WhatWe

TeachThe Theological Tradition

of the Church of God Movement

(Anderson, Indiana)1878–2005

Barry L. Callen

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What We TeachBarry L. Callen

The Church of God (Anderson, IN) is aChristian reform movement dedicated to a returnto central biblical teachings and serious Christianliving. Desiring to remain open to the fullness oftruth and to avoid further dividing the body ofChrist, this movement has steered away from theuse of formal creeds. Since its beginning, it has alsosought to avoid developing and then insisting onits own sectarian distinctives. Even so, this move-ment has highlighted particular Christian doc-trines, especially God’s intentions for holy livingand the unity of the church.1

The beliefs of this movement have been under-stood to be thoroughly biblical and truly orthodox.No special revelations are claimed beyond theBible itself and the Spirit’s ministry of properlyinterpreting the biblical revelation.

Prominent Movement Self-Images

“The Church Where Christian Experience

Makes You a Member”

“A United Church for a Divided World”

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This booklet traces how the Church of Godmovement in North America has affirmed theChristian faith since 1880. It includes a brief viewof historical context, the central features of thisbelieving tradition, seven sample statements of the-ological conviction, a reading list of theologicalbooks by widely respected authors in the move-ment, and some key questions for personal reflec-tion or group discussion.2

The Movement’s Early Context

Following the Civil War, the religious scene inthe United States was dominated by a neglect andeven denial of much that had previously been heldas basic within the Christian community. TheChurch of God movement (Anderson) emergedout of this scene as part of the larger HolinessMovement. It was a “reformation” movement thatsought to “come out” of the competitive and com-promising chaos of divisive denominationalism.Daniel S. Warner (1842–95) was a primary pio-neer of this movement.3 Warner wrote in his jour-nal in March 1878:

On the 31st of last January the Lordshowed me that holiness could never pros-per upon sectarian soil encumbered byhuman creeds and party names, and hegave me a new commission to join holinessand all truth together and build up theapostolic church of the living God. Praisehis name! I will obey him.

Forty-five years later, one of the movement’sbest-loved songs announced:

The day of sects and creeds for us forevermore is past,

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Our brotherhood are all the saints upon the world so vast;

We reach our hands in fellowship to every blood-washed one,

While love entwines about each heart in which God’s will is done.4

These reforming Christians intended to pio-neer a better way. They spoke of the “early morn-ing light” shining again in the “evening time” ofthe church’s troubled history. They sensed a divinecommission to accept the apostolic faith as definedin the New Testament and to fulfill the church’smission by re-emphasizing an open and free fel-lowship of sanctified and unified believers. Theyspoke of the Bible being their only creed. Theirperiodical, The Gospel Trumpet (founded in 1881with Daniel Warner as editor), carried this vigor-ous affirmation on its masthead:

DEFINITE, RADICAL, and ANTI-SEC-TARIAN, sent forth in the name of theLord Jesus Christ, for the publication offull Salvation, and Divine Healing of thebody, and Unity of all true Christians in“the faith once delivered to the saints.”

The word radical in this quotation does notmean “extreme”; rather, it refers to being fullycommitted to the rule of God, whatever the cost.The Church of God movement is indebted toa long tradition of such serious intention.5 This“radical” flavor is seen in the “Carson CityResolutions” (1881). The first congregations of theChurch of God movement were located in BeaverDam, Indiana, and Carson City, Michigan. TheMichigan group issued a set of resolutions as thekeynote of their founding, including:

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“Sincere Saints” United in ChristResolved, that we do not recognize or fel-lowship any who come unto us assumingthe character of a minister whose life is notgodly in Christ Jesus and whose doctrine isnot the Word of God.

Resolved also, that we recognize and fel-lowship, as members with us in the onebody of Christ, all truly regenerated andsincere saints who worship God in all thelight they possess, and that we urge all thedear children of God to forsake the snaresand yokes of human parties and standalone in the “one fold” of Christ upon theBible, and in the unity of the Spirit.

One historian of the Church of God move-ment has summarized the core teaching of themovement’s earliest leaders:

• They affirmed the Protestant precept thatthe Bible is the sole foundation of theChristian faith.

• They affirmed the basic conviction thatreligion, for the Christian, is essentiallyexperiential.

