This has been the project from the beginning. Friedrich Schleiermacher, often called the father of theological liberalism, was earnest in his desire to remove barriers to modern humans to convert to Christianity. As a result, he engaged in the process of redefinition of difficult ideas and excision of theological truths that conflicted with naturalistic, minimally supernatural worldview.
His project has continued, with scholars and pastors in the liberal tradition arguing against central Christian truths, like the resurrection of Christ, his divinity, and the possibility of his miracles. In the end, there are some members and leaders in mainline Protestant denominations who believe so little that is vital to orthodox Christian doctrine, they have no business calling themselves Christians.
Theological liberalism is, when it is lived authentically, an entirely different religion than Christianity. It may use some of the symbols and share some vocabulary, but when the core meaning of these signs is stripped away, it is hard to say that they are the same things.
When one takes away the power of the cross to bring about redemption, for example, then the entire power of the gospel has been denied. It is the gospel that makes the Church and not the Church that makes the gospel.
Historically, the Christian churches around the world have been animated by the power of the gospel. It is what enables Christians to not simply endure persecutions, but to thrive in hostile environments. It is the power of the gospel that has grown the church throughout history.
When theological liberalism is sufficiently advanced (which is not in all cases), it alienates itself from the very thing that makes the Church a coherent and vital reality. At that point, especially when everything that is uniquely Christian and differentiates believers from the culture around them has been stripped away, there is little reason to remain in a church. In fact, there are many more reasons not to abandon the hassle of the local congregation when the gospel is absent.
Consider this: the local church should be a collection of people that have no business being socially united. It should be ethnically heterogenous (or open to it, since some communities are essentially homogenous). It should represent people from various economic classes, educational backgrounds, political interests, etc. The Church is a messy community. That takes hard work, and it is only possible when the strong nuclear force of the gospel holds the nucleus together.
When you strip Christianity of the very thing that makes it distinct from culture, there is no reason to meet anymore. If the essence of Christianity becomes simply doing “good” things for the community, then that can be much more easily accomplished by joining an association with fewer social entailments. In other words, why bind yourself in community with a bunch of weirdos when you can just casually and conveniently work at the soup kitchen on occasion. You get the benefits without the inconvenience.
The power of the gospel is what animates Christian congregations and denominations. When that is stripped away, then it makes sense for the numbers to decline. The weirdness of a community with the entailments of a church is not worth it without the gospel.
Resisting the Opposite
Our desire to be justified in our own eyes often tempts us to crow over the decline of theologically liberal denominations. Often theological conservatives will try to argue that their own stagnant or rising numbers are a sign of God’s blessing on their continued faithfulness to the gospel.
Sometimes faithfulness to the gospel and to the central truths of historic Christianity is a sign of God’s blessing. Passages like Acts 2:41 are exciting. The gospel is preached and three thousand people are converted. Clearly, we might think, God is blessing the faithful preaching of his word. The numerical growth is an indicator of (1) truth and (2) faithfulness.
As exciting as Acts 2:41 is, how many of us would see the rapid shrinking of the local gathering of believers in Jerusalem, described in Acts 8, as a sign of their unfaithfulness or abandonment of the truth? To the contrary, had Stephen abandoned the truth in Acts 7, he probably would have lived, and the persecution of the church might have been forestalled at least for a while. The denial of the gospel might have extended the period of numerical growth.
In our contemporary contexts we need only look at the rapid growth of the Prosperity Gospel movement to see that abandoning the real gospel can lead to an increase in numbers. In other words, numbers don’t tell the whole story and they often don’t tell much of a story at all. Or, they don’t tell a story about the things that matter most.
All Growth is Not Healthy
Every numerical increase is not a sign of God’s blessing. It is exceedingly dangerous to use numerical growth (or stagnation) as an indicator of either truth or faithfulness.
Consider that the Church is a body. This is not a hard leap, since the Apostle Paul used the analogy in 1 Cor 12:12-31. All growth in a body is not healthy.
Ask the morbidly obese individual whether an increase in size is a healthy thing. Or, perhaps more tellingly, ask someone with cancer whether all growth is healthy. Both will tell you that size and growth is not directly tied to health.
Although there is good evidence that the abandonment of the gospel by many theologically liberal denominations and congregations has contributed to their decline, it does not follow that growth among theological conservative denominations has been healthy.
In fact, when we consider the number of people who identify in public polls as “evangelical” and yet fail to demonstrate any meaningful signs of conversion in their own lives, we begin to recognize a symptom of a deadly problem.
I have a working theory that while many theologically liberal denominations have abandoned the gospel in pursuit of cultural acceptability, many supposedly theologically conservative denominations have abandoned the entailments of the gospel in pursuit of numerical growth. I think this is an outworking of the bad logic that comes from seeing that numerical decline is often the result of the deletion of the gospel.
