STRIVING FOR UNITY AMONG BRETHREN
STRIVING FOR UNITY AMONG BRETHREN STRIVING FOR UNITY AMONG BRETHREN
Delmar Owens The Psalmist David said: “Behold how good and how pleasant it is for brethren to dwell together in unity” (Psalms 133:1).
There are some good things that are not pleasant. There are some pleasant things that are not good, but unity among brethren is both good and pleasant. It is good for the brethren if they dwell together in unity. The full benefits of the religion of our Lord cannot be had in a brotherhood torn asunder with strife and discord. The peace of God that passeth knowledge is the fruit of unity among the people of God. Too, it is good for the world if the brethren dwell together in unity. A divided house will not only fall, but it will fail to accomplish its God given mission in the world. In Mark 1:19, we find James and 'John busy mending the rends in their fishing nets. These men were experienced fishermen, but they had failed to catch fish. The reason is obvious. The holes in the nets were larger than the fish, so they had labored for nought. There is a great lesson in this experience for us. Jesus said: “The kingdom of heaven is like unto a net, that was cast into the sea” (Matthew 13:47). God has given the local congregation a spiritual net to throw over the people in a community. We, like James and John, labor, but too often the results are seemingly in vain. Could it be because of the rends in the net?
Jesus knew that division among- his disciples would hinder the work of God. With this knowledge, he prayed: “Neither for these alone do I pray, but for them also that shall believe on me through their word; that they may be one in us; even as Thou, Father, art in me and I in thee, that they may be one in us: that the world may believe that thou didst send me” (John 17:20-21).
Much of the teaching which gospel preachers use to. successfully rout the Goliath of denominationalism as we know it today was not given with this primary end in view. Rather, such teaching was given to define and urge unity among brethren. In one of the most tender scenes of the Bible, Jesus kneels in the presence of his disciples, whom he must shortly leave, and prays: “Neither for these only do I pray, but for them also that believe on me through their word; that they all may be one; even as thou, Father art in me and I in thee, that they also may be one in us: that the world may believe thou didst send me. And the glory which thou hast given me I have given unto them; that they may be one, even as we are one; I in them and thou in me, that they may be perfected together in one; that the world may know that thou didst send me, and lovest them, even as thou lovest me” (John 17:20-23). In the words of Paul, we learn “Only let your manner of life be worthy of the gospel of Christ: that, whether I come and see you or am absent, I may hear of your state, that ye stand fast in one spirit, with one soul striving for the faith of the gospel” (Php_1:27). The church is the body of Christ (Ephesians 1:22-23).
This figure stresses the importance of unity among the members who compose the body. “For as the body is one, and hath many members, and all the members of the body, being many, are one body; so also is Christ” (1 Corinthians 1:12). As the human body has its many parts, each having its respective office, and all contributing to the support of the whole, so we who belong to the body of Christ have various works and yet all belong to the one body. Further, the figure impresses us with the fact each has need of the other and should not exalt himself or despise the work of others. “There should be no schism in the body: but that the members should have the same care one for another. And whether one member suffereth, all the members suffer with it or one member is honored, all the members rejoice with it” (1 Corinthians 12:25-26). With equal vigor, the inspired writers attacked the opposite: the sin of division among brethren. Solomon declared that the man who sows discord among brethren has committed a hateful and abominable deed in the sight of God. Paul classifies division as a work of the flesh and puts it on a par with such foul deeds as fornica-tion, idolatry and drunkenness. He solemnly warns that those who practice such things shall not inherit the kingdom of God. (Galatians 5:20-21). James said: “But if ye have bitter jealousy and faction in your heart, glory not and lie not against the truth. This wisdom is not a wisdom that cometh down from above, but is earthly, sensual, devilish. For where jealousy and faction are, there is confusion and every vile deed” (James 3:14-16). Thus, the originator and the perpetuator of division among God’s people makes him self the tool of Satan and the enemy of God.
Division among God’s people is more than a serious thing. Perhaps you know of places where the church has become divided. Do you remember the trail of tears that always followed? Do you remember how the enemy laughed and made light of God’s church? Do you remember how the work of God in that community came to a standstill while sinners died without the gospel of our Lord? The necessity of unity and abhorrence with which every child of God should look upon division should impress us with the absolute necessity of striving for unity among brethren.
