CHURCH UNITY

The very term “denomination” infers division.  The root meaning of the word denomination comes from denominate, meaning to give a name to.  Denominationalism by definition emphasizes differences to the point of being narrowly exclusive or sectarian.

Paul the apostle warned against this divisive, schism spirit when he addressed the church in Corinth as recorded in I Corinthians 1:10-13 “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions(schisma) among you; but that ye be perfectly joined together in the same mind and in the same judgment.  Now this I say, that every one of you saith, I am of Paul; and I of Apolos; and I of Cephas; and I of Christ.  Is Christ divided?  Was Paul crucified for you? Or were ye baptized in the name of Paul? In I Corinthians 3:1-5 Paul further states “There is among you division(schisma).  For while one saith, I am of Paul; and another, I am of Apollos; are ye not yet carnal?”

What the Body of Christ should be doing is emphasizing what we have in common.  What does the Body of Christ have in common?  John the apostle said it best in I John 1:3 “Truly our fellowship(koinomia=share in common) is with the Father, and with his Son Jesus Christ.”

The Holy Spirit led the early church not to separate themselves by “denominating” or naming themselves distinctly from various believers.  The only designation they used was location or geographical, i.e., city/town) church(singular) in Jerusalem or Antioch; church in the house of Aquila and Priscilla; house to house; churches(plural) in Asia.  Even names for individual believers were either given to them by non-Christians, i.e., Christians, disciples or references believers made to one another, i.e., saints, brethren, etc.

It is so easy for us to be nearsighted about our understanding of the Church if all we focus upon is our own congregation, denomination, church in our own country, in the present year or decade or century.  Jesus has been at work building His Church throughout Christian history, even in those eras of time about which we think there is nothing good to learn.

Christian history demonstrates the contributions made by believers in all times and places.  When one sees this in the totality of historical perspective, then there can be a better appreciation of the diversity of the rich heritage of the Christian faith.  One can be blessed by the liturgical tradition of the Catholic and Anglican part of the Church which points us to God the Father, mysterious and transcendent, which inspires our reverence and awe.  Similarly, we all need the Protestant/Evangelical gospel tradition with its message of Jesus Christ, God’s Son, who fully accomplished the work that set sinners right with God.  And all of God’s people can be blessed by the Pentecostal/Charismatic tradition, which reminds us of God’s immanence through his personal, powerful presence in the Holy Spirit.

Together, these three great historical movements emphasize God as Father, Son and Holy Spirit.  In gathered worship, their respective strengths and contributions become manifestly powerful in the Eucharist(Lord’s Supper), in Preaching(the Word) and in Praise(Worship).  Sadly, churches that are strong in any of those areas are usually weak in others.  No part of the Christian Church is consistently strong.  Perhaps part of the reason is our common nearsightedness and failure to draw from the strengths of others outside our own denomination or movement.

Each of these historical manifestations of the Church, as indeed every other part of the universal Church, has something from God which the whole Church needs, as well as certain errors, abuses and extremes which the larger Body will do well to recognize and correct.  Together, we stand on tip toe in anticipation of the time when the Father will present the Church to His Son, Jesus Christ our Lord, as a bride without spot or wrinkle.