• They affirmed that God was calling them to proclaim and to model the visible earth-ly expression of God’s one, holy, catholicchurch. That church could not be equatedwith any existing denomination. They hadreceived “light on the church.” It was to beholy, unified, and not controlled by anycreed, structure, or tradition.

• They affirmed that they were participantsin the fulfillment of a segment of divine

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destiny for all humanity. They understoodtheir role as being the heralds of God’s ulti-mate will for the church.6

Characteristics of This Teaching Tradition

Although the Church of God movement hasnot developed denominational distinctives framedin official and mandatory creedal statements, thecharacteristics of this reform tradition’s beliefs arerather clear.7 Five such characteristics are:

1. An All-Truth Vision. The concern has beento realize in the present the authentic and enduringelements of the Christian tradition and mission.The Church of God movement stands committedto whatever is true and yields the life of the Spirit.Emphasis is on the whole truth and nothing butthe truth as divinely revealed. There is an appreci-ation for process and diversity, and a disposition tobe committed to what admittedly lies beyond thefull comprehension of any one tradition within theChristian community. In principle, this movementis open to drawing from all segments of theChristian tradition that evidence God’s revelationand the Spirit’s presence, avoiding human apostasyand restrictive standards and structures.

2. Experiencing the Power. Leaders of thismovement do not reduce Christianity to a seriesof belief statements. The real essence of the faithnecessarily includes experiencing the truth. Con-gregations often have used the slogan “WhereChristian Experience Makes You a Member.” Theintent is not to minimize the importance of thetheological content of faith, but to highlight thenecessity of being involved personally in life-changing obedience to the forgiveness and sancti-fying grace of God—who is the source, focus, sub-stance, and end of all true doctrine. There is to be

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no isolated, merely intellectual, or routinelyrepeated confessional formulations of doctrine.Christianity already has endured too much use oftheological creeds as protectors of historic churchinstitutions and dividers among believers. Beyondright words lies the divine power to illumine themind and alter life itself.

3. Truth in Relationship and Action.According to the gospel of John, “The Wordbecame flesh and lived among us, and we have seenhis glory” (1:14 NRSV). When Jesus said, “I am theway, and the truth, and the life” (14:6), he meantthat he was the full embodiment of God in fulfill-ing faithfulness, the model for those who are to befaithful in return. To know the truth (8:32) meansto be aware of and favorably related to God’s sav-ing purpose as embodied in Christ. The “Spirit oftruth” (14:17) bears faithful witness to Jesus, whois the truth (15:26), guiding disciples into all truth(16:13). “Truth,” then, refers less to right intellec-tual grasp of theological statements and more to afull personal apprehension of the saving presenceof God that has come to humanity in Jesus. Suchapprehension necessarily involves an intimate per-sonal relationship and responsible action. To“know” God is to be related rightly to Godthrough Jesus Christ and to be engaged rightly inGod’s present purposes. Being doers rather thanmere hearers is required for gaining intimateunderstanding (James 1:22–25). Knowing involvesrevelation, relationship, and incarnation (Christ’sand then ours). So personal testimony is vital tosharing and knowing the truth. The essence ofChristianity lies in experiencing and then witness-ing to and actually living the truth revealed byGod.

4. Convictional, Not Creedal. If the heart ofChristian identity and discipleship necessarily

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involves experiencing and then living the truthrevealed by God in Israel and especially in JesusChrist, then there will be strong conviction with-out oppressive creeds that are humanly developedand thus limited. The challenge is to walk con-stantly in the light as God gives light, not ever can-onizing the spot on which one stands or institu-tionalizing the perception one may hold at anygiven time. Faith is always a pilgrimage, a journeyguided by the Spirit toward more and more light.Faith’s focus should be on the person (Jesus) who ishimself the truth (John 14:6). Given these affirma-tions and cautions, the Church of God movementnonetheless has always cared very much aboutright doctrine. One of its theologians recommendsthat the movement should now (1) overtly confessthe historic faith of the Christian church, (2) com-mit itself to serious study and preaching of theWord, and (3) be good stewards of the particularunderstandings believed to be entrusted to thismovement by God.8

5. Comprehensive and Idealistic. Christiansare to be more lovers of and seekers after divinetruth than definers and protectors of the portionswith which they have been blessed to date. The

Book Titles That Highlight Central Convictions

What the Bible Teaches (1914)We Preach Christ (1957)May Thy Kingdom Come—Now! (1959)The Quest for Holiness and Unity (1980)It’s God’s Church! (1995)Following the Light (2000)I Saw the Church (2002)

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church is to be a body of truth-seeking pilgrimswho have found the way (Christ), but who knowthey have not yet arrived at comprehensive under-standing. For believers to understand themselves asembarked on a journey speaks against the domi-nance of restrictive establishments among God’speople. The idealistic stance of the Church of Godmovement is that “we reach our hands in fellow-ship to every blood-washed one.”

