Church of God (Anderson)

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The Church of God (Anderson) is a non-denominational, Holiness movement believing group of Christians with roots in Wesleyan pietism and also in the restorationist and anabaptist^[1] traditions. Perhaps its most distinctive feature is that there is no formal membership, since the movement believes that true bible Salvation, which will result in a life free from sin, makes one a member. Similarly, there is no formal creed other than the Bible. Accordingly, there is much official room for disagreement, even though the movement's culture is strongly rooted in Wesleyan holiness theology.

It was started in 1881^[2] by Daniel Sidney Warner and several others. Warner had been a member of the General Eldership of the Church of God. He differed with the Winebrennerians on the doctrine of sanctification, which he held to be a second definite work of grace, and on the nature of the church. The desire of Warner and the others was to forsake denominationalism and creeds. To this end, they determined to trust in the Holy Spirit as their guide and the Bible as their creed. This church movement is not historically related to other Church of God bodies such as the Church of God (Cleveland) or Church of God (Charleston, Tennessee). Though these bodies are also holiness in outlook, the Church of God (Anderson) does not share their Pentecostal practices. Warner believed that the Church of God was all of the saved and not just those who may align themselves with a movement.

There are now 2,276 congregations in the United States and Canada which are affiliated with the Church of God (Anderson), with an average attendance of 255,771 (2006 Yearbook of the Church of God). Worldwide "membership" is more than 817,572 in 7,375 congregations spread over nearly ninety countries. The church does not have traditional formal membership. Personal conversion and Christian conduct, coupled with attendance, are sufficient for participation in a local Church of God congregation.

1 Doctrinal beliefs
2 Pacifism in the Church of God
3 Baptism of the Holy Spirit or Second Work of the Holy Spirit
4 Divine Physical Healing
- 4.1 Some Biblical support for the churches stance on divine physical Healing.
5 Church of God affiliated schools
6 See also
7 External links
8 References

[edit] Doctrinal beliefs

The Church of God feels it is called to be the following:

A gospel church

Galatians 1:1-10
Ephesians 1

To be a gospel church is to make it a priority to spread the message of how accepting that Jesus Christ is our Savior can be liberating. This is in contrast to the legalistic faith of Roman Catholic Church in the time of Martin Luther. Martin Luther found that he was justified before God because of God’s gift of salvation, not through his good works.

A Bible church

2 Timothy 3:14-17
Colossians 4:16
Luke 24:13-49

John Calvin led the charge for this particular reform. The Swiss reformation was organized around the idea that the Bible should be used for more than just ritualized reading during a worship service. Calvin encouraged preachers to teach their way through the Bible. The Church of God stands behind Calvin’s assessment that the Bible should be systematically taught in worship services.

A born-again church

John 3:1-10
2 Corinthians 5:16-17
Acts 9:1-19; 22:6; 26:12-18

A born-again church takes the concept of a Bible church to the next level. This emphasis is on helping those who are learning about the Bible make the choice to convert to a belief that Jesus Christ is their savior. The Church of God is keeping the tradition of old time revivals with the numerous “camp meetings” that are held all over the world.

A holiness church

Acts 2:1-4
1 Thessalonians 5:23-24
Romans 12:1-2
1 John 4:7-21
1 John 3:8

The Church of God believes that a holy life must be maintained to be a member. A holy life means a life without sin. The Church of God has placed an emphasis to help their members live a life that exemplifies God’s love. Special emphasis is placed on the fact that God loves all people equally. The Church of God calls all believers to the wholehearted love of God and others.

A unity church

John 17:20-26
1 Corinthians 12:12-31
Ephesians 4:1-16

The Church of God places a high value on the New Testament’s teaching on unity among believers. The Church of God does not support membership in individual congregations. The Church of God feels that if a person is a Christian, they are part of the Church of God. This is also why they avoid calling themselves a denomination. The Church of God sees part of the disunity among Christians stemming from the conflicting opinions brought about by the doctrine of the various denominations and the sin nature.

A kingdom of God church

Matthew 5-7
Luke 9:1-2
Romans 14:17

The Church of God wants to take seriously the values presented in the book of Matthew, chapters 5-7, known as the Sermon on the Mount. Although the Church of God does not feel the need to separate from society like the Mennonites and the Amish, they do feel that our interaction with other peoples and our daily routine should reflect more of principles outlined in the New Testament.

A missionary church

Matthew 28:18-20
Acts 1:8; 2:1-4, 37-47
Romans 1:14-16

The Church of God reorganizes Jesus’ call to the apostles to spread his message throughout the world. The Church of God does not see that this directive was only for the first century Christians, but that it is for the modern church as well. It is also not understood to be a minor request from Jesus, but a directive that should have priority with Christians until the time of Jesus’ return.

The Church of God acknowledges that the seven doctrines listed above are not unique to them. The Church of God does, however, feel that it is the grouping of doctrines and the emphasis on all of them that make the Church of God unique when compared to other Christian denominations.

Information for this section came from Vision for the Church of God at the Crossroads by Gilbert W. Stafford. Warner Press/Church of God Ministries 2002.

The church observes baptism by total immersion, the Lord's supper (commonly known as communion), and feet washing as symbolic acts, recognizing them as the ordinances (commandments) of God. According to the church's official web site, "None of these practices, termed ordinances, are considered mandatory conditions of Christian experience or fellowship."^[2] Church polity is autonomous and congregational, with various state and regional assemblies offering some basic support for pastors and congregations. In North America cooperative work is coordinated through Church of God Ministries with offices in Anderson, Indiana. Currently the General Director is Ronald V. Duncan. For other Christian denominations in the Holiness/Pietist tradition, see Church of God.

