02.05. The Diversity Of The Confession
THE DIVERSITY OF THE CONFESSION We do hear them speak in our tongues the wonderful works of God. Acts 2:11. The short confession that Jesus was the Christ the Son of the living God was sufficient for the congregation of the first days.
However this period of simple childlike faith did not last long, and could not last long. The faith was contested from the outside, and deliberations in their own circles pressed the congregation into giving a more detailed account of the contents of its faith. From that moment on many differences and conflicts arose. Soon there was no more confessing of the faith in unison. Although Church and State at all times attempted to preserve that unity by many coercive measures, even if it was only the appearance,, the process of division continues until the present day. There is discord and contention all over. In the name of Christ, denominations and people, with an appeal to His Word, stand as enemies over against each other. The multi-formity of the Christian faith is continually on the increase. It is impossible to think that unity can be restored. The disunity among Christians is a great disappointment. For, do we not have one only God, the Father, from Whom are all things, and we to Him, and but one Lord, Jesus Christ, by Whom are all things and we through Him? The congregation is one body and one spirit, she is also called to one hope of her calling, one Lord, one faith, one baptism. Jesus Himself prayed that His disciples would be one, that the world may know that He was sent by the Father. So we would expect, that one confession flowed from the lips of the congregation.
Moreover, existing disunity is not just a grievous disappointment, it is also a great sin before the Lord. Because of this great sin, as Christians we cannot humble ourselves sufficiently. It holds a heavy accusation against us, since it is caused mainly by the darkness of our minds, and a great lack of love in our hearts. When we are convinced of this, we will appreciate the good intentions of Christians, who in earlier and later times, have attempted to unite Christians, be it through forceful or artificial means.
There is on the other hand the fact, which is of great significance, that all these attempts, in spite of the best intentions, had no other result than that truth was turned into error, freedom was suppressed, and disunity often increased. For, he who withdraws into neutrality, is in danger of becoming the head of another party.
Furthermore, we may never forget, that God has His hand in history, and that He executes His wise counsel. His providence includes all things, nothing happens by chance, least of all in the Christian Church, over which the Father placed Christ in a special sense, as its Head and Lord. The ever continuing divisions in Christianity is a fact which is not outside of God’s government and rule, it is determined and taken up in His decree, through which without doubt, the Lord executes His wise purposes.
Although we may in no wise justify that sin, which is the cause of disunity, it is not fair to deny that much good was derived from these separations and schisms. What men think for evil, the Lord many a time turns into good. Darkness He can make into light, the dead He can raise to life, and from the shame of men He can glorify His name. So far be it from God, that he should do wickedness; and from the Almighty, that he should commit iniquity" (Job 10:34); God can use sin and force it to co-operate to the glory of His virtues and the establishment of His kingdom. As soon as the truth revealed in Christ and proclaimed by the apostles, reflected in the human conscience, it was instantly robbed of its purity and mixed with many errors. Heresies and schisms date back to the time of the apostles. But at the same time its expression became clearer and better understood in its riches and many sidedness, and the congregation received ever deeper insight into the mystery of salvation, that was laid down and demonstrated by the Lord in His Word. For already in natural things people are hopelessly separated from each other. Gender and age, aptitude and character, upbringing and environment, land and people, diversity of gifts of mind and heart bring the greatest modifications in the manner that things are viewed and considered. Not in any way are two people exactly like each other. This diversity, which exists by nature, is not by grace eliminated. For grace does not erase and destroy nature, but restores and renews it, and the natural diversity is yet more increased by the diversity of spiritual gifts, which are all worked by one Spirit, but divided to every man severally as He will. The Lord loves unity in diversity. All creation testifies to this. Nature with its mountains and valleys, its seas and islands; the earth with its riches of minerals and plants, of animal and man; the heavens with its planets and stars; the heaven of heavens with its thousands of holy angels. The glory of the infinite rich Being of God, reflects in the works of His hands. God’s virtues and perfections are revealed in His creatures.