Seven Samples of Theological Expression

The Church of God movement (Anderson)has no official creedal statement. Nonetheless,many statements of sturdy conviction have beenmade in numerous sermons and books (see “Booksfor Further Study” section), and at special times byparticular groups within the movement. All suchstatements are working documents that reflecttheir times, the circumstances, and the peopleinvolved. Theology is an ongoing task as the peo-ple of God seek to rediscover their biblical andapostolic roots and restate their best theologicalunderstandings for the sake of Christian mission inthe settings at hand. No theological statement isfully adequate or final. In the Church of Godmovement, no statement is ever considered offi-cial. Even so, statements can be helpful in bringingfocus to the past and giving guidance for the pres-ent.

Seven samples of theological explorations andstatements follow; each sheds light on the teachingtradition of the Church of God movement gener-ally. They are commended as case studies worthy ofnote.

1. In a Time of Tension (1934). Between1929 and 1934, some leaders of the Church ofGod movement raised questions about whether itsschool in Anderson, Indiana, was truly representa-

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tive of the reformation movement in its doctrinalteaching. To bring reassurance, the March/April1934 issue of the Broadcaster, the campus publica-tion, carried a statement of campus beliefs signedby the president, the dean, and nine other schoolleaders (p. 10). It read:

• We believe in and teach the doctrine of Christian unity as set forth in the NewTestament.

• We believe and teach that there is but oneChurch, the Church of God, that it wasbuilt by Christ Himself, and that the onlydoor of entrance is through Christ bymeans of the experience of the new birth.

• We believe and teach that the divisions ofChristians into sectarian bodies is wrongand unscriptural, and, therefore, in loveand humility we urge saved people to repu-diate the walls of sectarianism and to abideonly in the one true, spiritual Church,which is the body of Christ.

• We believe and teach that Christ and histruth, divinely and authoritatively revea-led, is the only basis of true Christian unityand the only center to which all Christianscan possibly be brought, and that weshould fellowship with all who believe onthe Lord Jesus Christ and are saved by faithin him.

• We believe and teach that this reformmovement, which has as its grand ideal theunification of all true Christians, shouldnot inculcate in its members a denomina-tional consciousness or emphasize denom-inational legislative authority, and that it

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should guard against the spirit and practiceof sectarianism.

• We have urged and do urge our youngpeople to go forth with enthusiasm andconviction to carry this great message tothe ends of the earth.

2. In the Midst of Celebration (1979–80).The Anderson School of Theology, the seminary ofthe Church of God movement, published in 1979a booklet of theological perspective on the occa-sion of the 1980 celebration of the movement’scentennial. Titled We Believe and widely receivedwith appreciation, its central affirmations were:

• We believe that the gospel of Christ hasthe power to transform all persons who arewilling to repent, believe in its promisesand obey its commands.

• We believe in a cluster of biblical teach-ings which form a vision of the church.Specifically: (a) God’s church is the com-munity of redeemed persons, (b) God’schurch is a community of divine-humanpartnership with Christ as head, (c) God’schurch is a holy community, and (d) God’schurch is intended to be a unified commu-nity.

• We believe that God calls his people tomission. All Christians are mandated tobear witness to God’s saving activity inJesus Christ and to “make disciples of allnations” (Matt. 28:19).

• We believe in the principle of openness toall affirmations of the Christian faith whichare expressions of the biblical revelation.The intended unity among Christians is

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not based on the achievement of full agree-ment on all theological questions. Rather, itis based on a common membership in thechurch through the grace of God and isanchored by a common commitment tothe centrality of Christ and the authority ofthe Word of God.