1. Unity must be made.
We can easily drift into strife and discord but peace, the fruit of unity, must be made. Jesus said “Blessed are the peacemakers.” It should be noted that he said “peacemakers”, not “piecemakers”. Since “two cannot walk together except they be agreed” there must be some basis or plan for agreement. We believe that plan is concisely stated in the Word of God. Listen to Paul “I therefore, the prisoner in the Lord, beseech you to walk worthily of the calling wherewith ye were called, with all lowliness and meekness, with longsuffering, forbearing one another in love, giving diligence to keep the unity of the Spirit 'in the bond of peace. There is one body, and one Spirit, even as also ye were called in one hope of your calling, one Lord, one faith, one baptism, one God and Father of all, who is over all, and through all, and in all” (Ephesians 1:1-6).
There is one God to worship and serve. Man has not been left to do his own planning in what he shall do when he worships God and serves him in his daily life. We must have proper guidance or our worship will be in vain and our service worthless. There is one Lord, one voice of authority, to direct us in our relationship to God. God did not purpose that the church should look upon itself as the final voice of authority 'in such things to be done or left undone. Authority is not vested in councils, conventions, etc. After his victory over the grave, Jesus said: “All authority hath been given unto me.” That leaves none for Moses, David, or any of the Old Testament prophets. He is the head of all things pertaining to the church. (Ephesians 1:22-23). God speaks through his Son (Hebrews 1:1-2). But how did Christ make known his will? Through his official representatives, his ambassadors (2 Corinthians 5:20). Jesus, through the inspiration of the Holy Spirit, gave them the word and work of reconciliation, an essential prerequisite of unity. When he had left the earth, they were empowered and authorized to speak or write in his name. Hence the complete ex-pression of his divine authority is found 'in the one faith which was once for all delivered unto the saints. The perfection or completeness of the one faith in matters pertaining to our relationship to God and to one another must be duly respected today, but the proper respect for the plain utterances of the one faith will likewise lead us to respect its silence as well. In it, we have “all truth” (John 16:13). It is the revelation of God’s mystery and contains all “the treasures of wisdom and knowledge” (Colossians 2:2-3). Philosophy, the traditions of men and the rudiments of the world can add nothing- worthwhile to it. The one faith reveals to us the fact that there is one institution in which God may be served acceptably, and that one institution is the one body, the church.
It is essential that we understand what this one body is. It is a body of people, a body of saved people. It is the body of the saved rather than a body for the saved. God set it forth in the world as “the pillar and ground of the truth.” Its mission is not to cater to man’s recreational needs. It is not here to compete with institutions which minister to man’s recreational requirements. It is not a loaf and fish distributing agency. It is not an aid or an adjunct to any other institution. It is not a vassal of the state. In regard to earthly organization of this one body, 'it is purely presbyterian congregational. Each local congregation is a self-governing and an independent body. If the local congregation is the only earthly organization of the one body, it follows that each Christian, to be in fellowship with the church, must be associated with and amenable to a local congregation. The one baptism is an important part of God’s plan for unity. Paul declared: “For by one spirit were ye all baptized into one body” (1 Corinthians 12:13). Then, there is unity of life in the one body for Paul affirms there is one Spirit. He said: “For as many as are led by the Spirit of God, these are the Sons of God” (Romans 8:14). As an anchor to hold us in times of storms and trials, God has provided us with one hope which is eternal life in the home which our Lord has gone to prepare.
There are seven items in this plan. When the figure seven is used in the Bible, it is suggestive of perfection. Hence, God's plan for unity is a perfect plan. The subtraction of a single item from this plan destroys its perfection. God knew it was perfect and he has warned us against adding to it or taking from it. Throughout the inspired writings, God challenged his servants to preserve the plan. Through Paul, Timothy was commanded: ‘‘The things which thou hast heard of me of many witnesses, the same commit thou to faithful men who shall be able to teach others also.” Again, Paul charged Timothy: “Hold fast to the pattern of sound words.”
Much is being said and written today about the pioneers and their position on this and that. While we honor the memory of these giants in the faith who contributed so much to us today, we must never lose sight of the fact that it is a great deal more important to know the grounds for the positions of the pioneers than the positions alone. When Paul 'admonished the Philippian brethren “to walk by the same rule” he fully realized that God had provided an adequate plan for unity among brethren regardless of race, color, sex or social standing.