Yet, this diversity meets us still clearer and fuller in re-creation. There is first of all, Christ, the fairest of the children of men, on Whose lips grace and truth are shed forth. And around Him the patriarchs and prophets, apostles and evangelists, martyrs and reformers, a great multitude of the redeemed, that are bought with His blood and renewed by His Spirit. They are distinct in heaven, they Were distinct on earth. All this diversity, through the error and guilt of man, is an influence for good, in order that we should come to know the truth, and the glory of His grace. The Lord takes them into His service and uses them to decorate His Church. The Holy Spirit makes use of these diversities that all in their own tongue should proclaim the wonderful works of God. One time, at the end of history, the congregation from all languages and peoples, races and nations shall bring honor and glory to the Lord. For this reason it is not difficult to understand, that the several relationships are reflected, in the diversities of confession, in which grace is placed to nature. The essence of the Christian religion exists herein, that the Father’s creation,which was destroyed by sin, is restored again by the death of Christ, and by the grace of the Holy Spirit recreated into God’s kingdom. The serious question that always returns, is therefore, in which relationship grace places itself to nature. In practice. Every man must regulate this relationship by himself, in his thinking and life, in his will and work. In other areas of life as well, it comes repeatedly up for discussion, in Church and State, in family and society, in art and science. What is the relationship between creation and re-creation, between the kingdoms of this world and the kingdom of heaven, of humanity and Christianity, of that which is from above and that from beneath?
According to his own peculiarity each man shall determine this relationship and apply it in and to his life in a different way. It makes a great difference, whether we see grace as doctrine or as life; is it seen as a supernatural addition to nature, or as a medicine against the disease of sin; is it destined for the heart and the inner room, or for all of the rich diversities in human life; does it only serve to save the soul, or does it imply that to God belongs the glory for all His works. Because of this difference their exist among believers, even the members of one Church, many smaller and greater distinctions in the confession. The truth truly is one, but it reflects itself in the consciences of people in many different ways, One sun sends its rays to the earth, but everyone sees it with his own eyes.
Yet, in spite of the great differences that exist between the confessions of the Christian Churches, there is a unity which is plainly revealed, which we may not overlook. So lightly are we in danger of one-sidedness. It is a fact that there are differences, and there is conflict about all the articles of our faith. But seeing what separates believers, we forget so soon what keeps and ties them together. Beyond disunity, any agreement is not seen anymore.
Yet, such agreement is present. All believers are one, not only with respect to spirituality, since all are incorporated in Christ and members of one body, but also in an outward sense, a visible bond embraces all Christian Churches, and keeps them separate from all none Christians.
It is true, there is no Christianity beyond divisions of the faith. Differences between innumerable Christian Churches are not mechanically added to the points of agreement. The first cannot be deducted from the latter, in a way that the remainder would be even with the foregoing. All creeds are an organic whole. The Roman Catholic is Roman Catholic, even in the apostolic confession of faith, which is adopted by all Churches. The Reformed and Lutherans, Anabaptists and Remonstrants are distinct from each other, not just in the doctrine of election, but also of the Church, the sacraments, and also in those of God, of Christ, of creation and providence, of reconciliation and justification.
Yet, there is a unity in Christianity; a unity, which, well considered, is much greater and of infinite more significance than what divides and separates believers from each other. It may be that this unity cannot be separated from the diversity, it is nevertheless truly and really present and becomes clearly visible. It is true that a written creed often just explains the differences; in the unwritten articles, the prayers, the fruits of faith and the works of mercy there is often touching agreement. The imperfect confession of the mouth does not always do justice to the heart’s faith. So it appears to be the will of the Lord, that the unity of faith and acknowledging the Son of God must make a way for itself through the diversities, that once, on the end of history it may gloriously appear. When the body of Christ shall have reached its full increase, and has come to a perfect man, to the measure of the fullness of Christ; when the saints together, may be able to comprehend what is the breadth, and length, and depth and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fullness of God.