“Do not be so open-minded that your brains fall out”. This was once a popular aphorism. Even so, while its popularity today is lost, its significance isn’t. What brings this fact to mind is the rise of what is called ‘non-denominational Christianity’. What is non-denominational Christianity? Is it a closed-minded system developed to avoid the distinguishing and at times divisive tenets of various denominations? Or, is it an all-embracing, open-minded attitude where everything is believed in theory and therefore nothing is believed in fact? Ironically, though it eschews links to actual denominations and, presumably, has no links among its own practitioners, non-denominationalism is attracting followers. Given the recent trends in society to ‘be religious’, perhaps this is not a surprising development.
Shortly before the start of the new millennium, the now canonized John Paul II predicted a ‘new springtime’, a spiritual renewal. Such a renaissance appears to be upon us. People – especially the young – are searching and doing so sincerely. Many are discovering the timeless and demanding orthodoxies of the traditional faiths. For them, secularism, which has seduced and dominated Western culture for over a century, is running its course and losing its appeal. There are, however, other veterans of secularism who may seek change and appreciate the appeal of Christianity but, for whatever reason, are unwilling to address the intellectual challenges required by such a life-changing conversion. For them, a convenient compromise is to be ‘non-denominational’ where they can display the appearance of credence without embracing its commitment. Recent polls have suggested that the fastest growing religion has been the ‘Nones’, namely those with no religion. Is this group now being replaced by the ‘non-denoms’?
To be non-denominational means to be independent, especially independent of any other believers or system of belief. In the case of Christian non-denominationalists, one wonders what, if anything, they share other than the name of Christ. Even within creedless Quakerism there is respect for a communal bond as demonstrated in that faith’s name: The Society of Friends. So, isn’t ‘non-denominational Christianity’ an oxymoron? Are not all baptized Christians members of the Body of Christ?
These reflections are interrogative and not declarative. No judgment is intended. Nevertheless, one would agree that membership in a denomination is more likely than non-membership to foster an appreciation for solidarity and for its ensuing responsibilities. Put simply, to belong to a denomination is consciously to belong to and be responsible for something greater than ourselves.
Those denominations which have arisen within the Judeo-Christian heritage require of their adherents two fundamental and commonly shared responsibilities: the responsibility to worship God and the responsibility to care for others. Religiously rooted philanthropy is an expression of both responsibilities. In caring for others, those who practice it are carrying out God’s will and in doing so are in a way worshipping him.
Maybe ‘non-denoms’ do not need the guidance provided by denominations that recognize and pursue these two responsibilities. After all, with God all things are possible. However, it is a safe bet that on the road on which the Kingdom advances no traveler travels alone.