strong” - I Cor. 16:13

 

     What is our responsibility to the Faith (way, tradition, doctrine. etc.)?  In regard to those who apostatize from it?

 

1. “....wherefore rebuke them sharply that they may be sound in the faith.’ - Tit.

     1:13

 

2. “Now I beseech you brethren, mark them which cause divisions and offenses

    contrary to the doctrine which ye have learned and avoid them.” - Rom. 16:17

 

3. “Now we command you, brethren, in the name of our Lord Jesus Christ, that ye

    withdraw yourselves from every brother that walketh disorderly, and not after

    the tradition which he received of us.” - 2 Thes. 3:6

 

4. “...it was needful for me to write unto you, and exhort you that ye should earnestly

    contend for the faith which was once delivered unto the saints.” - Jude 3

 

    The Lord clearly commands His people not to support false systems of faith in any way, shape or form, whether it be  by their presence and participation or by their finances. His command has always been  to “avoid” them and “come out from among them.” Those who do not avoid or come out of false systems of faith are viewed by the Scriptures as partakers of their errors:

“For he that biddeth him God speed is partaker of his evil deeds.” - 2 Jn. 11

“And I heard a voice from heaven, saying Come out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues.” - Rev. 18:4

 

     Our responsibility is to find, join, and support the kind of  church  (1) That believes every doctrine the Scriptures states to be essential to the faith; (2) That historically identifies with the church at Jerusalem through the reproductive cycle of the Great Commission; (3) That is a direct product of a previous church of like faith and order; (4) That produces churches of like faith and order through the same great commission.

 

 

 

 

X. Diagnostic Questions

1. Did Christ authorize any church to preach another gospel other than what He preached Himself (Jn. 3:16)? If not, then should you recognize churches that preach another gospel (Gal. 1:8-9)?

 

2. Did Christ authorize any church to administer another baptism other than the one He submitted to and commanded (Mt. 3:15-17; Jn. 4:1-2)? If not, then, should you recognize such administrations as authorized baptism?

 

3. Did Christ authorize anyone to teach another system of faith and practice other than what He commanded and delivered to the saints? If not, then, are you to recognize another faith and order  as a church of Christ?

 

4. Did Christ authorize anyone to carry out the Great Commission other than those who are of LIKE FAITH AND ORDER with Himself? If not, then, those who are not LIKE FAITH AND ORDER are they not what the Bible calls apostate churches that you are to avoid (Rom. 16:17; 2 Thes. 3:6)?

 

5. Did Christ authorize anyone to reproduce disciples or churches of a different faith and order? If not, then why should you? Who is responsible for those churches which are not like faith and order with Christ if it is not Satan (Rev. 17:5; 18:4)? Don’t these type of churches fit the definition of a “cult”?

 

     The answers to the above questions will limit your definition of what is a New Testament Church. “The faith” does not exist apart from a NT Church and the NT Church does not exist apart from “ the faith”.  They must be inseparable from each other in order for any church to be considered as  “the pillar and ground of the truth” (I Tim. 3:15).

     What about churches that were sound in the faith and then gradually departed from one or more of these essential core truths? At what point do they cease to be a church of Christ?  The exact point in time when and where the Lord removes the candlestick of a church is known only to God. Although we cannot determine the exact point when a true church of Christ ceases to be His church, we can and should determine what is essential for us to recognize any church as one of His churches.  The three guidelines for discerning the essentials of the faith provide us with the standard to determine what should and should not be recognized as a New Testament Church. The Great Commission summarizes all three guidelines. First and foremost, true churches of Christ are churches of LIKE FAITH AND ORDER in the areas of  (1) the SAME gospel,  (2) SAME baptism,  (3) SAME core essentials and (4) SAME historical heritage. Second, true churches of Christ embrace all four Administrative essentials for scriptural Baptism and all eight doctrinal associations of Scriptural baptism.  Third and last, true Churches of Christ embrace all non-negotiable doctrines, all permanent characteristics of Christianity and all doctrines essential to preserving the faith. All churches that depart from any one of these specifics should not  be recognized as churches of LIKE FAITH AND ORDER by any true church of Christ.

