Doctrine and church growth have often been considered to be unrelated if not antithetical. Some church growth gurus have actually suggested that "doctrine" might be a barrier to reaching a specific target group. The implication is that doctrine is offensive and even divisive and therefore must be jettisoned. To be fair, many churches and denominations had begun to "downgrade" the value of doctrine before the growth gurus ruled it unfashionable. Many churches replaced the study of doctrine with some version of a "self help" study.
I will agree that you can draw a crowd without sound doctrine, but it is impossible to grow the church without doctrinal instruction. Roger Finke and Rodney Stark, two sociologists, looked at denominational growth in America from 1776 to 1990. They point to the phenomenal growth of religion in America but then conclude: "Not all denominations share in this immense rise in membership rates, and to the degree that denominations rejected traditional doctrines and ceased to make serious demands on their followers, they ceased to prosper."1 They discovered that when religious commitment was watered down, it actually lost its appeal. "There comes a point, however, when a religious body has become so worldly that its rewards are few and lacking in plausibility."2
Doctrinal instruction will help transform lives which, in turn, will enable the church to make its maximum impact on the community and its culture. People are not "resources" who perform functions to enable the church to grow; people are the church, and as they grow in Christ in maturity, the ministries and witness that flow from obedience to God's Word will produce sustained and balanced growth. A stated goal of the Kingdom-centered church must be to facilitate the growth of persons into the image of Christ. This transformation is produced by the Holy Spirit as He applies the Word accurately taught.
A Look at the Early Church
In Acts 2:42 we read: And they devoted themselves to the apostles' teaching. You should not overlook the word "devoted." It is apparent that doctrinal instruction by the apostles was considered a non-negotiable. They were "committed to and persisting in" the teaching of the apostles. Once the Spirit had added three thousand new converts to the church, the priority issue was to provide sound doctrinal instruction for the new believers.
A close examination of the Acts account will reveal a constant vigilance to provide accurate doctrinal instruction. In chapter 9 we find the story of the conversion of Saul. Luke tells us that Paul immediately began proclaiming Jesus and that he kept confounding the Jews who lived in Damascus by proving that this One is the Messiah (9:22). This statement is preceded by a very simple note — Saul grew more capable (22a). We can surmise that the risen Lord provided instruction and opened Saul's eyes to understand the Scriptures as He had done for the other disciples (Luke 24:44-45). Further, we cannot ignore the little note in verse 19 indicating that Paul spent several days with disciples in Damascus. It is likely he received doctrinal instruction from them. We are not surprised to read that this young convert "who grew more capable" taught with such depth that the proconsul was astonished with the teaching of Paul (13:12).
Luke wants us to understand that the process of establishing churches was done with care and with concern about doctrinal integrity. When we read about the church at Antioch, we discover: For a whole year they met with the church and taught large numbers, and the disciples were first called Christians in Antioch (11:26). Did you notice that the indication that they were first called Christians in Antioch follows the information that they taught the converts for an entire year? "Christian" means "little Christs" or "imitators of Christ." It was apparent to all that theological instruction had led to life transformation.
The church at Antioch created an opportunity for theological clarification that was critical for the ongoing development of the New Testament church. The church at Antioch was composed of both Jews and Gentiles. There were "some men" (15:1) who argued that Gentiles must first be circumcised before they could be saved. The Jerusalem Council was established to look at the issues being raised concerning what was necessary for one to be saved. The Council made a key doctrinal decision about the doctrine of salvation and gave instruction on corollary practical issues related to Christian living (15:19-21). Sound doctrine will always have implications for daily behavior and Christian duty.
Listen to this summary statement about the strategy of the early missionaries: After they had evangelized that town and made many disciples, they returned to Lystra, to Iconium, and to Antioch, strengthening the hearts of the disciples by encouraging them to continue in the faith (14:21 and cf. 18:23). The strategy of the early church planters was simple but thorough — they instructed the new believers by instructing them in matters concerning the faith. Verse 23 of chapter 14 indicates that they appointed pastoral leaders in each church, providing for the ongoing instruction and care of the church.
Paul's passion for doctrinal purity pours out in his farewell address to the elders of the church in Ephesus (20:17-38). First he reminds them that he did not shrink back from declaring the whole plan of God (27). He then addresses the pastoral overseers, warning them about the savage wolves who would attempt to lure the disciples with deviant doctrines (30). He reminds them that he had warned them for three years about the dangers of false doctrine (31). Listen to his final benediction: And now I commit you to God and to the message of His grace, which is able to build you up and to give you an inheritance among all who are sanctified (32). The leaders themselves must continually be built up in the Lord. The teaching of sound doctrine is a non-negotiable for the Kingdom-centered church.
