131:
304:), they believe that churches are explicitly assigned a limited number of duties (usually defined as evangelism, edification, and benevolence, the latter generally being limited to only members of a specific congregation, their family members, and/or missionaries supported by the congregation). They oppose a church giving its collective funds to an outside institution or setting up another under its control to do work which they believe the apostles assigned to the individual. For example, while they would refuse to give church funds to an orphans' home or soup kitchen, non-institutional churches would encourage individual members to help such causes.
586:; Goodpasture warned them they would lose their position within the brotherhood." Goodpasture's political style led him "to cut his losses and to consolidate his assets," in the words of historian Richard Hughes. He recommended expelling non-institutional members from existing congregations, firing preachers who took this position and cancelling their meetings at institutional churches, and blackballing congregations that resisted conforming to institutionalism. The institutional movement turned from persuasion to isolation of its opponents.
284:), so doctrinal positions vary between congregations. Examples include whether or not to 'corporately' sponsor a youth outing or have auxiliary facilities like a study room or kitchen on church grounds. In general, these churches subscribe to the more conservative positions associated with churches of Christ in matters of authority, organization, and worship. Most congregations in this number can be differentiated from mainstream churches by a differentiation of the role of the individual Christian and the congregation.
339:," as well as other forms of church-sponsored social activity. Distinguishing between the work of the church and that of individuals, members of non-institutional churches hold that social activity was an individual practice. They believe there is no example in the New Testament of church funds being used to build a kitchen and eating facility, or to finance social activities. They encourage members to develop social activities with personal funds. In addition, they say the language of
627:" congregations as "liberal," which leads to some confusion since the "mainline" churches use the terms "conservative" and "liberal" to refer to two separate strands within their own congregations. Many in the non-institutional congregations are not aware that institutional congregations have their own differences, and consider them all as "liberal." Many in the institutional congregations do not know the history or existence of the non-institutional groups.
25:
401:, the practice of local church support for outside institutions (mostly colleges) was uncommon in churches of Christ, but not unheard of. Such arrangements tended to be kept quiet, and the Bible colleges loosely associated with churches of Christ always denied they lobbied churches for money. These denials helped to defuse dissension over the issue, as most objectors were loath to interfere with church autonomy.
308:
writings recorded that congregations sometimes sent aid to each other, but they say this practice was always from a single congregation to a single congregation for the benefit of members of the latter. No other arrangement for transfer of funds between churches appears in the New
Testament. Thus, members of a non-institutional church would not authorize giving church funds to a missionary society or undertake a "
696:“Though some in the Movement have been reluctant to label themselves Protestants, the Stone-Campbell Movement is in the direct lineage of the Protestant Reformation. Especially shaped by Reformed theology through its Presbyterian roots, the Movement also shares historical and theological traits with Anglican and Anabaptist forebears." Douglas Allen Foster and Anthony L. Dunnavant, "Protestant Reformation", in
550:, Roy Cogdill, and Fanning Yater Tant. From the beginning, the non-institutional side found itself outmaneuvered by the institutionals, who held the reins of power at all the large Bible colleges and the most popular of publications. It was not aided by infighting between the various proponents, climaxing in the 1951 split of the Fourth and Groesbeck Church of Christ in
238:" custom is one way to distinguish between the "non-institutional" and "mainstream" congregations. The congregations that advocate financial support or the pooling of resources for the benefit of other entities or organized external evangelical efforts are sometimes called "sponsoring churches" and identified as "mainstream."