3. On an International Scale (1980+). Theyear 1980 marked both the centennial celebrationof the Church of God movement in Anderson,Indiana, USA, and the approximate time when thenumber of people associated with the movementwas greater outside North America than inside.The official 1980 celebration included the firstInternational Dialogue on Doctrinal Issues. Othersuch international gatherings of theological leadershave since convened for doctrinal dialogue inNairobi, Kenya; Seoul, South Korea; Weisbaden,Germany; and Sydney, Australia.9

These international gatherings have focused ondoctrinal topics judged most crucial by leaders ofthe Church of God movement around the world.They have included “Pentecost and the Church,”“The Gifts of the Holy Spirit,” “Sanctification,”and “Christian Unity.” These topics all reflect theperennial concerns of this movement, Christianholiness and unity made possible only by thecleansing work of the Spirit.

Consistent with the non-creedal and move-mental nature of the Church of God, theseDialogues have been times of serious theologicalstudy and interaction among interested leadersfrom around the world. They have not beenintended to work toward formalized official posi-tions on given topics. Rather, they have sought tobe ad hoc settings in which the Spirit of God couldbetter inform and inspire the teaching ministry ofthe church around the world. They have recog-nized that the Church of God movement has

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always featured strong biblical convictions in linewith orthodox Christian beliefs, and now musthonor the principle of interdependence. Gilbert W.Stafford verbalized the common theological stanceat the 1995 Dialogue in Sydney, Australia:

We have a common Bible, a commonLord, a common commitment to makingdisciples, a common desire to be people ofthe Spirit, a common urgency about livingthe holy life, a common desire to be churchtogether. We agree that the Bible is thebook of God’s revelation in written form,that Jesus is the Lord and Savior, that dis-ciple-making is the church’s mission, thatthe Holy Spirit is the church’s source ofpower, that holiness of life is the church’smode of life, and that believers only are thetrue church.10

4. In the Context of Mission (1988). TheGeneral Assembly of the Church of God in NorthAmerica (dating from 1917) is a “temporary pres-bytery” that “shall not exercise ecclesiastical juris-diction or authority” and therefore does not deter-mine doctrine for the movement. It, however, hasindicated two “reformation principles”: biblicalauthority as central for the life of the church (June1981) and the lordship of Jesus Christ as founda-tional (June 1985).11 The Assembly also formulat-ed a mission statement for the movement (June1988) that reflects key doctrinal commitments.This statement was “commended to the Church asa resource and working document in the pursuit ofits multi-faceted ministries.”

Mission Statement for theChurch of God Movement

By the General Assembly of the Church of Godin North America, June 1988

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The mission of the Church of God is to bea caring community of God’s covenantpeople under the Lordship of Jesus Christand the leadership of the Holy Spirit:

To proclaim the love of God, throughJesus Christ, to all persons;

To enable persons throughout all theworld to experience redemptive love in itsfullest meaning through the sanctifyingpower of the Gospel and know JesusChrist as Saviour, Master, and Lord;

To call persons to holiness and disciple-ship;

To equip persons to be servants of Christin the world;

To live as citizens of the kingdom of Godhere and now, work for justice, mercyand peace, and abide in the Christianhope.

To build up the whole body of Christ inunity.

5. In the Warmth of Dialogue (1996). From1989 to 1997 there were a series of conversations,events, and publications that emerged out of dia-logue between leaders of the Church of God(Anderson) and the Christian Churches/Churchesof Christ.12 One result was a 1996 joint statementof faith. While not officially representing eitherchurch body, this statement is thoughtfully reflec-tive of both. It begins with: “We hold in commonthe lordship of Jesus Christ and we do not need toarrive at full consensus on doctrinal issues in orderto be open to each other, influenced by each other,

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genuinely valuing and loving each other, and learn-ing to minister with each other.” Seven joint affir-mations follow:

• We have learned that the roles playedby the Enlightenment and AmericanHoliness/Revivalism have shaped the theo-logical perspectives of our respective her-itages. This awareness now influences ourattitude and helps us to transcend certainlimitations coming from our histories.

• We appreciate the value of the historicChristian creeds, but we are unwilling tomake any of these creeds a test of Christianfellowship.

• We celebrate our common convictionthat Christ is the authority for life andbelief. Christ is revealed through the Bible,as interpreted by the work of the Spirit inthe context of the community of faith.

• We desire to recover for our time theessence of New Testament Christianity.

• We recognize the church as the universalbody of Christ. Each local congregation iscalled to be a manifestation of this onebody. We recognize the importance both offreedom in the Spirit and mutual responsi-bility among Christ’s disciples.

