Defining our terms
It seems extreme to suggest that denominations are idols for many Australian Christians, and yet it is hard to come to any other conclusion. How can we justify such a statement? First of all, let’s define our terms.
What is idolatry? The false worship of anyone or anything. An idol is a false god and the litmus test of idolatry is people’s willingness to do without. If something is a matter of indifference—that is, you can take it or leave it—then it is not an idol. When it becomes a matter of great importance and cannot be removed, the particular item has become an idol par excellence.
A prime New Testament example of this is circumcision. Of itself, circumcision was of no consequence to the gospel. It did not matter, one way or the other. However, when certain Jews insisted that all Christians be circumcised, Paul was vehement in his opposition. It was a matter of legalism and Christian freedom. Circumcision had assumed a false place of prominence, and its demands were being given priority over the gospel. This is idolatry.
This is precisely the pattern we see emerging in the attitude of many Christians to their denomination.
As has been noted elsewhere in this issue, the denomination is not an essential or particularly important organisation. It has its advantages and seems to be an inevitable part of the Christian scene, but pales into insignificance before the importance of the church (that is, the local congregation).
However, in a number of areas, we see the denomination assuming an importance akin to an idol. We will look at two areas in particular: cultural inflexibility and denominational loyalty.
Cultural inflexibility
Whether you think multiculturalism is a good thing or not, it seems here to stay, and has already changed the nature of our society. We are now made up of people from many ethnic backgrounds, and those who have arrived only recently (and those whose ethnic community is only small) are vigorously trying to maintain their ethnic heritage.
Part of that heritage is usually the national or family religion and where Christians have attempted to evangelise such an ethnic group, a clash of cultures has resulted. This has been painful for many, for it has divided families—families that were already divided over the generation gap and cross-cultural marriage.
According to many Australians the solution to all this is simple: “If they want to come and live in Australia they can learn to live like Australians!”. They can become like us, or else get back on the boat and go home.
This mindset is unfortunately reflected in the Christian world, and this is where denominational idolatry comes in. We expect ‘ethnic‘ Christians to join our white, AngloSaxon, ethnic churches. This seems short-sighted, if not totally blind. We expect new Christians to adopt Anglo-Saxon culture along with the gospel. The cultural traditions of our denomination are seen as sacrosanct, and the possibility of changing and adapting them to welcome in our friends from other cultures seems out of the question.
The particular way we conduct our meetings is tied to the cultural background of our denomination: for Presbyterians this is Scotland; for Anglicans, England; and for Baptists there’s a bit of America thrown in as well. When we find ourselves more interested in preserving our mainstream, Anglo-Saxon culture than in adapting to others for their salvation, we know that our denomination has assumed a place of false priority. It has become an idol.
Brand loyalty
In a similar way, the importance given to ‘denominational loyalty’ is an expression of idolatry.
If we believe in justification by faith alone and the priesthood of all believers, then denominational tradition will be a matter of freedom and indifference for us. Denominational background will be of no importance, for there is neither Jew nor Greek, Presbyterian nor Anglican, Baptist, barbarian, slave nor free, but all are one in Christ Jesus (see Col. 3:11 and Gal. 3:28).
If it is a matter of complete indifference to us, then it will not matter when people change from one denomination to another. The decision will be a purely pragmatic one, based on where I live and with whom I move, and where I can help and be helped. In other words, it should be of no more significance than changing churches within a denomination. The basis of our fellowship is the gospel, not our denomination.
In practical terms, we see this worked out as people move to a new area and look for a new church. Generally, people look for a church with the same brand name as the one they grew up with—and if denominational affiliation is a matter of liberty and indifference, then this doesn’t matter. However, it would much more desirable if they looked for a godly church that taught the Bible, regardless of its denominational label. All too often, people continue in churches that have the right brand name but the wrong theology.
The test of idolatry is whether you can do without. If you feel free to leave your denomination (should the circumstance arise), then you needn’t; if you can leave freely, you can stay freely. If you are not free to leave, under any circumstances, then your denomination has become an idol—and you must leave.
This is often demonstrated in evangelism to people from a Roman Catholic background. These people can be encouraged by their denominational leaders to accept the truths of Evangelical faith provided they remain within the fold. It is not sufficient for a Roman Catholic to believe in the authority of the Scriptures, or justification by faith, or the priesthood of all believers; very often, the crucial question is whether they can leave Rome. If they can’t, then they must. If they can, then they needn’t.
But in this, we Protestants have become no better and the Orthodox are just as bad.
The test of an idol is whether it can be removed. Denominationalism in Australia is frequently idolatry. For too many, their denomination has slowly and subtly become a god. It is only our freedom that will demonstrate a right understanding of the gospel of grace.