517:
The addition of the emotional element of "starving orphans" proved successful at persuading many who had been on the fence to the institutional side during the 1950s. However, it also led to rancor; what had previously been a largely civil debate erupted into name-calling and bitter dissension. Those
594:
became a forum for some better-known preachers to recant publicly previous positions opposing institutionalism. Some churches were forced to make token donations to institutions in order to avoid being called "anti's." Conflict sometimes ended in fistfights. Members who espoused a minority position
498:
The issue of church support for institutions arose anew quickly after the war. Many of those who had been silent before now saw much to gain by raising the issue. No longer was it a mere hypothetical question, but one where a strict interpretation of congregational independence and separation of the
259:
These congregations generally accept the description "non-institutional", although they do not officially identify as such on signs, letterhead, or other official documents; some consider pejorative the epithet "anti" with which they have been called by some in the usually larger mainstream
Churches
352:
The diversity among autonomous congregations makes it difficult to document their history, either individually or as a group of common interest. Most activity is either the action of an individual congregation (and thus local in scope) or the activity of individuals separate from churches (and thus
327:
Church relief for non-Christians (some members define this term as those persons outside the church of Christ), especially as an evangelism tool. Critics of such aid say that every New
Testament example of support of needy individuals by churches was of support of fellow Christians. They encourage
589:
Across the next decade, bitter division erupted in
Churches of Christ throughout the nation. Debates were held over the issues, though usually positions had already hardened beyond persuasion. Preachers suspected of taking positions at odds with the leadership were ordered to publicly refute said
361:
The lack of denominational infrastructure leaves a vacuum for inter-congregational discourse among
Churches of Christ, one that often has been filled by publications and extra-church institutions such as colleges. These organizations, though overseen and run by members of Churches of Christ, were
307:
Churches pooling resources to perform work under the oversight of a single congregation or outside institution. Critics opposed to this practice say such cooperation did not exist in the first century churches and violates the autonomy of the local congregation. They note that the New
Testament
229:
includes no authority for churches' support of such institutions. Instead they feel that it is a responsibility and duty of the individual members to assist those in need. Similarly, most non-institutional congregations also oppose the use of church facilities for non-church activities (such as
825:
Churches of Christ, like all other churches, had always used a single cup in the Lord's Supper... Following the lead of congregations from several denominations that began using individual cups to prevent the spread of disease in the 1890s, C.E. Holt of
Florence, Alabama, suggested the use of
513:
in 1947, "I have always believed that a church has the right to contribute to a school or an orphanage if it so desired... The same principle that permits one must also permit the other. They must stand or fall together." This statement serves as a summary statement of the "institutional" or
638:
Over the years, several attempts have been made to achieve unity between non-institutional congregations and those described as main-stream. A more recent reconciliation attempt involved a series of discussions that took place on
November 15, 2019, in Dickson, Tennessee, at Freed-Hardeman
526:
returned (and at times initiated) the rhetorical fire. Well-known preachers with ties to the colleges became increasingly assertive in condemning anyone who disagreed. Accusations of coercion and intimidation swirled around the colleges. Those with outside businesses, particularly on the
643:
During this event, both parties discussed their understanding of biblical principles regarding benevolence, treasuries, and institutions. Although no formal agreement was found, it showed the potential of unity for the first time since the 1950s. In
October 2019 editions of both
639:
University's
Renaissance Center. Doug Burleson, Associate Professor in Bible at Freed-Hardeman University and Assistant Dean of the College of Biblical Studies, and Kyle Pope, who preaches for the Olsen Park Church of Christ in Amarillo, Texas, sat down for an informal series of
607:
Most non-institutional churches had to rebuild in the 1960s and 1970s, as in most instances, they had lost buildings, positions, and jobs as a result of the division. They were united by their beliefs during this period. The most significant discussion of this time reflected the
502:
The pro-institutional camp learned from the experience of the 1930s and the tepid support for sending money to colleges from the church treasury. They tried a different tactic, tying church support of colleges with church support of other institutions, namely orphans' homes. As
565:, died and was replaced by Reuel Lemmons. The paper had in previous years stood opposed to the colleges on many matters and had positioned itself under Showalter as a place for balanced debate. Under Lemmons, however, the paper took an increasingly pro-institutional position.
353:
technically not an act of the churches as institutions). Their activities have been noted through issues that bring about debate and division. Non-institutional churches have faced two major issues in the past century: institutionalism and marriage, divorce, and remarriage.
598:
By the end of the 1960s, the isolation of non-institutionals from the mainstream churches was concluded. Contact between churches and individuals across the divide essentially ended. Members of both branches practiced the beliefs which they held were the only correct ones.
595:
in a congregation were expelled. Lawsuits over building ownership followed from some of these divisions. Exiles often banded together to form new congregations; some rural communities today are home to two or more small Churches of Christ as the legacy of this division.
230:
fellowship dinners or recreation); as such, they oppose the construction of "fellowship halls", gymnasiums, and similar structures. The belief is that, although such activities may be beneficial, they are not a proper function of a local congregation.
