Secession in Perspective⤒🔗

There is the great advantage in giving the third lecture in a series that one has the benefit of the insights of the two earlier lecturers. In the first, Dr Derek Thomas told us that we should be obsessed with the glory of Christ and the wonder of the Cross. We take this on board and indeed affirm that we must “dwell much in the main things”.

We are first Christians, second Theological Protestants, third Evangelicals, fourth Calvinists and other things, like Secession, rightly come further down the list. We must affirm that principled secession is our practice, not the main plank in our platform.

In the second lecture, Rev Ian Hamilton warned those of us who are seceders of the danger of a sense of spiritual superiority or triumphalism. We believe that in all conscience we are obedient to God’s Word in being outside of the large pluralistic denominations, but that does not guarantee our holiness.

The whole matter before us is particularly appropriate at a time when Dr Rowan Williams has been appointed to the See of Canterbury and Dr Andrew Furlong has lost his position as dean of Clonmacnoise. Their denials of Biblical morality and the doctrines of the New Testament have been shown to be representative of widespread unbelief in the Church of England and the Church of Ireland, particularly outside of Ulster. In an opinion poll recently reported in the CofE Newspaper high percentages of incumbents in CofE were reported not to believe core facts of the Christian faith. Truly “certain men have crept in unnoticed” or “unawares” as the old version puts it so well in Jude 3 & 4.

Apostolic Practice←⤒🔗

What Paul did in Ephesus, as Acts 19 shows, and in Corinth in the parallel passage in the previous chapter, confirms an Apostolic pattern of practice. Paul met with the Jews in the synagogue. He spoke boldly reasoning and persuading them about the kingdom of God. Some became stubborn and continued in unbelief speaking evil about the Way before the congregation. In the face of those who systematically opposed the gospel he withdrew from them and took disciples with him. Paul then reasoned daily in the hall of Tyrannus for two years.

Apostolic Teaching on False Doctrine←⤒🔗

The teaching of the apostles follows on logically from that of their Lord in the Sermon on the Mount where He warned “beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves”. In Romans 16:17 Paul tells us to “watch out for” or “mark” them and then avoid them. In Ephesians 5:7 and 11, “Therefore do not be partakers with them” and “have no fellowship with the unfruitful works of darkness, but rather expose them”.

In 2 Thessalonians 3:14 we read, “take note of that person – have nothing to do with him”. John, “the apostle of love”, also commands us not to receive those who deny central truths such as the incarnation (2 John 10 & 11).

The Pastoral Epistles show that the churches which developed later in the first century were to deal firmly with those who taught another doctrine (1 Tim 1:3) by stopping their mouths and rebuking them sharply (Titus 1:9, 11, 13).

Apostolic Reasoning on False Doctrine←⤒🔗

The reasons why false doctrine and its purveyors are not to be tolerated are clearly given by the apostles: they oppose the truth and bring confusion to believers (Gal 1:6&7).

Often their ideas are of human origin (Col 2:8), and here we must mention the effects of the university academic system where originality of thought is required for the Ph.D. degree – the highest academic award and the gateway to teaching positions. This encourages the most able students to go beyond the limits of orthodoxy.

John reveals there is a Satanic origin to the spirits that do not confess that Jesus Christ has come in the flesh (1 John 4:1­3). We have an enemy who is prompting unbelief.

The letters to the seven churches in Asia show the seriousness of error. The Risen Lord will not tolerate it. He warns them that, “I will come to you quickly and remove your lampstand from its place” and again, “Repent, or else I will come to you quickly and will fight against them with the sword of My mouth” (Rev 2:5 and 16).

Principled Secession←⤒🔗

We call it this because it is not the policy of first resort but a carefully considered action. Paul was patient for three months putting up with opposition. Concerning our own history, Rev James Hunter had been seeking reform for at least a dozen years before the events which sparked the secession and formation of the Evangelical Presbyterian Church in 1927.

Paul acted with his colleagues and provided a focussed leadership for concerted action. They moved together at the moment that was pastorally appropriate. Today we pray for our friends in the Reform movement in the CofE that they may be united in knowing God’s moment for action. It is important to have as many people on the train as possible but it is also vital that the train leave the station.