Numerical Growth as the Source of Liberalism
I am concerned about theological liberalism because it represents an anti-gospel masquerading as truth. I am more concerned about a conflation of gospel power with numerical expansion because (a) it is happening in my own theological tribe and (b) it is the first stage of theological liberalism.
The original intent of theological liberalism was not to abandon every truth that matters. Nor was it to reject the gospel. Rather, theological liberalism began with a belief that (1) the gospel matters a great deal, (2) that some things make the gospel harder for people to believe because it is so different than modern beliefs about the world, and (3) we can help more people get the gospel by stripping away the extras around the gospel that are holding people back. Though they typically lacked the elaborate head counts and well-analyzed statistics that we have today, liberalism began over a concern for numerical growth.
The main issue with liberalism is that when the truthfulness of Scripture is denied, or at least the truth about the hard parts of Scripture, then it really does create a slippery slope. A low point in theological liberalism was when a bunch of non-believers sitting in a room in Berkeley, California using colored beads to decide which parts of the gospels represented things the real Jesus would say. One need merely look around to see how individuals, congregations, and denominations are all finding ways to affirm and celebrate immorality in contrast to Scripture and in the name of numerical growth or cultural cache. One need also not look far to see cases where the pursuit of numbers and cultural cache have encouraged a minimization of the gospel, “unhitching” one’s faith from the documents of the faith, and the diminution of orthopraxy as a central aspect of the Christian life. All of these are ways that Scripture is diminished for a non-gospel purpose, even when they occur under the banner of a robust doctrinal statement.
To draw a general conclusion, which deserves a lengthier investigation some other time, it seems that the beginning of doctrinal decline is found when making something other than worship in spirit and truth becomes the purpose of a group of Christians. An advanced symptom of doctrinal decline is the redaction of the faith once and for all delivered to the saints. The beginning of the decline, however, is when something other than the gospel of Christ becomes the animating force of a group of Christians.
Historically, it seems that the decline of doctrine often begins when numerical growth and the social clout that goes along with it become the focus.
Judge Not, But Look for Fruit
Matthew’s Gospel offers some insight that may be helpful in drawing some conclusions to this already lengthy discussion.
Within a single chapter, which by all accounts represents the core of Jesus teaching, Matthew provides two passages that are sometimes held to be contradictory, such that often only one is acknowledge at a time or by a given group. One is the key passage of much of socially progressive Christianity: “Do not judge, so that you won’t be judged.” (Mt. 7:1) The other is the key passage of many combative theologically conservative Christians, “Be on your guard against false prophets who come to you in sheep’s clothing but inwardly are ravaging wolves. You’ll recognize them by their fruit.” (Mt 7:15-16b).
If we are to take Scripture seriously, then we have to recognize both simultaneously and seek to obey them both. On the surface (and I have heard this argument made against the coherence of Christianity), this appears contradictory. However, it is not.
We are clearly called to be on our guard against false prophets. There are a lot of people who spew a lot of words that aren’t gospel. Sometimes they sound a lot like gospel, but they really aren’t. Jesus uses the image of a wolf in sheep’s clothing. As a theological conservative, I’ve got that down. I see how theological liberals torture the historical doctrines of the faith, how they encourage their parishioners to live debauched lives, and I recognize the bad fruit.
At the same time, I have to be cautious that I am judging others by a metric that I can withstand. Therefore, I cannot judge the spiritual health of others by their numerical growth. As the tide of culture continues to reject the need for religion and see Christianity as backward and anti-social, the number of casual adherents to theologically conservative churches will decline or stagnate. The size of the Church won’t change, but the size of the congregation will change.
Therefore, we ought not to use numerical decline as the ultimate arbiter of the truthfulness of a group’s theology. Bigger or growing does not necessarily mean truer or better. Membership is a metric that can be quickly used to argue that the truth of the gospel, when it becomes socially unpopular, is not in fact true.
Work Toward Authentic Christian Character
When we shift our mission from being a true representation of Christ on earth as his body to meeting numerical statistics, we have begun the shift away from sound doctrine. It happens slowly at the beginning and ends in a crashing avalanche.
This happens when we tolerate sexual abuse in our ranks or cover it up because a leader is effective and we don’t want to ruin the brand. This happens when we accept unholy bullying in our organizational structures because someone is good at packing the house or strategic planning. This happens when we build the life of our congregations around entertaining and pacifying rather than really discipling.
Make no mistake, all of those decisions are just as doctrinal as the nature of the Trinity. None of them will make it into a confessional statement, but they reflect the deepest values of the individual or group making the decisions.
In the end, the calling of the individual Christian and the body of Christ as a whole is terribly difficult. As Jesus notes, “How narrow is the gate and difficult is the road that leads to life and few find it.” (Mt 7:14)
The best we can do is consider the nature of good works. They require us to do the right thing, in the right circumstances, and for the right reasons. It is out of the pattern of our choices that the character of the believer, the congregation, and the worldwide Church is both formed and revealed.