295:
for institutions such as Bible colleges or orphans' homes. Members of non-institutional churches note a distinction between the work assigned to the individual Christian and that assigned to the local congregation collectively (citing passages such as
413:, who throughout the decade engaged in a running debate with various people on the issue. He had begun advancing his theories in a speech at the 1931 Abilene Christian College Lectures. In 1933, he had written a series of articles in the
481:
became possible after the war. However, the expense involved was considerable. As a result, some congregations and individuals began experimenting with various methods of congregational cooperation. The most notable of these was the
246:
This fellowship of non-institutional congregations, which intentionally forgoes any para-congregational organizational structure, is estimated at 120,000 members, accounting for around 9% of the members of Churches of Christ in the
328:
individual members to seek out and personally help any persons in need, but say the church should provide support only to those it recognizes as faithful and needy Christians, per the New Testament examples. They do not consider
267:
While the one-cup, non-class, and mutual edification congregations are almost always non-institutional, they became independent from the mainstream well before the broader 1950s division among congregations over institutions.
233:
These local churches became separated from "mainline" (pro-institutional) churches of Christ because of these viewpoints, developing into a distinct segment of congregations by the 1960s. Whether a congregation supports the
455:, J. D. Tant, Joe Warlick, and F. B. Srygley) had died, leaving others with different beliefs and dispositions to take their place. The most notable of these was Goodpasture, who had ascended to be
558:, the most polarizing figure in the debate, thereafter ceased arguing for a non-institutional position; indeed, by the mid-1960s, he associated himself exclusively with institutional churches.
436:, and Robert M. Alexander agreed with the proposition, though most were noncommital when asked specifically about their position. World War II largely suspended the debate, as the question of
428:
included statements from leaders of colleges that they "regretted" Brewer's statements. Publicly, Brewer's position received little support; privately, however, prominent men such as
260:
of Christ since the 1950s and 1960s, and likewise the similar term, "non-cooperative". Both groups identify as belonging to the original church started by Christ. The 19th-century
420:
Finally, Brewer's unscripted remarks in support of church funding for colleges at the 1938 Abilene Christian College lectures provoked great controversy. Several writers, such as
474:
brought with it an influx of enrollment at these colleges. Bible colleges thus found themselves in need of immediate funds to renovate and expand to meet a swelling demand.
1505:
826:
individual cups in a 1911 Gospel Advocate article... many in the non-class churches came to regard multiple cups as an innovation that subverted the apostolic pattern.
417:
arguing that churches should support educational institutions and charities from their treasuries. He continued this line of argumentation throughout the decade.
42:
574:
in December of that year. Goodpasture called for a "yellow tag of quarantine" to be imposed upon any who espoused the non-institutional position. The historian
470:
and war had led to lower enrollment at many Bible colleges; this in turn caused many of the colleges to postpone expansion and even maintenance. However, the
623:
Most within non-institutional churches refer to themselves as "conservative" churches of Christ and refer to the Bible college-supporting, "mainstream" or "
362:
usually considered the work of individual Christians separate from the churches themselves. Among "brotherhood papers" in the mid-twentieth century, the
656:
included six articles discussing the underlying Biblical questions surrounding institutionalism; Burleson and Pope each contributed three articles.
1335:
89:
698:
The Encyclopedia of the Stone-Campbell Movement: Christian Church (Disciples of Christ), Christian Churches/Churches of Christ, Churches of Christ
486:" arrangement, where one congregation oversees a project using resources pooled from other congregations. The best-known of these efforts was the
332:"the liberality of your contribution unto them and unto all" to be an example, believing that "all" means "all saints" as opposed to "all people".
61:
1249:
287:
As a result, they oppose the following practices that became widespread in other churches of Christ during the mid-twentieth century, namely:
1128:
68:
612:" debate taking place in institutional churches; but it was little accepted in the more conservative non-institutional branch. Men such as
1930:
1878:
75:
1340:
1283:
1206:
448:
After the conclusion of World War II, several factors worked together to bring the institutional question back to the foreground.