The people left in the synagogue undoubtedly knew why Paul and his friends had left them. Similarly modern seceders should prayerfully make their decision to leave and then give clear reasons for their action.

Valid Reasons for Leaving a Denomination←⤒🔗

The marks of a true church are:

• The Word preached in its fulness.
• The Sacraments properly administered.
• Church Discipline lovingly exercised.

Where these are not found, there is no true church.

Paul left the synagogue because he was refused the freedom to be allowed to preach the whole counsel of God and especially to condemn the prevailing errors of the day.

Believers should not stay under a ministry where the gospel is not preached. This stifles their spiritual growth, contradicts their witness and risks damage to their families. The gospel is also denied when the sacraments are administered to anyone regardless of whether they profess faith or not.

Furthermore, we cannot be part of churches that block admission to the ministry and eldership towards those who on Biblical grounds disagree with the ordination of women ministers or elders. They are guilty of opposing and thus preventing the ministry of those whom God has called and equipped.

Denial of the gospel in teaching faculties is a poison in the lifeblood of a church. It has an immediate effect. But it is more serious than that. The contamination lasts for two generations as the pupils continue to spread the harm long after the original teacher has gone. It is also crucial as the error goes throughout a church and not just in one congregation. Similarly, we also have to be concerned for the teaching of R.E. in teacher training colleges.

Whether erroneous doctrine is condoned, tolerated or ignored, there exists a pluralism which treats all views as valid. It reaches the point where no discipline is conceivable.

Apostolic Outcome of Secession←⤒🔗

Acts 19 shows the results of leaving the synagogue. Secession therefore is for a purpose and is not an end in itself. It is to be the base for the production of fruit:

1. Miracles (v 11)
    
2. Clear distinction between saved and lost (v 12-17)
    
3. A resulting fear of the Lord in the wider community.
    
4. A consistent stand for holiness (v 18&19).
    
5. Evangelism that God blesses: “The Word of the Lord continued to increase and prevail mightily.” All western Turkey heard the Word (v 20).

Dangers of Secession←⤒🔗

1. It may encourage splits on minutiae or non essentials (clothing, personalities, etc.). Many who have nobly taken a stand for truth have later fallen out on things that are far from essential. The message of 3 John that we are to welcome fellow believers is equally valid as that of 2 John that we are to reject heretics.
    
2. A harsh spirit can become a hindrance to the Gospel (see Schaeffer, “The Great Evangelical Disaster”).
    
3. Phariseeism can come in where a “holier than thou” attitude mars our witness.
    
4. Seceders can become so keen on preserving the “good old days” that they end up in a static, frozen state.

Practice of secession←⤒🔗

It is a task that requires patience and hard work. If we meet people like Apollos (in Acts 18) who are confused but teachable, we are to spend whatever time it takes to help them just as Priscilla and Aquila did long ago.

It is a task that requires a noble spirit. We must hold to the message of Luke 9:49-50 where respect for Christian workers separated from us is taught, as well as that of Luke 11:23, where separation from those who reject God’s message is commanded. If we meet those whose conscience is to stay in when we come out, we acknowledge that they are fighting the same battle as we are, albeit on a different side of the fence and to a different timetable.

We encourage them in their fight for

1. sincerity, when church office­bearers sign that they believe the Creed of the church
2. for Biblical Theological Education
3. for discipline in the life of each local church and denomination.

We also maintain the legitimacy of calling on our friends to come out and fully commit themselves to our biblical position, while acknowledging their gifts and graces, as well as our own sins and weaknesses.

It is a task that requires us to be sensitive to God’s purposes. Secession is to last as long as the circumstances which necessitated it pertain. Where reformation takes place as in the Synod of Ulster when Cooke drove out the Unitarians in the 1820s or when the Worldwide Church of God recently quit Armstrong’s errors and came to evangelical truth, we must be quick to acknowledge and welcome it. We worship a mighty God. He can and does do far above all that we can ask or think.

We challenge all believers to count the cost (which is often considerable) and follow the apostolic example for the apostolic reasons and look to the Lord for the apostolic results.

He departed from there and entered the house of a certain man named Justus, one who worshipped God, whose house was next door to the Synagogue.Acts 18:7