• We are agreed that baptism is command-ed by the Lord Jesus to be practiced by allof His followers. This baptism is to be bythe immersion in water of penitent believ-ers. Baptism is symbolic of the atoningdeath, burial, and resurrection of Christ.By its nature as well as by biblical teaching,

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baptism is involved with forgiveness of sin.We take pains, however, to repudiate anydoctrine of baptismal regeneration, hold-ing that forgiveness is wholly a matter ofGod’s grace.

• We rejoice in the Lord’s Supper as anaffirmation of the new covenant of God’slove poured out through Christ, the cruci-fied, risen, reigning, and returning Lord.

6. Related to the Mission of HigherEducation. Early in the history of the Church ofGod movement, many people criticized highereducation because colleges and seminaries wereseen as tools for denominations to perpetuatethemselves and thus the dividedness of the church.Some movement leaders even insisted that anincrease in knowledge usually meant a decrease inspirituality. Eventually, schools began to evolvewithin the movement’s own life—each seeking torelate carefully to such concerns.13 For instance, inthe original act of incorporation for GardnerCollege (Alberta, Canada, 1947), the school wassaid to provide for “intellectual and spiritual train-ing for prospective ministers, missionaries, andgospel workers and promoting the true principlesand teachings of the Bible as taught and exempli-fied by Jesus Christ.” Note the emphasis on theBible, Jesus, and the lack of a standard creedalstatement as such.

In 1972, Gulf-Coast Bible College (now Mid-America Christian University) published the bookDynamics of the Faith. It was written and edited byseveral school leaders. Not intended to be “dog-matic,” it hoped to be “biblically sound” and“cleanse the mental and spiritual atmosphere ofsome of the confusion, unscriptural teaching, andoutright error that weakens the church’s witness”(p. 7). Again, the Bible is seen as central and

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reform is the motive. Two of the liberal arts col-leges associated with the Church of God move-ment have identified with this reforming traditionby adopting the name Warner (Warner PacificCollege and Warner Southern College). AndersonUniversity speaks of its mission in light of thetheological tradition of the Church of God(Anderson):

A Spirit of Freedom and JoyThe message of the church was firmlyplanted in the mainstream of Christiantheology. The quest of this young [Churchof God] movement was freedom fromwhat it saw as artificial limitations ofchurch structures and authoritative sys-tems so that the essence of Christian truthmight be realized again in freshness andwholeness. The spirit of the movement wasone of freedom and joy proclaimed in oneearly song of the church, “The Bible is ourrule of faith and Christ alone is Lord.” Outof this history a free and open tradition hasprovided a supportive context for the con-temporary mission of Christian highereducation…[Thus, Anderson University]lives in an atmosphere of free inquiry, evenwhile it affirms that all knowledge isunderstood most fully in the light of God’sredemptive activity in Jesus Christ as thatis interpreted through the historic witnessof the Bible and the contemporary min-istry of the Holy Spirit.14

7. Related to Ordaining Ministers (1997).The 1997 edition of the ministerial CredentialsManual15 addresses the issue of the theological con-victions expected of church leaders. In part, itreads:

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Occasionally in this Credentials Manualthere is reference to beliefs, standards, orpractices “widely embraced” or “generallytaught” in the Church of God (Anderson,Ind.). The intent of such references is toinsure that ministers and congregationsaffiliated with the Church of God move-ment are appreciative and supportive of thedistinctive heritage and commitments ofthis particular movement among God’speople. They are not intended to be“denominational” in any exclusive or divi-sive sense. It is important in this regard tonote that the distinctiveness of the Churchof God movement features a commit-ment to the unity of all God’s people.Faithfulness to the biblical revelation isjudged central, with no accompanyingassumption that all truth is known best orfully by any church body, especially when achurch body chooses to isolate itself fromhonest dialogue with the rest of the believ-ers in Jesus Christ. (pp. 9–10)

Although the Church of God movementhonors theological freedom within thebounds of biblically based belief, those towhom ordination is granted are expectedto hold persuasions that are in generalagreement with the teaching tradition ofthe Church of God movement. Eachordaining body should supply the ordina-tion candidate with a list of recommendedChurch of God doctrinal books and expecttheir being read. Recommended are at leastthese [seven titles—numbers 2, 3, 4, 6, 17,18, and 20 in the “Books for FurtherStudy” section below]. (p. 45)