 

 

 

Concluding Personal Application

        The Word of God is very clear in its definition of the contents of “the faith” once delivered. The Apostles drew a circle of orthodoxy that included nothing but New Testament churches while excluding all others as what could be defined by the modern term “cults”.  The circle is not so tight that it permits no error but tight enough that it permits no essential error. There were churches in the pages of the New Testament that were dangerously near to overstepping the lines of orthodoxy (Corinth, Sardis, churches of Galatia). Only their repentance and return within the circle of orthodoxy saved them from being regarded as unorthodox (Gal. 1:8-9; 2 Thes. 3:6; Rom. 16:17).

     Hence, the faith is by Bible definition the system of doctrine and practice that was once delivered   to the church at Jerusalem by Christ.

     If you are outside “the faith” and inside polluted forms of Christianity, then the Lord’s admonition to you  is “...come out of her my people and be not a partaker with her of her sins” (Rev. 18:4). You can know if you are outside “the faith” if your present church (1) violates any of the three principles that identify the essentials of the faith or (2) violates the Lord’s copyright found in the Great Commission or (3)  distorts the logo of that copyright found in scriptural baptism.

      Here are three guides that are easy and Biblical that can direct you away from apostate Christianity and into “the Faith” once delivered.

 

 

 

 

 

BIBLIOGRAPHY

 

 

Abanes, Richard. Defending the Faith. Grand Rapids, MI, Baker Book House,

           1997

 

Abbott-Smith, C. A Manual Greek Lexicon of the New Testament. Edinburgh:

          T&T Clark, 1981

 

Baurer,  Walter; Arndt, William F., Gingrich, F. Wilbur. A Greek-English     

         Lexicon of the New Testament and Other Early Christian Literature. 

         Chicago: University Press, 1975

 

Bernard, J.H. The Pastoral Epistles. Grand Rapids: Baker Book House, 1980

 

Bullinger, E.W. Figures of Speech Used in the Bible. Grand Rapids, MI: Baker

         Book House, 1968

 

Kittel, Gerhard; Friedrich, Gerhard. gen. eds. Theological Dictionary of the

         New Testament.  Ann Arbor: Wm. B. Eerdmands Pub. Co., 1978

 

MacArthur, John, Jr. Reckless Faith. Wheaton, Ill.: Crossway, 1995.

 

Martin, Walter.  The Rise of Cults. Santa Ana, CA., Vision House Pub. 1997

 

McDowell, Josh.  Handbook of Today’s Religions. Nashville, TN: Thomas 

         Nelson, 1992

 

Porter, J.W. The Baptist Debt to the World. Wilmington, OH: Baptist Heritage

         Press, 1991

 

Roberts, Alexander; Donaldson, James; eds. The Ante-Nicene Fathers. Grand

         Rapids: Wm. B. Eerdmans Pub. Co., 1980

 

Robertson, A.T.  Word Pictures in the New Testament. Nashville: Broadman

         Press, 1930

 

Robertson, A.T. A Grammar of the Greek New Testament in the Light of

        Historical Research. Nashville: Broadman Press, 1934

 

Robertson, A.T., Davis, W. Hersey. A New Short Grammar of the Greek

       Testament. Grand Rapids: Baker Book House, 1977

 

Sire, James.  Scripture Twisting; 20 Ways Cults Misread the Bible. Downers 

       Grove, IL: Intervarsity Press, 1980

 

Silba, John A.  Understanding New Religious Movements. Grand Rapids, MI,

        Eerdmands, 1995

 

The King James Study Bible. Nashville: Thomas Nelson Pub., 1988

 

Turner, Nigel. Christian Words. Nashville: Thomas Nelson Pub., 1982

 

Warns, Johannes.  Baptism. Minneapolis:  Klock & Klock Christian Pub., 1957