[edit] Pacifism in the Church of God

In the beginnings of the Church of God there was a commitment to pacifism. In the late 1800s the Church of God used their journal the Gospel Trumpet as a means to disseminate their interest in pacifism. In April of 1898 the Gospel Trumpet answered a question about the Church of God’s stance on a Christian going to war. The answer printed was "We answer no. Emphatically no. There is no place in the New Testament herein Christ gave instruction to his followers to take the life of a fellow-man"("Should We Go to War?" Gospel Trumpet, April 14th, 1898, p. 4.) As time went on the Church of God was able to maintain their stance on pacifism, but as World War I was erupting across Europe the church’s stance began to soften. As German Church of God congregants were drafted into the army the Gospel Trumpet began running letters submitted about the conditions of training camps and on the battlefields. While encouraging their readers to pray for the German soldiers the Gospel Trumpet made no reference to the apparent contrast between supporting the war effort and encouraging pacifism (see Merle D. Strege “The Demise [?] of a Peace Church: The Church of God (Anderson), Pacifism and Civil Religion, The Mennonite Quarterly Review, Vol. LXV April 1991, No. 2 pgs. 128-140). As the United States entered World War I the Gospel Trumpet restated the church’s official stance of pacifism, but also reminded their congregants that they supported the authority of the state and should comply with local laws concerning the draft. There were articles run to help a pacifist request non-combat duty if they were drafted. For those who decided to volunteer the church reported that the volunteer would not lose their salvation, but would have to answer to God concerning their actions during the war. Strege writes as the war waged on, “there occurs in print no condemnation of those who entered the army-whether German or American-and there is no questioning of their religious commitment” (Strege p. 137). By the time World War II came there was very little pacifistic sentiment left in the church, even though the official stance never changed. There was always a conflict between the church’s stance that they should submit to the leadership of the government, and their position of pacifism.

[edit] Baptism of the Holy Spirit or Second Work of the Holy Spirit

The Church of God recognizes two forms of baptism. One is the above mentioned baptism by immersion, the other is the baptism of the Holy Spirit. According to Boyce W. Blackwelder “The two definite works of the Holy Spirit in human redemption are necessary because of the nature of sin (Boyce W. Blackwelder, “Baptism Of the Holy Spirit”, Gospel Trumpet, May 19, 1956). Blackwelder goes on to explain that we have two different types of sin in our lives. There are sins that we willfully commit, and then there is our general sin nature. At the time of acceptance of Christ the Holy Spirit comes into the life of a new Christian who has asked for and received forgiveness of the willful sins he or she has committed. To deal with the sin nature there needs to be a deeper connection to the Holy Spirit.

Examples of people having attained a deeper connection to the Holy Spirit are found throughout the New Testament. The first one that stands out is the experience of the apostles at Pentecost (see Acts 2). Having followed Jesus and committed their lives to his teachings it seems clear that they were Christians (although the term Christian was not used up until later) and that the Holy Spirit was with them. “At Pentecost they were baptized with the Spirit, an instantaneous experience whereby their hearts were purified” (Blackwelder).

The same can be said for Paul. He had his conversion experience on the road to Damascus and his sins were forgiven. Ananias was instructed to go see Paul for the purpose of helping bring about his second work of the Holy Spirit.

After the events of Pentecost there are times when it is recorded that the apostles were “filled with the Holy Spirit” (see Acts 4). This seems to indicate that in addition to the original baptism of the Holy Spirit there can be subsequent infillings, “and believers may receive special anointings from the Spirit from time to time (Blackwelder).

[edit] Divine Physical Healing

The Church of God places an emphasis on what they call divine physical healing.^{[citation needed]} This sees that God created the human body to be able to heal itself. When we have a cut or a cold the body is able to “fix” or heal itself. To go along with that the church sees the work of doctors and medicines as ways to help the body do something it was created to do. John Smith writes, “The term divine healing is not used in a technical sense to describe the obviously natural healing of disease, injury or dysfunction” (John Smith, I Will Build My Church, Warner Press Anderson, IN p. 137). To be called a divine healing one has to be healed by means that is not able to be accounted for under normal natural circumstances. It is “healing that results solely from prayer and the exercise of faith without resort to any human aids or remedies” (Smith).

[edit] Some Biblical support for the churches stance on divine physical Healing.

Throughout the four gospels (the books Matthew, Mark, Luke, and John) there is a great amount of time spent reporting Jesus’ activity and proficiency with healing. On a couple occasions Jesus even revives people who were pronounced dead (John 11:1-44, Luke 7:11-17). Healing in the gospels was not limited to Jesus. Jesus instructed his apostles to go and heal people. Mark 6:12-13 gives a report of the apostles healing the sick.

In 1 Corinthians 12:4-11, 28-30 the gift of healing is listed among the gifts given out by the Holy Spirit. As spoke of in Corinthians the gift of healing is not a natural occurrence. It is given to a believer in Christ for the benefit of the Church. It is also the Church of God’s belief that while some people may have a gift for healing prayers, healing is not limited to just those few. God is the one doing the healing and any follower of God can pray to Him with healing requests.