1464:
312:" arrangement. A non-institutional church may send money to an individual preacher, as there are New Testament examples of this (
57:
1670:
1388:
1356:
1324:
1297:
1268:
483:
340:
309:
235:
179:
329:
321:
1665:
1086:
818:
713:
317:
1675:
869:
409:
In the 1930s, however, some men began actively promoting church funding of Bible colleges. The most prominent of these was
1215:
313:
1610:
1527:
1308:
889:
646:
130:
1242:
301:
297:
1564:
1034:
975:
916:
705:
108:
1815:
1393:
1103:
82:
1378:
561:
Late 1954 provided two factors key to the developing split. First, in October, G. H. P. Showalter, the editor of
554:, leading to two congregations, one with Cogdill as preacher, the other with Wallace's brother Cled preaching.
1398:
46:
1625:
1539:
1235:
1635:
1554:
1549:
1383:
527:
non-institutional side, often found themselves facing boycotts organized by those opposing their position.
375:
225:(colleges, orphans' homes, organized mission efforts, etc.) by local congregations. They contend that the
1925:
1459:
463:
in 1939; he is generally regarded as the most influential figure among Churches of Christ at this time.
1522:
784:
440:
took center stage in "brotherhood papers." However, division had not been prevented, only postponed.
383:
630:
In 2009, non-institutional churches of Christ comprised 113,656 members across 1,898 congregations.
1724:
1559:
1489:
277:
166:
1129:"October 2019 'Distinguishing Expedients From Additions' – Truth Magazine (Special Print Edition)"
690:
673:
518:
who objected to churches funding private institutions were often referred to as "orphan haters", "
1857:
1655:
1533:
762:
222:
35:
490:, a nationwide radio program begun by the Highland Church of Christ in Abilene, Texas, in 1952.
1499:
1438:
1051:
1871:
1843:
1650:
379:
161:
1808:
1605:
1479:
1258:
1052:"History and Background of the Institutional Controversy (3): The Yellow Tag of Quarantine"
261:
154:
8:
1801:
575:
539:
523:
387:
1822:
1494:
1290:
1200:
839:
754:
609:
547:
391:
218:
185:
1224:– data from a lectureship sermon video and book on congregational regression each year
1076:
895:
The context modifies the 'all' which requires the meaning to be 'all saints in need.'
808:
1794:
1755:
1750:
1745:
1645:
1640:
1082:
1030:
991:
971:
912:
814:
709:
701:
624:
579:
543:
429:
281:
1544:
1474:
467:
499:
individual and the church would, in their estimation, lead to lost opportunities.
1836:
1829:
1719:
1620:
1511:
1484:
997:
652:
570:
509:
370:
364:
336:
292:
613:
424:
and W. W. Otey, wrote and spoke in opposition to Brewer; Otey's 1938 article in
1906:
1885:
1864:
1729:
1630:
535:
504:
433:
421:
725:
1919:
1850:
1714:
1660:
551:
452:
248:
226:
1221:
1734:
1615:
617:
531:
410:
398:
1569:
1077:
Williams, D. Newell; Douglas Allen Foster; Paul M. Blowers, eds. (2013).
809:
Williams, D. Newell; Douglas Allen Foster; Paul M. Blowers, eds. (2013).
555:
1013:
Reviving the Ancient Faith: The Stories of Churches of Christ in America
954:
Reviving the Ancient Faith: The Stories of Churches of Christ in America
1227:
374:
were the oldest and most influential. Among colleges, the largest were
144:
519:
471:
451:
First, many of the previous generation of perceived leaders (such as
24:
437:
546:. The non-institutional side of the debate was led by men such as
530:
The leading voices of the institutional movement were men such as
456:
135:
A (non-institutional) church of Christ building in Lubbock, Texas
1185:
1177:
1161:
932:
582:
with the "fighting style" of Foy Wallace: "Foy Wallace scorched
583:
478:
568:
The second, and more important, action was publicized in the
522:," and the like; for their part, non-institutionals such as
343:
forbids the eating of a common meal as a work of the church.
300:). While individuals are charged to "do good to all men," (
674:"Churches of Christ (1906 - Present) - Religious Group"
264:
resulted in an increase in the number of U.S. members.
1201:
Ferrell Jenkins' speech on non-institutional Churches
1029:. The University of Alabama Press. pp. 140–142.
970:. The University of Alabama Press. pp. 126–127.
1222:
Statistics on the US decline of the church of Christ
1024:
965:
906:
49:. Unsourced material may be challenged and removed.