2. Unity must be kept.
Paul challenged the Ephesians to “endeavor to keep the unity of the Spirit in the body of peace.” Faithfulness to God’s plan is an absolute necessity in keeping unity and when discord rears its ugly head among brethren, you may rest assured that the plan has been violated some place. God is author of the plan, but he is not the author of confusion. Keeping unity among brethren has a very important negative aspect. “Now I beseech you, brethren, mark them that are causing the divisions and occasions of stumbling, contrary to the doctrine which ye have learned and turn away from them” (Romans 16:17). Again, it is written: “If anyone cometh unto you, and bringeth not this doctrine, receive him not into your house, and give him no greeting, for he that giveth him greeting partaketh in his evil deeds” (2 John 1:10-11).
Paul charged that a factious man must be rejected after a first and second admonition. Let no one suppose that a diligent compliance with these divine commands will endanger the peace and unity among brethren. In fact, such diligence is vitally important to unity. The unity of the spirit will be destroyed if such false prophets are allowed to prey upon the body of Christ. God has given the right to disagree on indifferent matters and still remain brethren, provided we can disagree without becoming disagreeable. The eating of meat was a problem the early church had to solve. It was an indifferent matter and Paul said: “But him that is weak in the faith receive ye, yet not for decision of scruples. One man hath faith to eat all things: but he that is weak eateth herbs. Let not him that eateth set at nought him /hat eateth not; and let not him that eateth not judge him that eateth” (Romans 14:1-3). Then he adds in verse 19, “So then let us follow after things which make for peace and things whereby we may edify one another.” Abraham proposed that the differences between Lot and him be settled on this premise— “We are brethren.” If we “walk in the steps of Abraham’s faith” such differences among us will be approached in that spirit. Paul and Barnabas differed over John Mark, but they dealt with their difference as brethren. On one occasion, Paul opposed Simon Peter to his face, but Peter later wrote of “our beloved brother Paul.” Their difference was not caused by an indifferent matter, but it was dealt with as brethren.
We must remember that our treatment of our brother is felt by the Lord Jesus Christ. When members of the church reach the low point of becoming chronic accusers of the brethren, they need to realize that such conduct causes them to bear more of the nature of Satan than of Christ. The weapons of Christian warfare in the fight against evil in the church and out of the church are not carnal. It is not necessary to take a gun or a knife to be guilty of using carnal weapons. Carnal words, the products of a carnal heart, are just as destructive as guns or swords. To use carnal words to force a brother to submit to our views on such matters is just as carnal as using a gun or a bomb to accomplish the same end. In Galatians 5:26, Paul lays down a prohibition against provoking one another. The best authorities tell us that the word means to “challenge to combat, to contest, to irritate.” The only remedy for this unholy situation is to realize that our treatment of even the weakest among us is in reality our treatment of the Christ.
Another negative aspect of keeping unity among the brethren is the divine light to criticize. There are some who feel that it is never right to criticize for >they feel that such is a threat to the unity of the church. If this be right, much of the New Testament would have to be deleted. How much of the New Testament is concerned with condemning practices and tendencies among the brethren? Abstinence from criticism is an open invitation to stagnation and stag nation is the bitter foe of unity. “Let us alone” cried the agents of Satan in the first century. The echo of that cry can be heard today, however any criticism must possess certain qualifications if it glorifies the, Savior and contributes to unity.
We must be scrupulously honest and fair with our criticisms. Too often criticism is uttered upon the weakest sort of hearsay. We need to possess the facts before we speak. There is no doubt that this will decrease our cr itical output to a great extent. Criticism should be rendered m the right spirit. How many of us take very kindly to the person who stands on a pedestal to criticize what we are doing? These words of Paul apply here: “Brethren if a man be overtaken in a fault, ye which are spiritual restore such a one in the spirit of meekness, considering thyself lest thou also be tempted.” Note, he says “in the spirit of meekness.” Meekness is not weakness, but it is strength that has been tenderized with compassion. Criticism should be offered with the view in mind of helping. Often, it is necessary to tear down before building up can be done, but tearing down should be looked upon as a means to an end.