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In Conclusion

In 1979–80 the faculty and staff of AndersonSchool of Theology published the We Believe book-let as one of the keynotes to the centennial celebra-tion of the Church of God movement. In 2003,with a new university president, a substantiallynew seminary faculty, and a fresh conviction thatsharing their theological convictions would“strengthen and extend the fellowship of theChurch of God and the wider family of God,” theseminary of the Church of God movement inNorth America developed and released a new WeBelieve statement. Its concluding affirmation is afitting summary of the various theological state-ments of the Church of God movement:

In devotion to Christ as the head of thechurch, we desire to be a biblical people, apeople who worship the triune God, a peo-ple transformed by the grace of God, a peo-ple of the kingdom of God, a people com-mitted to building up the one, universalchurch of God, and a people who, in God’slove, care for the whole world. (p. 12)

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Key Questions to Explore

1. Should any theological statement (creed) beconsidered adequate, final, authoritative, andmandatory for a body of Christians on the faithjourney together?

2. How much does understanding a theologi-cal statement depend on understanding the histor-ical context of its origin? Note the contexts of thesamples above. Do Christians often affirm creedsthey do not really understand?

3. The doctrinal emphases typical of the teach-ing of the Church of God movement have changedsomewhat over the generations. Given the generaltheological perspectives of this movement, shouldthese changes come as any surprise or give anycause for concern?

4. Despite the changes in theological perspec-tives over the generations, can you see in the sam-ples above elements of belief that are stable andpersistent in the Church of God teaching tradi-tion?

5. Do the well-being and successful mission ofthe church require agreement among its memberson most or all aspects of Christian theology? Ifagreement is not always necessary, where is the linebetween what is essential and what is optional?Who should decide on the line?

6. What is the proper balance among (1) for-mal statements of belief, (2) actual relationships toGod, (3) living in the power and wisdom of theSpirit, and (4) determining to live in love andpeace with fellow believers who may disagree onsome doctrinal matters?

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7. Can a church body confess its doctrinalbeliefs without thereby making itself sectarian? Isthere a positive role to be played by formalizedconfessions of faith?

Books for Further Study

An extended bibliography of works related tothe Church of God movement is found on pages414–426 of Following the Light (see #26 below).The following list is organized chronologically.With specific reference to Christian doctrine, noteespecially:

1. Bible Proofs of the Second Work of Grace byDaniel S. Warner. Goshen, IN: E. U. MennonitePub. Society, 1880.

2. What the Bible Teaches by Frederick G.Smith. Anderson, IN: Gospel Trumpet Co.(Warner Press), 1914.

3. The Last Reformation by Frederick G. Smith.Anderson, IN: Gospel Trumpet Co. (WarnerPress), 1919.

4. Christian Theology by Russell R. Byrum.Anderson, IN: Gospel Trumpet Co. (WarnerPress), 1925 (revised by others, 1982).

5. A New Approach to Christian Unity byCharles E. Brown. Anderson, IN: Gospel TrumpetCo. (Warner Press), 1931.

6. Christian Theology, 2 vols., by Albert F. Gray.Anderson, IN: Gospel Trumpet Co. (WarnerPress), 1944–6.

7. The Apostolic Church by Charles E. Brown.Anderson, IN: Gospel Trumpet Co. (WarnerPress), 1947.

8. This We Believe, This We Proclaim by Earl L.Martin. Anderson, IN: Gospel Trumpet Co.(Warner Press), 1952.

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9. Dynamics of the Faith edited by Gene Miller,Max Gaulke, and Donald Smith. Houston: Gulf-Coast Bible College, 1972.

10. Concerning Christian Unity by James EarlMassey. Anderson, IN: Warner Press, 1979.

11. The Early Morning Light by Robert H.Reardon. Anderson, IN: Warner Press, 1979.

12. The Quest for Holiness and Unity by JohnW. V. Smith. Anderson, IN: Warner Press, 1980.

13. Commitment to Holiness by Kenneth Jones.Anderson, IN: Warner Press, 1985.

14. I Will Build My Church by John W. V.Smith. Anderson, IN: Warner Press, 1985.

15. Tell Me the Tale by Merle D. Strege.Anderson, IN: Warner Press, 1991.

16. Tell Me Another Tale by Merle D. Strege.Anderson, IN: Warner Press, 1993.

17. Contours of a Cause by Barry L. Callen.Anderson, IN: Anderson University School ofTheology, 1995.

18. It’s God’s Church! by Barry L. Callen.Anderson, IN: Warner Press, 1995.

19. Theology of Holiness and Love by KennethE. Jones. Lanham, MD: University Press ofAmerica, 1995. (Reprinted by Prestonburg, KY:Reformation Publishers, 2000.)