1218:– A Historical Perspective by Bill Hall (archived)
493:
356:
1917:
443:
911:. The University of Alabama Press. p. 79.
994:: Leader of Institutional Thought", page 250.
1243:
1079:The Stone-Campbell Movement: A Global History
811:The Stone-Campbell Movement: A Global History
276:Individual churches of Christ are autonomous
217:" refers to a distinct fellowship within the
1203:– Delivered at Pepperdine University in 1998
602:
590:position as a condition of employment; the
58:"Churches of Christ" non-institutional
1250:
1236:
1027:The Churches of Christ in the 20th Century
968:The Churches of Christ in the 20th Century
909:The Churches of Christ in the 20th Century
782:
280:(without hierarchical central governance,
1341:Disciples Ecumenical Consultative Council
1284:Christian churches and churches of Christ
1209:– An interview with Ferrell Jenkins from
109:Learn how and when to remove this message
1257:
1101:
1049:
16:Fellowship within the Churches of Christ
1162:Directory of Non-Institutional Churches
837:
1918:
1389:Evangelical Christian Church in Canada
1357:Disciples of Christ Historical Society
1298:Christian Church (Disciples of Christ)
1269:World Convention of Churches of Christ
1216:Restudying Issues Of The '50s And '60s
1194:
180:Christian Church (Disciples of Christ)
124:Churches of Christ (non-institutional)
1666:American Christian Missionary Society
1231:
867:
785:"A conversation with Ferrell Jenkins"
748:
746:
221:who do not agree with the support of
1676:Foreign Christian Missionary Society
879:. Vol. V, no. 3. p. 4
752:
700:, Wm. B. Eerdmans Publishing, 2004,
633:
251:and for about 15% of congregations.
47:adding citations to reliable sources
18:
1671:Christian Woman's Board of Missions
1611:Selina Huntington Bakewell Campbell
1528:Christian Association of Washington
1309:North American Christian Convention
1207:What is a Non-Institutional Church?
813:. Chalice Press. pp. 234–235.
13:
1931:Restoration Movement denominations
1102:Burleson, Doug (October 1, 2019).
1058:. Truth Magazine. pp. 272–275
743:
404:
14:
1942:
1150:
1002:, Florida College Bookstore, 1981
783:Tryggestad, Erik (June 1, 2002).
271:
254:
1816:The British Millennial Harbinger
1394:International Churches of Christ
129:
23:
1379:Churches of Christ in Australia
1171:
1121:
1095:
1070:
1050:Wolfgang, Steve (May 4, 1989).
1043:
1018:
1005:
984:
959:
946:
925:
870:"Does the Truth Produce Error?"
34:needs additional citations for
1399:International Christian Church
1155:
1081:. Chalice Press. p. 236.
900:
861:
831:
802:
776:
718:
666:
494:Controversy and division erupt
357:Division over institutionalism
1:
1025:Harrell, David Edwin (2002).
966:Harrell, David Edwin (2002).
907:Harrell, David Edwin (2002).
840:"Please Don't Call Us "Anti""
838:Jenkins, Ferrell (May 1998).
753:Ross, Bobby Jr (March 2007).
659:
444:The aftermath of World War II
241:
1555:Mahoning Baptist Association
1550:Redstone Baptist Association
1384:Churches of Christ in Europe
7:
1597:United Movement (1832–1906)
1416:
996:They Being Dead Yet Speak:
726:"Churches of Christ Online"
10:
1947:
1368:
868:Payne, A.H. (March 1964).
641:living room conversations.
347:
1904:
1777:
1773:
1697:
1693:
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1453:
1449:
1436:
1424:
1415:
1411:
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1276:
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603:Aftermath of the division
376:Abilene Christian College
203:
195:
172:
160:
150:
140:
128:
123:
1725:Charles Clayton Morrison
1490:Cane Ridge Meeting House
1104:"THEME: Cooperation (6)"
877:Searching the Scriptures
223:parachurch organizations
1858:The Christian Chronicle
1656:Caroline Neville Pearre
1534:Declaration and Address
1506:Last Will and Testament
1211:The Christian Chronicle
990:Harrell, David Edwin: "
789:The Christian Chronicle
763:The Christian Chronicle
620:preached this message.