You can spend the whole day of your life pulling weeds and leave nothing but a barren field at the end of the day. Let us realize that criticism is powerful. Let us handle it as carefully as we would T.N.T. It is habit forming. It can become to the soul what opium is to the body. The more we criticize, the more we want to criticize and the blinder we become to our own faults. Would it be amiss for a Christian to seek divine guidance when he feels 'it is necessary to criticize? Especially since it is so powerful, dangerous and habit forming? It is important that we know how to take criticism. There are some who start out with high hopes of doing some great work. When the critics start working on the idea, they give up and quit. Others go to the other extreme. Instead of listening to everybody, they listen to no one. They consider every criticism a personal attack and are too busy searching for the ulterior motive which they are sure lurks in the background, hence they will not weigh the worthiness which may be in the criticism. What should we do with criticism? Some of it we should ignore. If some noted pianist came here and gave a program and I launched out the next day in the local paper criticizing his technique, he might well inquire about my qualifications in the field of music. If he found they were almost nil, I imagine he would ignore what 1 had written. Some criticism should be used. It may be that the thing being done needs criticism. The brother who offers such is simply discharging his duty to his Lord and rendering me a great service. Some criticism should be defied. The remnant in the body of Christ who are greatly respon-sible for the progress being made in this, the golden era of the church, has had to dream dreams and lead us to our present place in defiance to “the pep squad” that chants from the sidelines “You’ll never do it— You’ll never do it.” Above all, let us temper our criticism with the fine virtue of brotherly love and let us face any criticism which may be hurled at us in the same manner in which our Lord faced such.
III. Unity can be kept if we are vigilant in eliminating those things that destroy it.
At the very head of this list, I will place overly ambitious men. During a period of spiritual depression in Israel, Hosea put his finger on the cause of the trouble when he said “Ye have plowed wickedness, ye have reaped iniquity, ye have eaten the fruit of lies, because thou didst trust in thy way, in the multitude of mighty men” (Hosea 6:13). Such men seek a place in the sun, but such a place was never intended to be occupied by mortal man. Such men cry that the end justifies any means. The guiding principle of such men is that if it is expedient, it is lawful, but Paul reasoned to the contrary. He said “All things are lawful to me, but all things are not expedient.” This must mean that a thing can only be expedient if it is lawful. It may be lawful without being expedient, but it cannot be expedient without being lawful first. Even the great Apostle to the Gentiles admonished his brethren to follow him only when he followed Christ. Any man who expects more today is a menace to the peace of the Lord’s people, and seeks self-glory and not the glory of the Lord.
Extremists grow in great abundance in every field of endeavor, but there seems to be a larger crop in the field of religion than in any other realm. In politics, we have ultra liberals and old line conservatists. Some are for anything because it is new. Others are against anything if it is not old. I have never known of an extremist to contribute much to the unity of God’s people, but I have known of many who have torn the church to shreds. I have observed that the person who does the most for promoting unity is the person who stays in the middle of the road with respect to such extreme views. One may be ready to indict this position as fence riding. Let it be observed that we do not usually build our fences in the middle of the road. In fact, adherence to any extreme view, whether to the right or the left, is a compromise of the truth.
Here is a good example: There are instances in the New Testament where two or more congregations cooperated in achieving a common goal. Each con-gregation participating 'in the work retained its in-dependence. Nothing else was organized to do the work. Thus, any contention that two or more congregations cannot cooperate in a common objective is an extreme view.
Just here, I would like to warn of another possible danger. The early church, as it spread throughout the Roman Empire, is a model for us today in evangelizing the world. With this task before it, and with the example of organization and centralization in the Roman Empire, the logical thing, from the standpoint of human reason, would have been for these early congregations to have organized with a central head or agency in order to carry out this task. It was by divine wisdom, rather than by human wisdom, that the church was able to fulfill its mission without central headquarters. Finite eye can see only so far, but I think we can see the wisdom in this plan 'if we try. In the first place, it was a preventive against apostacy. As long as the autonomy of the local church was observed, any departure from the truth would be localized. Whereas, if the church had been universally organized, if one church went astray, at could pull others away. This is the reason why the inspired men of the first century did not seek to lead the church to function as a brotherhood. From a dollar and cent standpoint, the Lord’s way is the better way. Absolute congregational autonomy is the exact antithesis of denominationalism. The wounds upon us, caused by the failure of our fathers to abide by this principle, have hardly healed.
It has been established by Brother Earl West in his book “The Search for the Ancient Order” that it was a part of Alexander Campbell’s belief that the church as a whole should be organized for certain works. In 1849, there was established a single missionary agency for the churches of the restoration movement. Soon this slave became the master. This powerful monster, the United Christian Missionary Society soon led congregation after congregation into the apostacy of modernism which is so characteristic of the Christian church today.
Cooperation is a principle taught in the word of God but scriptural autonomy is also taught. Both are true and truth is never contradictory; it is always parallel.
