Humanistic Doctrines in the Church of God
The concept of the church as the "body of Christ" is a foundational biblical metaphor that emphasizes unity, diversity, and interdependence among believers [1, 4, 5]. This understanding is central to Christian theology, portraying the church not merely as an organization but as a living organism with Christ as its head [3, 7].
The Apostle Paul frequently employs this imagery, particularly in his letters to the Corinthians, Romans, and Ephesians. In 1 Corinthians 12, Paul explicitly states, "For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ" (1 Corinthians 12:12). He elaborates that each member, despite their distinct function, is essential to the whole, preventing division and fostering mutual care [1, 6]. John Gill, a Baptist commentator, notes that these members are "of different make and shape, in different parts and places, and of different use and service," yet they are all united to form "one complete body" [3]. This unity is not uniformity; rather, it celebrates the diverse gifts and roles God has assigned to each individual within the church [1].
The metaphor extends beyond individual congregations to encompass the entire aggregate of churches, with each local church serving as a miniature representation of the larger "body of Christ" [2]. This perspective underscores the universal nature of the church, where allegiance to Jesus transcends differences and promotes harmonious relationships among believers [4]. The unity in Christ means that traditional distinctions, such as those between Jew and Gentile, slave and free, male and female, are overcome, as all believers are "one in Christ Jesus" (Galatians 3:28) [5]. This unity is further described in Ephesians, where both Gentile and Jewish Christians are "joined together in Christ" to become a "holy temple for the Lord" [8].
The concept of the church as the body of Christ also implies a dynamic process of growth and maturation. Adam Clarke, a Methodist commentator, interprets Ephesians 4:15, "But, speaking the truth in love, may grow up into him in all things, which is the head, even Christ," as a call for believers to mature in their understanding and application of Gospel doctrine [9]. This growth is fostered by teaching "the whole system of Gospel doctrine" with love, contrasting it with "scolding and abuse" in religious discourse [9].
The emphasis on unity and the interconnectedness of members within the body of Christ stands in contrast to "humanistic doctrines" that might prioritize individual autonomy or human-derived wisdom over divine revelation and communal interdependence. While the term "humanistic doctrines" can be broad, in a theological context, it often refers to teachings that elevate human reason, experience, or achievement to a position that rivals or supersedes God's authority or the revealed truth of Scripture.
For instance, the Apostle Paul frequently warned against teachings that deviated from the established apostolic doctrine. In 1 Timothy 6:3, he states, "If anyone teaches otherwise and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, he is puffed up with conceit and understands nothing." John Gill interprets "teach otherwise" as teaching "another doctrine" that differs from what the apostles taught, including doctrines that might undermine established order or promote disobedience [10]. This suggests that doctrines originating from human speculation rather than divine instruction could be seen as problematic.
The early church fathers also emphasized adherence to apostolic tradition. John Chrysostom, an Eastern Orthodox father, frequently highlighted the importance of a "guide to truth" and warned against teachings that were not aligned with the sacrifice of the Cross or the office of the Holy Spirit [11]. He stressed that true honor is sought from God, not from men, and that human-centered pursuits, such as extravagant house-building, can distract from moral and spiritual truths [11]. Such perspectives implicitly critique any "humanistic doctrine" that might divert attention from Christ as the head and source of truth for the church.
The New Testament consistently portrays the church's identity and mission as divinely ordained, not humanly constructed. The church's foundation is Christ himself (Ephesians 2:20), and its purpose is to glorify God and carry out His will. Any doctrine that diminishes Christ's headship, undermines the unity of the body, or promotes teachings contrary to apostolic instruction could be considered a deviation from the biblical understanding of the church. The diversity within the body of Christ, while celebrating individual gifts, always remains subservient to the singular headship of Christ and the overarching divine purpose for the church [1, 3, 4].
Sources
- 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 12:12: 12:12-31 The church is like a body (see 12:27) composed of many different parts, each with its own function as determined by God (see 12:11, 18, 28; Rom 12:4-5).”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 12:27: members in particular--that is, severally members of it. Each church is in miniature what the whole aggregate of churches is collectively, "the body of Christ" (compare Co1 3:16): and its individual components are members, every one in his assigned place.”
- 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 12:20: But now are they many members,.... Of different make and shape, in different parts and places, and of different use and service: yet but one body; all are united together, and make up one complete body, and which without each of them would not be perfect: so there are many members in the body of Christ, the church; some are teachers, others are hearers; some give, and others receive; but all make up but one church, of which Christ is the head; nor can anyone of them be spared; was anyone wanting, even the meanest, there would be a deficiency, and the church ”
- Colossians (Protestant academic) “Tyndale House on Colossians 3:15: 3:15 Just as Christ is one, so there can be only one body of Christ (see 1:18; Eph 4:4-6). Allegiance to Jesus as Lord must transcend differences and will result in peace (harmonious relationships).”
- Galatians (Protestant academic) “Tyndale House on Galatians 3:28: 3:28 There is no longer: Everyone comes to Christ and receives God’s promises in exactly the same way (cp. 1 Cor 12:12-13; Eph 2:14; Col 3:11). • male and female: Cp. Gen 1:27. • you are all one: The community of believers is one body, the body of Christ (see Rom 12:4-5; 1 Cor 12:27; Eph 2:15-16, 19-22). • in Christ Jesus: See Col 2:6–3:11.”
- 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 12:25: 12:25-26 The church is a unified body, so harmony and care for each other in the church is essential.”
- 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 12:14: For the body is not one member - The mystical body, the Church, as well as the natural body, is composed of many members.”
- Ephesians (Protestant academic) “Tyndale House on Ephesians 2:21: 2:21 Joined together in Christ, Gentile and Jewish Christians become a holy temple for the Lord, because the Lord himself is among his people (see Matt 18:20; 28:20; 1 Cor 3:16; 1 Pet 2:4-5).”
- Ephesians (Methodist/Wesleyan) “Adam Clarke on Ephesians 4:15: But, speaking the truth in love - The truth recommended by the apostle is the whole system of Gospel doctrine; this they are to teach and preach, and this is opposed to the deceit mentioned above. This truth, as it is the doctrine of God's eternal love to mankind, must be preached in love. Scolding and abuse from the pulpit or press, in matters of religion, are truly monstrous. He who has the truth of God has no need of any means to defend or propagate it, but those which love to God and man provides. Grow up into him - This is a continuance of the metaphor taken”
- 1 Timothy (Baptist/Reformed) “John Gill on 1 Timothy 6:3: If any man teach otherwise,.... Or another doctrine, as the Syriac version renders it; a doctrine different from what the apostle had now taught, concerning the duty of servants to their masters; as did the false teachers, who despised dominion or government; not only civil government, and so spoke evil of rulers and magistrates; and church government, and therefore reviled the apostles, elders, and pastors of churches; but family government, and encouraged disobedience to parents and masters; see Pe2 2:10 or teach another doctrine, from that of the Bible, of Chris”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: guide to truth, ib. ; could not come before the sacrifice of the Cross, ib. ; His office in Holy Baptism, 289 ; His dignity in prophecy, not contrary to Christ's, ib. ; awfulness of His gift in Ordination, 325 . Honesty, 122 . Honor to be sought of God, not men, 15 ; like wealth, most had when despised, ib. ; of men, shared with harlots and dancers, 136 ; the greatest, gained by almsgiving, 143 ; not taken by Christ for Himself, 198 . House-building extravagant, 203 ; moral deduced from, ib. "How?" the question of the weak in faith, as Sarah, 85 ; t”