Doctrine and Balanced Growth
The Pauline letters themselves make a convincing case for doctrinal integrity as a vital component of church health and growth. The letters were written to correct false doctrine and to ensure doctrinal integrity. For example, in writing to the Galatians, Paul had to confront the issue of law and grace as it relates to Christian living. In the Corinthian correspondence, Paul had to correct numerous issues that related to ongoing church life. He does so with doctrinal instruction. The Roman letter was written to prepare the way for his visit to Rome and for soliciting their support for a more expansive missionary journey. For that reason, the first eleven chapters read like a textbook of systematic theology. Numerous commentators have pointed out that Paul's letters are often divided into a theological section which lays the foundation for the practical teaching and application which follows. Orthodox teaching is designed to yield orthodox behavior.
The Colossian and Ephesian letters were written as companion letters to combat heretical teaching that was threatening the life and vitality of the churches in Proconsular Asia. Paul not only focuses on the uniqueness of Christ in these letters, he underlines the significance of the church. The church, he declares, was created to express God's fullness in the present day as did Christ in His incarnation (Ephesians 1:23). In chapter 4 of Ephesians, Paul gives a clear picture of how the church functions as a body in which every member promotes the growth of the body in love. Paul indicates that the proper functioning of the body will preserve believers by guarding doctrinal integrity. The pastor/teacher is to equip the saints for the work of ministry and the building of the body of Christ with a goal of spiritual maturity. Then we will no longer be little children, tossed by the waves and blown around by every wind of teaching, by human cunning with cleverness in the techniques of deceit (Ephesians 4:14).
The Pastoral epistles are replete with references to doctrine and teaching, containing more than thirty distinct references to doctrinal teaching. Paul begins 1 Timothy with a warning about false doctrine and explains the goal of sound teaching. Now the goal of our instruction is love from a pure heart, a good conscience, and a sincere faith (1:5). After giving instructions on prayer and the qualifications of church leaders, he returns to his concern for doctrinal integrity in chapter 4. If you point these things out to the brothers, you will be a good servant of Christ Jesus, nourished by the words of faith and good teaching that you have followed. But have nothing to do with irreverent and silly myths. Rather, train yourself in godliness (6-7). Paul returns to his concern for doctrinal integrity in chapter 6 verses 3 and 4. If anyone teaches other doctrine and does not agree with the sound teaching of our Lord Jesus Christ and with the teaching that promotes godliness, he is conceited, understanding nothing, but having a sick interest in disputes and arguments over words.
Implications for Today
It would be foolish for us to deviate from the clear teaching of Scripture and think we can grow a Kingdom-centered church without a "devotion" to sound doctrine. Church growth is not only measured by numerical size. To grow a church that is a mile wide and a quarter of an inch deep is to create a dangerous anomaly. Persons who are added to the church that does not have a commitment to and plan for thorough and accurate theological training may confuse church membership with authentic conversion. Is it possible that the reason fewer than 25 percent of church members give of their resources or time for Kingdom advance is that many may not be truly born again?
Many friends of the church have spoken about the anemic nature of the church in North America. Apathy is apparent as leaders resort to begging people to take positions of service. Could our "anemia" be directly related to our spiritual diet? Are we larger and stronger or are we just obese? Are we loading up on the "carbs of compromise" and weak theological teaching under the guise of not offending the seeker?
Do the people in our churches "devote themselves to apostolic teaching?" Are they more likely to pack the sanctuary for a concert or for a series on the doctrines of the faith? Have we inadvertently created a passion for an entertaining religion? Do our people value small group Bible Study? Do they have and read books on theological matters with the same passion that they read about their favorite hobby or sport? Many people today are joining a church for its entertainment value, but they leave when there is a call for commitment to the fundamentals of Christian life such as Bible study, Scripture memory, and orthodox behavior.
If we are going to see a transformation of the church, we must be willing to devote ourselves to apostolic teaching. We must make it a priority of pulpit ministry and small group Bible study. We must develop a comprehensive strategy for making disciples. We must assist every family in developing a plan for "at home" Bible study.
1 Roger Finke and Rodney Stark, The Churching of America 1776-1990 (New Jersey: Rutgers University Press, 1992), p. 1.
2 Ibid., p. 275.
