NO one reading the New Testament with any seriousness can help being impressed with the numerous references to unity. The prominence given to the subject demands our most serious consideration, and all the more so because we believe that the whole subject of Christian unity has often been advocated for anything but spiritual purposes. The Lord Jesus prayed that His people might be one and the Apostle Paul calls upon the Ephesians to keep the unity of the Spirit in the bond of peace. It has been argued with great ability and seriousness by some that our Lord’s prayer inculcated that denominations, which at the very best are a mixed company of believers and unbelievers, if they be somewhat near each other in doctrine and practice, should become one. The refusal to do so has been lightly characterised as schism by those who know little of the historical background of the doctrine of ecclesiastical schism. It is well that we should bear in mind that the doctrine of the Church’s unity which has so prominent a place in Roman Catholic theology, and from which even the Reformed Church did not altogether shake itself free, is directly traceable to the Cyprianic doctrine of the Church’s unity. Cyprian laid great stress on the outward organization of the Church as an organic unity. The great Latin father, Augustine, adopted his view and made the most of it in his controversy with the Donatists. The teaching of these outstanding Church fathers had a tremendous influence in the Roman Church in after years, as far as this doctrine was concerned. The whole conception of unity was so developed in its externality that one searches in vain to find in it the New Testament idea. According to the Church of Rome unity is one of the marks of the true and catholic (universal) church; this unity consists in the external organic union of one Church, the Church of Rome, and under one head, the Pope. Now, it is scarcely necessary to say that no Protestant worthy of the name holds such a view, but it is true nevertheless that the Cyprianic idea of unity has got a larger place in some men’s minds than it ought to have. We have no hesitation in saying that Cyprian entirely misunderstood the New Testament doctrine on this subject.
Alongside this stressing of the doctrine of outward unity was the twin doctrine of ecclesiastical schism which, in the eyes of the Roman Church, is regarded as one of the most fearful sins that can be committed. She launched her anathemas against the Reformers and branded them with the terrible name of schismatics because they broke the outward unity which she asserted was a mark of the true Church. The echo of her thunders is heard sometimes even among misinformed Protestants who are foolish enough to believe that this doctrine, as understood by the Church of Rome, is found in the New Testament. The New Testament certainly speaks of schism or division within the Church, but never without it. The great sin of which it speaks is breaking the unity within. One never needs to leave the Church to be a schismatic in the New Testament sense, and his remaining without may be the clearest proof, as in the case of the Reformers, that the very unity inculcated in the New Testament is being maintained more fully than it would be if the many calls to union were obeyed. But it is said that our Lord prayed for unity, and it is argued that this prayer is realised when denominations, which at best are mixed companies of believers and unbelievers, join together in one denomination. On the face of it, though we have no other guidance, it might appear exceedingly strange that such a blending of incompatible elements of the tares and the wheat should be proof to the world that He has been sent by the Father. But fortunately for us the Lord Himself has given us a key to the meaning of this wonderful petition in one of the most wonderful prayers that ever ascended to the ear of Jehovah. Let us read again His words:—”Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; as thou, Father, art in me, and I in Thee, that they also may be one in us; that the world may believe that thou has sent me” (John xvii. 20, 21). From these words it will be noticed that it is a unity which is analogous to that of the Father and the Son and a unity fitted to impress the world that Christ has been sent by the Father. Any union or unity among men that does not possess these qualities, however eloquently advocated and persistently proclaimed, is not the unity for which Christ prayed.
Unity Implies Unity of Purpose
This unity implies (a) unity of purpose—they are of one mind. There is no element of opposition between the two minds and this unity of purpose existed from eternity. The great goal to which this purpose ever works is the glory of that God who is blessed for ever. No union or unity that has not this as its goal can claim to be the unity for which Christ prayed.
Unity Implies Unity of Life
It is (b) a unity of life. It is one life that is possessed by the Father and Son. Into this deep mystery we cannot, and dare not, enter, but the unity of the Church of the living God has such a unity, a life bestowed by the Son upon all who believe in His name and possessed by them alone. Where this life is lacking it matters not how perfect the outward unity may be it is not the unity Christ prayed for.
Unity Implies Unity of Love
(c) It is a unity of love. The Father and Son are one in love. The Scriptures speak of the love existing between the Father and the Son, and it is out of the fulness of love treasured in the Son that all believers receive—”Out of His fulness have we all received,” is the testimony of John. It is this love that pervades the whole Church of the living God and where it is not, whatever outward unity there may be, Christ’s prayer is not realised. This love, imperfect here in the best, binds the Lord’s people of different denominations together—though they cannot agree on many points—in a way that no outward unity could ever accomplish. This love is not originated by themselves nor is it a mere higher development of a benevolent nature. It is the gift of God and possessed by His people and them alone.
The unity of which we have been speaking is a unity which is quite compatible with diversity of operations. The Scriptures assign certain works to the Father and others to the Son, but whatever may be the diversity of operations all the works are for the same end—the glory of God. It is evident that this unity is very different from the unity recognised by men. For instance, there is unity of the State with its laws, administration of justice, etc., but this is not the unity Christ prayed for. A similar kind of unity may exist in the outward union of a company of people in a Church. Its organization might be remarkable, and its power as great as the State to carry out its laws, and it might be held together by these laws and exercise a dominating influence in the world, and attract such attention as to make men marvel. All its members might give an assent to every article in its creed, and it might continue for centuries presenting an unbroken front to the world, but that would not necessarily prove that it had the spiritual unity for which Christ prayed. The Church of Rome boasts of this external unity, of the obedience that her children give to her creed, and of the united front she has presented to the world for centuries, but even though she possessed what she claimed no one that knows his New Testament would ever dream that she is a standing witness and proof to the world that the Lord Jesus was sent by the Father. The unity for which Christ prayed may be fully realised by believers belonging to different denominations, and sin of schism in its New Testament sense may be committed without ever leaving a Church. Anything that breaks the unity of the Spirit, which is the bond of peace, is schism, and a sin against which Christ prayed for.
THE defenders of divine truth take wrong ground when they rest it on anything but the testimony of God. It is highly dishonourable to God to refuse to submit to His decisions till we can demonstrate their justice.—Robert Haldane.