477:Finally, evangelism in
1500:Springfield Presbytery
1439:Second Great Awakening
759:christianchronicle.org
388:David Lipscomb College
384:Freed-Hardeman College
341:1 Corinthians 11:22–34
1879:Christianity Magazine
1872:Restoration Quarterly
1844:The Christian Century
1651:John William McGarvey
514:"mainline" position.
335:A church kitchen or "
1809:Millennial Harbinger
1606:James Turner Barclay
1565:"Raccoon" John Smith
1480:Christian Connection
1259:Restoration Movement
1000:Annual Lectures 1981
847:biblicalstudies.info
322:2 Corinthians 11:7–9
318:1 Corinthians 9:7–14
262:Restoration Movement
43:improve this article
1802:Christian Messenger
1195:Miscellaneous links
1189:Magazine's web site
1181:Magazine's web site
576:David Edwin Harrell
540:Robert M. Alexander
524:Foy E. Wallace, Jr.
422:Foy E. Wallace, Jr.
314:Philippians 4:10–18
1926:Churches of Christ
1823:Christian Standard
1540:Alexander Campbell
1495:Cane Ridge Revival
1291:Churches of Christ
610:unity in diversity
548:Foy E. Wallace Jr.
330:2 Corinthians 9:13
219:Churches of Christ
186:Churches of Christ
1913:
1912:
1900:
1899:
1895:
1894:
1795:Christian Baptist
1769:
1768:
1764:
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1756:Sharon E. Watkins
1751:Teresa Hord Owens
1746:William Barber II
1689:
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1684:
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1646:Elijah Martindale
1641:Charles J. Lister
1626:Benjamin Franklin
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1578:
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1431:
1430:
1407:
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1325:Sponsoring church
1320:Non-institutional
1108:truthmagazine.com
1088:978-0-8272-3527-4
1056:Guardian of Truth
1011:Hughes, Richard:
992:B. C. Goodpasture
952:Hughes, Richard:
933:"Herald of Truth"
820:978-0-8272-3527-4
714:978-0-8028-3898-8
634:Attempts at unity
625:sponsoring church
580:B. C. Goodpasture
544:B. C. Goodpasture
484:sponsoring church
430:B. C. Goodpasture
310:sponsoring church
291:Support from the
282:nondenominational
236:sponsoring church
215:non-institutional
211:
210:
167:Congregationalist
119:
118:
111:
93:
1938:
1780:
1779:
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1700:
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1636:William Lipscomb
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1545:Brush Run Church
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859:
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849:. Focus Magazine
844:
835:
829:
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769:
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741:
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722:
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694:
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614:Carl Ketcherside
133:
121:
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107:
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51:
27:
19:
1946:
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1896:
1891:
1837:Firm Foundation
1830:Gospel Advocate
1765:
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392:Harding College
371:Firm Foundation
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32:This article
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1735:Jessie Trout
1706:21st Century
1703:20th Century
1616:Isaac Errett
1560:Walter Scott
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1138:November 18,
1136:. Retrieved
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41:Please help
36:verification
33:
1784:Periodicals
1570:Campbellite
1156:Directories
1133:Truth Books
938:February 9,
578:contrasted
556:Foy Wallace
213:The label "
173:Separations
151:Orientation
1920:Categories
1460:Christians
1015:, page 238
956:, page 233
883:August 25,
683:2023-05-16
660:References
468:Depression
466:Also, the
380:Pepperdine
242:Membership
145:Protestant
99:March 2024
69:newspapers
1465:Disciples
735:March 20,
520:Pharisees
507:wrote in
472:G.I. Bill
397:Prior to
650:and the
584:heretics
438:pacifism
1418:History
1113:June 9,
1062:May 13,
853:July 5,
794:May 28,
768:July 7,
459:of the
348:History
204:Members
188:(1960s)
83:scholar
1369:Others
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479:Europe
457:editor
390:, and
182:(1906)
162:Polity
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1187:Focus
1179:Truth
873:(PDF)
843:(PDF)
616:and
90:JSTOR
76:books
1140:2019
1115:2022
1083:ISBN
1064:2008
1031:ISBN
972:ISBN
940:2016
913:ISBN
885:2018
855:2014
815:ISBN
796:2019
770:2014
737:2020
710:ISBN
702:ISBN
368:and
62:news
45:by
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