Remnant
Churches
A believer in Europe wrote
to us wondering how we relate to the Remnant Churches
(Charity Christian Fellowship) and their mission work among
Hutterites in South Dakota and Manitoba. He wondered if we
are opposed to that work and how we feel about our souls’
salvation.
To this we answered:
No, our community is not “against salvation through Jesus
Christ”! Neither is it against revival or awakening in the
Spirit of Christ. We feel, in fact, it is what we most need
and what the Lord, in his mercy, has been giving us.
In some of the “basics” we find ourselves much agreed with
the Remnant (Charity) churches, and we do not doubt the
Lord has done much work through them. We especially
appreciate the “following Jesus” emphasis of Denny
Kenaston’s preaching. He has eloquently put to words the
essence of the Gospel, and thousands around the world have
been inspired and blessed through his ministry.
If all the leaders in the Remnant movement would have
maintained this emphasis, and if their lifestyle and
general direction would follow it, we would see unlimited
opportunities for us to work together in love. We hope and
pray that may yet take place.
But at this point it has not.
The areas in which we feel the Lord is leading us another
direction from that of the Remnant Movement (and other
groups like them) are the following:
1.Our understanding of salvation. We are not satisfied with
the Protestant understanding of “salvation by faith alone.”
We firmly believe that faith is not real until it results
in works, in accountability one to another, in
Einverleibung in der Gemein Christi (incorporation into the
body of Christ) and it is by our works—whether good or
evil—that we shall be judged.
2.We do not place overly much significance on the
“techniques” of Christianity (exactly how we greet one
another, how we are baptised, where or how often we break
bread, or how we get “born again”). To us, the important
issue is that we meet Christ, every day, one way or
another. We believe the exact techniques may vary, and that
all outward “ordinances” should serve the believers—not
believers the ordinances (by focusing on how, when, or
where they were performed).
3.A believers’ willingness to live by the teachings of
Christ—including his teachings on non-violence, giving up
possessions, marriage, etc.—is major evidence to us of true
spirituality. So is the believer’s ability to work in
humble co-operation with others. But whether he or she is
able to give a polished “conversion testimony” is not of
great consequence. In the light of this, we feel many today
are being falsely judged as “not even born again,” while
others—totally of this world—are being received as
“wonderful Christians.” To do either one or the other looks
like a serious mistake to us.
4.We are much impressed by believers throughout the last
two thousand years that have served Christ by serving their
fellow men—particularly those in egalitarian pacifist
communities. On the other hand, great doctrinal teachers
and revivalists, Jonathan Edwards, Whitefield, Spurgeon,
Moody, Murray, Tozer, and the rest do not rouse our
interest much. We know them by their fruits (the churches
they left behind) and see no point in directing our young
people toward them or what they had to say.
5.We do not think ourselves any better than others for
belonging to churches of Anabaptist (Hutterite) origin. Yet
we count it a miracle of grace that our living functioning
communities have survived in one form or another through
nearly five centuries—and we are not ashamed of it. We see
no point in destroying or dismantling what we have that is
good. Rather, we believe we should sort out what is not
good (traditions that have become more trouble than they
are worth) to clean house, repair what is broken down,
build what is necessary, and go on joyfully serving Christ
with what has come to us.
6.To walk in submission to Christ and others in love—not
forsaking the Gemeinschaft der Heiligen (community of
saints) to run after “great men” and movements that come
and go—is true spiritual freedom. Freedom in the Spirit of
Christ. Inner freedom we may have right here, right now! We
do not want “freedom” like the world has to offer (the
ability to buy what we please, go where we like, dress how
it suits, and do whatever we feel like doing), because we
have tasted something unspeakably better. We have tasted
the freedom of the cross where fleshly desires die and all
that is left is inner fellowship with Christ. May you and
we progress from tasting to feasting every day on this
otherworldly joy!
About the differences that have arisen between the Remnant
Churches and some Hutterite colonies—it is our observation
that both sides involved have fallen short of the measure
of Christ. On one side there is much ignorant reaction
against things that are just “new.” On the other side there
is much high-minded criticism and disrespect for what is
just “old.” We firmly believe the narrow way to eternal
life lies somewhere in between.
We dare not resist all things that are new. The seven last
words of a dying church are, “We’ve never done it that way
before.” On the other hand we would be fools to throw out
now what spiritually-minded men and women have striven for
with blood, sweat, and tears, through many centuries.
We fear that thoughtless rejection of our forefathers’
orderly ways would cost us dearly. Many thousands have gone
that way before.