20. God as Loving Grace by Barry L. Callen.Nappanee, IN: Evangel Publishing House, 1996.

21. Theology for Disciples by Gilbert W.Stafford. Anderson, IN: Warner Press, 1996.

22. Coming Together in Christ by Barry L.Callen and James North. Joplin, MO: CollegePress, 1997.

23. Faithful in the Meantime by Barry L.Callen. Nappanee, IN: Evangel Publishing House,1997.

24. Radical Christianity by Barry L. Callen.Nappanee, IN: Evangel Publishing House, 1999.

25. Church of God at the Crossroads by GilbertW. Stafford. Anderson, IN: Warner Press, 2000.

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26. Following the Light edited by Barry L.Callen. Anderson, IN: Warner Press, 2000.

27. Authentic Spirituality by Barry L. Callen.Grand Rapids, MI: Baker Academic, 2002.

28. I Saw the Church by Merle D. Strege.Anderson, IN: Warner Press, 2002.

29. Vision for the Church of God at theCrossroads by Gilbert W. Stafford. Anderson, IN:Warner Press, 2002

30. The Wisdom of the Saints edited by Barry L.Callen. Anderson, IN: Anderson University Press,2003.

31. Discerning the Divine by Barry L. Callen.Louisville, KY: Westminster John Knox Press,2004.

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Endnotes

1. The distinguishing (but not distinctive) doc-trines of this movement are explored by John W. V.Smith in I Will Build My Church (Anderson, IN:Warner Press, 1985). The movement’s teachingtradition is reviewed by Barry L. Callen inContours of a Cause (Anderson, IN: AndersonUniversity School of Theology, 1995) andFollowing the Light (Anderson, IN: Warner Press,2000). Substantial theological writings of a system-atic nature by prominent movement leadersinclude books by Russell R. Byrum (see “Books forFurther Study” section #4), Barry L. Callen (#20& 31), Albert F. Gray (#6), Kenneth E. Jones(#19), Frederick G. Smith (#2), and Gilbert W.Stafford (#21). All of these writings are representa-tive and instructive; none are official or final.

2. For core elements of the teaching emphasesof thirty-two of the more prominent persons in theChurch of God tradition, see Barry L. Callen, ed.,The Wisdom of the Saints (Anderson, IN: AndersonUniversity Press, 2003).

3. See the biography of Daniel S. Warner byBarry L. Callen, It’s God’s Church! (Anderson, IN:Warner Press, 1995).

4. Verse three of “The Church’s Jubilee,” com-posed by Charles W. Naylor and Andrew L. Byers,1923. It is meant to reflect Jesus’ prayer for unityin John 17:23.

5. This Christian reforming tradition isexplored extensively in Barry L. Callen, RadicalChristianity (Nappanee, IN: Evangel PublishingHouse, 1999).

6. John W. V. Smith, The Quest for Holinessand Unity (Anderson, IN: Warner Press, 1980),81–100.

7. Callen, Contours of a Cause, 46–90.

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8. Gilbert W. Stafford, Church of God at theCrossroads (Anderson, IN: Warner Press, 2000),22.

9. A brief history of these international gather-ings is found in Barry L. Callen, ed., Following theLight (Anderson, IN: Warner Press, 2000),384–96.

10. Quoted in Callen, Following the Light, 337.11. See Callen, Following the Light, 202–4.12. The full story of this dialogue is told in

Barry Callen and James North, Coming Together inChrist (College Press, 1997). The theological state-ment is included as Appendix I.

13. See Barry L. Callen, Preparing for Service(Anderson, IN: Warner Press, 1988).

14. Anderson University undergraduate cata-log, 2000–2002, 4–5.

15. The 1997 edition of the CredentialsManual was published by the Church andMinistry Service Division of the LeadershipCouncil of the Church of God. In 2004, a newedition was published by CongregationalMinistries of Church of God Ministries.

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