Churchwork
08-08-2006, 04:56 PM
Seven Factors in Spiritual Unity
“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” (Eph. 4.4-6). A person is constituted a member of the Church on the ground that he possesses the unity of the Spirit, and that will result in his being one with all believers on the above seven points. They are the seven elements in the unity of the Spirit, which is the common heritage of all the children of God. In drawing a line of demarcation between those who belong to the Church and those who do not, we must require nothing beyond these seven lest we exclude any who belong to the family of God; and we dare not require anything less, lest we include any who do not belong to the Divine family. All in whom these seven are found belong to the Church; all who lack any of them do not belong to the Church.
(1) One Body. The question of unity begins with the question of membership of the Body of Christ. The sphere of our fellowship is the sphere of the Body. Those who are outside that sphere have no spiritual relationship with us, but those who are inside that sphere are all in fellowship with us. We cannot make any choice of fellowship in the Body, accepting some members and rejecting others. We are all part of the one Body, and nothing can possibly separate us from it, or from one another. Anyone who has received Christ belongs to the Body, and he and we are one. If we do not wish to extend fellowship to anyone, we must first make sure that he does not belong to the Body; if he does, we have no reason to reject him (unless for such disciplinary reasons as are clearly laid down in the Word of God).
(2) One Spirit. If anyone seeks fellowship with us, however he may differ from us in experience or outlook, provided he has the same Spirit as we have, he is entitled to be received as a brother. If he has received the Spirit of Christ, and we have received the Spirit of Christ, then we are one in the Lord, and nothing must divide us.
(3) One Hope. This hope, which is common to all the children of God, is not a general hope, but the hope of our calling, i.e. the hope of our calling as Christians. What is our hope as Christians? We hope to be with the Lord for ever in glory. There is not a single soul who is truly the Lord’s in whose heart there is not this hope, for to have Christ in us is to have “the hope of glory” in us (Col. 1.27). If anyone claims to be the Lord’s, but has no hope of heaven or glory, his is a mere empty profession. All who share this one hope are one, and since we have the hope of being together in glory for all eternity, how can we be divided in time? If we are going to share the same future, shall we not gladly share the same present?
(4) One Lord. There is only one Lord, the Lord Jesus, and all who recognize that God has made Jesus of Nazareth to be both Lord and Christ are one in Him. If anyone confesses Jesus to be Lord, then his Lord is our Lord, and since we serve the same Lord, nothing whatever can separate us.
(5) One Faith. The faith here spoken of is the faith—not our beliefs in regard to the interpretation of Scripture, but the faith through which we have been saved, which is the common possession of all believers, i.e. the faith that Jesus is the Son of God (who died for the salvation of sinners and lives again to give life to the dead). Anyone who lacks this vital faith does not belong to the Lord, but all who possess it are the Lord’s. The children of God may follow many different lines of scriptural interpretation, but in regard to this fundamental faith they are one. Those who lack this faith have no part in the family of God, but all who possess it we recognize as our brothers in the Lord.
(6) One Baptism. Is it by immersion or by sprinkling? Is it single or triune? There are various modes of baptism accepted by the children of God, so if we make the form of baptism the dividing line between those who belong to the church and those who do not, we shall exclude many true believers from our fellowship. There are children of God who even believe that a material baptism is not necessary, but since they are the children of God, we dare not on that account exclude them from our fellowship. What then is the significance of the “one baptism” mentioned in this passage? Paul throws light on the subject in his first letter to the Corinthians. “Is Christ divided? Was Paul crucified for you? or were ye baptized into the name of Paul?” (1.13). The emphasis is not on the mode of baptism, but on the name into which we are baptized. The first question is not whether you are sprinkled or immersed, dipped once or thrice, baptized literally or spiritually, the important point is, into whose name have you been baptized? If you are baptized into the Name of the Lord, that is your qualification for church membership. If anyone is baptized into the Name of the Lord, I welcome him as my brother, whatever be the mode of his baptism. By this we do not imply that it is of no consequence whether we are sprinkled or immersed, or whether our baptism is spiritual or literal. The Word of God teaches that baptism is literal, and is by immersion, but the point here is that the mode of baptism is not the ground of our fellowship, but the Name into which we are baptized. All who are baptized into the Name of the Lord are one in Him.
(7) One God. Do we believe in the same personal, supernatural God as our Father? If so, then we belong to one family, and there is no adequate reason for our being divided.
The above seven points are the seven factors in that Divine unity which is the possession of all the members of the Divine family, and they constitute the only test of Christian profession. They are the possession of every true Christian, no matter to what place or period he belongs. Like a seven-fold cord the unity of the Spirit binds all the believers throughout the world; and however diverse their character or circumstances, provided they have these seven expressions of an inner oneness, then nothing can possibly separate them.
If we impose any conditions of fellowship beyond these seven—which are but the outcome of the one spiritual life, then we are guilty of sectarianism, for we are making a division between those who are manifestly children of God. If we apply any test but these seven, e.g. baptism by immersion, or certain interpretations of prophecy, or a special line of holiness teaching, or a “pentecostal” experience, or the resigning from any denominational church—then we are imposing conditions other than those stipulated in the Word of God. All who have these seven points in common with us are our brothers, whatever their spiritual experience, or doctrinal views, or “church” relationships. Our unity is not based on our appreciation of the truth of our oneness, nor on our coming out from all that would contradict our oneness, but upon the actual fact of our oneness, which is made real in our experience by the indwelling Spirit of Christ.