Once again we come back to the middle of the road. May we cooperate ? Sure—but let us be sure that the absolute autonomy of each participating local con-gregation is observed. The sin of envy is responsible for a great deal of our difficulties today. Sometimes we use envy and jealousy interchangeably, but they do not always mean the same thing. Jealousy may be the child of love but envy is always the child of hate. It is the sin of little people, those who recognize no higher authority than themselves. To cure ourselves of this fatal malady, we need to revise our standards of success. We cut our teeth on a “get- on-'in-the-world” philosophy which has all but made nervous wrecks out of this generation. We need to cease comparing ourselves with others: ‘‘What does he have that I do not have?” How out of place is this question when we realize that the Lord gave one five talents, another two and another one. What someone else has is no concern of mine. I will have my hands full to make full use of the ability that God gave me. The trail of blood and sorrow which is so wide today began just outside of the Garden of Eden. Cain slew his brother because he felt he was his “competitor” rather than his’ “keeper.” Soon he cried: “My punishment is greater than I can bear.” Envy’s crop is always prolific.
Obedience to the commands of the Christ on the subject of forgiveness will go far in keeping unity among brethren. Jesus taught that both the offender (Matthew 5:23-24) and the offended (Matthew 18:15) should take the initiative in bringing about reconciliation. Because of the weaknesses of man, forgiveness both human and divine is among our greatest needs. How often shall we forgive? Until seven times? Jesus said “until seventy times seven.” Here the definite is put for the indefinite. Shall I forgive before he repents? Surely not, because even the Lord does not forgive until we repent. But the Lord expends great effort to lead us to repentance. Can we afford to do less? Often it is harder to lead the offended to exercise the right spirit toward the guilty one than it is to lead the offender to repentance. These things should not be. The tongue is a little member, but we must not judge its power for good and evil by its size. “A soft answer turns away wrath, but grievous words stir- reth up strife.” Though the tongue is capable of doing untold good, it is responsible for much of the woe in Zion today. An unbridled tongue indicates an unbridled heart. A divided tongue declares that there is a divided heart directing it. We need to watch what we say and what we imply by what we do not say. James: “The tongue can no man tame; it is an unruly evil, full of deadly poison. Therewith bless we God, even the Father; and therewith curse we men which are made after the similitude of God. Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not to be” (James 3:8-10).
Realizing that we shall be justified or condemned by our words, we need to ask the Lord to “set a watch upon our lips, that we sin not with our tongues.” The cross of Jesus Christ is God’s unifying power (Ephesians 2:11-22). Jesus said: “If I be lifted up from the earth, I will draw all men unto me.” The closer we get to the crucified and risen Lord, the closer we will be to one another. The cross is the unifying power of heaven and earth. The angels of God desired to look 'into the glory that was made possible by the suffering of Christ (1 Peter 1:12). Here God and divine justice were satisfied when they looked upon the travail of his soul. The cross of Christ is the unifying power of the ages because the “prophets sought to know of the sufferings of Christ and of the glory that should follow” (1 Peter 1:11).
Here racial, social and other human differences are destroyed (Colossians 3:11). Here individuals of different races beat their swords into plow shares and their spears into pruning hooks. The early church was a united church. “The multitude of them that believed were of one heart.” Memories of Calvary were still fresh in their minds, but events took place there which time cannot erase. There can be no strong circumference with a weak center. Their center was Christ and him crucified. They re-enacted Calvary. I do not mean they died for sin, but they died to sin—to self. The pressure of a hostile world could not move them from their center. With this strong center, the foulness of a perverted Judaism and the stench of a rottening paganism was changed into the fragrance of the New Jerusalem. They realized that the Christ of the cross could not be had without the cross of Christ. What does this cross mean to you? Is it merely a passing memory or is it a reality? Is it just a historical fact or is it our glory?
Such a glory will impress us with the fallacy of glorying in anything else. From it we will learn that the way to step up is to first step down. It challenges us to possess all things by giving. It tells us that the secret of daily living is daily dying. It pleads, “Be not overcome of evil, but overcome evil with good.”
We may pass through our dark ages, but the Lord will be with us at midnight. We may pass through our fiery furnace, but the Son of Man will be with us in the midst of the flame. It warns there can be no peace between man and man until there is peace between God and man. We are rolling marbles today when we could be moving continents, if we make and then strive to keep the unity of the spirit in the bond of peace.