“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” (Eph. 4.4-6). A person is constituted a member of the Church on the ground that he possesses the unity of the Spirit, and that will result in his being one with all believers on the above seven points. They are the seven elements in the unity of the Spirit, which is the common heritage of all the children of God. In drawing a line of demarcation between those who belong to the Church and those who do not, we must require nothing beyond these seven lest we exclude any who belong to the family of God; and we dare not require anything less, lest we include any who do not belong to the Divine family. All in whom these seven are found belong to the Church; all who lack any of them do not belong to the Church.
(1) One Body. The question of unity begins with the question of membership of the Body of Christ. The sphere of our fellowship is the sphere of the Body. Those who are outside that sphere have no spiritual relationship with us, but those who are inside that sphere are all in fellowship with us. We cannot make any choice of fellowship in the Body, accepting some members and rejecting others. We are all part of the one Body, and nothing can possibly separate us from it, or from one another. Anyone who has received Christ belongs to the Body, and he and we are one. If we do not wish to extend fellowship to anyone, we must first make sure that he does not belong to the Body; if he does, we have no reason to reject him (unless for such disciplinary reasons as are clearly laid down in the Word of God).
(2) One Spirit. If anyone seeks fellowship with us, however he may differ from us in experience or outlook, provided he has the same Spirit as we have, he is entitled to be received as a brother. If he has received the Spirit of Christ, and we have received the Spirit of Christ, then we are one in the Lord, and nothing must divide us.
(3) One Hope. This hope, which is common to all the children of God, is not a general hope, but the hope of our calling, i.e. the hope of our calling as Christians. What is our hope as Christians? We hope to be with the Lord for ever in glory. There is not a single soul who is truly the Lord’s in whose heart there is not this hope, for to have Christ in us is to have “the hope of glory” in us (Col. 1.27). If anyone claims to be the Lord’s, but has no hope of heaven or glory, his is a mere empty profession. All who share this one hope are one, and since we have the hope of being together in glory for all eternity, how can we be divided in time? If we are going to share the same future, shall we not gladly share the same present?
(4) One Lord. There is only one Lord, the Lord Jesus, and all who recognize that God has made Jesus of Nazareth to be both Lord and Christ are one in Him. If anyone confesses Jesus to be Lord, then his Lord is our Lord, and since we serve the same Lord, nothing whatever can separate us.
(5) One Faith. The faith here spoken of is the faith—not our beliefs in regard to the interpretation of Scripture, but the faith through which we have been saved, which is the common possession of all believers, i.e. the faith that Jesus is the Son of God (who died for the salvation of sinners and lives again to give life to the dead). Anyone who lacks this vital faith does not belong to the Lord, but all who possess it are the Lord’s. The children of God may follow many different lines of scriptural interpretation, but in regard to this fundamental faith they are one. Those who lack this faith have no part in the family of God, but all who possess it we recognize as our brothers in the Lord.
(6) One Baptism. Is it by immersion or by sprinkling? Is it single or triune? There are various modes of baptism accepted by the children of God, so if we make the form of baptism the dividing line between those who belong to the church and those who do not, we shall exclude many true believers from our fellowship. There are children of God who even believe that a material baptism is not necessary, but since they are the children of God, we dare not on that account exclude them from our fellowship. What then is the significance of the “one baptism” mentioned in this passage? Paul throws light on the subject in his first letter to the Corinthians. “Is Christ divided? Was Paul crucified for you? or were ye baptized into the name of Paul?” (1.13). The emphasis is not on the mode of baptism, but on the name into which we are baptized. The first question is not whether you are sprinkled or immersed, dipped once or thrice, baptized literally or spiritually, the important point is, into whose name have you been baptized? If you are baptized into the Name of the Lord, that is your qualification for church membership. If anyone is baptized into the Name of the Lord, I welcome him as my brother, whatever be the mode of his baptism. By this we do not imply that it is of no consequence whether we are sprinkled or immersed, or whether our baptism is spiritual or literal. The Word of God teaches that baptism is literal, and is by immersion, but the point here is that the mode of baptism is not the ground of our fellowship, but the Name into which we are baptized. All who are baptized into the Name of the Lord are one in Him.
(7) One God. Do we believe in the same personal, supernatural God as our Father? If so, then we belong to one family, and there is no adequate reason for our being divided.
The above seven points are the seven factors in that Divine unity which is the possession of all the members of the Divine family, and they constitute the only test of Christian profession. They are the possession of every true Christian, no matter to what place or period he belongs. Like a seven-fold cord the unity of the Spirit binds all the believers throughout the world; and however diverse their character or circumstances, provided they have these seven expressions of an inner oneness, then nothing can possibly separate them.
If we impose any conditions of fellowship beyond these seven—which are but the outcome of the one spiritual life, then we are guilty of sectarianism, for we are making a division between those who are manifestly children of God. If we apply any test but these seven, e.g. baptism by immersion, or certain interpretations of prophecy, or a special line of holiness teaching, or a “pentecostal” experience, or the resigning from any denominational church—then we are imposing conditions other than those stipulated in the Word of God. All who have these seven points in common with us are our brothers, whatever their spiritual experience, or doctrinal views, or “church” relationships. Our unity is not based on our appreciation of the truth of our oneness, nor on our coming out from all that would contradict our oneness, but upon the actual fact of our oneness, which is made real in our experience by the indwelling Spirit of Christ.