6.1Church Divided

Church Divided Why are there divisions in the church with various places of worship even in the same city or town? The diplomatic among us would say that it is God’s way to cater for our differences. That could have been true if church was about us and the way we want to serve God. However as we saw in chapter one, Church is about God’s kingdom in Christ Jesus. Therefore Church is not for our entertainment or the way we would like to serve God and for that reason you will find no Scriptural basis or justification for the church to be divided as we see it is at present. Some would say division came about through doctrinal differences and different interpretations of Scripture. I would like to propose that division is more a product of people who wanted to build their own little kingdoms than it is about doctrinal differences. Doctrine is only the catalyst used to divide the saints from each other to gain control. In dealing with this issue of church unity, there are those that would just brush this issue aside by saying that we are one in spirit, which does not mean that we have to be one in practice. We’ll let us see whether Scripture supports that view. Jesus said in: Joh 10:16 And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. (KJV) There are a number of things which the Scriptures teach us with regard to discerning whether we are hearing the voice of Christ in our hearts or whether we are hearing the voices of deceiving spirits. In this passage, using the analogy of sheep, Jesus has given us a very important key to such discernment namely: When Jesus speaks, the sheep gather together. They might be grazing at different places in the field, but the moment the shepherd calls, they all come together. When Jesus speaks, Christians instinctively enjoy coming together and fellowships together. When wolves or deceiving spirits speak, the sheep scatter. Each sheep does its own thing, because without the voice of the shepherd, they are at a place of self-preservation. When different flocks of sheep hear the voice of Jesus, they become one flock. When wolves or deceiving spirits speak, the flock divides and

scatters. Here we need only think of a church split, different types of denominations, or the inability of different fellowships to come together. When a sheep has wandered away, the shepherd will go and look for them, and when the lost sheep has been found by the shepherd, it will be brought back to the flock. This is how we know that a lost sheep has been found: when it is back with the flock. A sheep that is not with the flock is still lost, no matter how spiritual the sheep thinks it is. A wolf or a deceiving spirit will always try and keep the sheep isolated from the flock as this way, it makes for easy prey. The bottom line is this: when sheep hear the voice of the shepherd, their natural state is to be together with the flock, but when the sheep listen to wolves, their condition becomes that of isolation, division and dispersion. Mat 7:15 Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. (KJV) Pastors talk about their church and their flock that they claim Christ has given them. They compete with one another and then accuse one another of stealing each other’s flock. How can we steal sheep from one another when there is only one flock which belongs to Christ? Do you see how unbiblical it is when shepherds use terminologies like “church hopping”? The Corinthian church was quite divided among favourite personalities and flavours of teachings. Notice how Paul deals with the matter, in: 1Co 1:10 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 among you; but that ye be perfectly joined together in the same mind and in the same judgment. 1Co 1:11 For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you. 1Co 1:12 Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. 1Co 1:13 Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? (KJV) Looking at today’s church, would Paul, through the inspiration of the Holy Spirit, approve when we say: “I am Baptist” or, “I am Full Gospel” or, “I am New Covenant” or, “I am a Seventh Day Adventist” or, “I am AFM” or, “I am AOG” or, “I am Dutch Reformed” or, “I am Methodist” or, “I am Grace Church”, “I am

Jewish roots”, etc, etc, etc… You can be assured He won’t, because Christ does not approve of His body being divided into denominations. In chapter two we examined the biblical practice of leaders being servants of the church. The institutional, unbiblical practice of leaders being in charge of a church is one of the main reasons that there are divisions in the church. Human government over something that can only be governed by the Spirit of the Lord, will end up in division. Paul writes further over this issue of division, in: 1Co 3:1 And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. 1Co 3:2 I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able. 1Co 3:3 For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? 1Co 3:4 For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal? 1Co 3:5 Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? (KJV) Do you think that churches that are divided into denominations are a sign of being spiritual or carnal? To call this carnal, will be putting it mildly! We can colour it in any way we like to, by saying that this is just different expressions of the church that Christ is building, but in reality we are deceiving ourselves. We actually don’t want to admit to the carnality of the institutional church. Paul writes in: Eph 4:1 I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, Eph 4:2 With all lowliness and meekness, with longsuffering, forbearing one another in love; Eph 4:3 Endeavouring to keep the unity of the Spirit in the bond of peace. Eph 4:4 There is one body, and one Spirit, even as ye are called in one hope of your calling; Eph 4:5 One Lord, one faith, one baptism, Eph 4:6 One God and Father of all, who is above all, and through all, and in you all. (KJV) What is the fundamental truth of Christ’s body? That it is one body. It seems

that we Christians are the only people on earth that don’t understand what it means to be ONE. Jesus prayed in: Joh 17:20 Neither pray I for these alone, but for them also which shall believe on me through their word; Joh 17:21 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 hast sent me. Joh 17:22 And the glory which thou gavest me I have given them; that they may be one, even as we are one: Joh 17:23 I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me. (KJV) What does Jesus pray that our union with each other should resemble? Our union should resemble that of Him and His Father. There is no closer union than Christ has with the Father. This kind of union is not some kind of figurative or token union, but a union of life. It is the very DNA of our being ONE Body – the body of Christ. The closest to that type of oneness on earth is that of a husband and wife. Anyone would agree that it would be absurd to think that the marital union is only figurative or symbolic and does not need to be lived or practiced. Yet this is what we are doing with the church. According to Christ’s prayer our oneness is proof to the world that God has sent Jesus Christ. Joh 17:23 I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me. (KJV) I cannot stress this point enough how unbiblical it is for the church to be divided into denominations. The very word denomination represents division. Let me explain; the word denomination is derived from the word denominate, which means to name by type. Denomination as you recall from school days is derived from the word denominator which is the technical term used to mean dividing into fractions. Denomination, in a sense, is to divide Christianity into different types and to differentiate by names. In other words denomination is to: “divide by name”. So, can we really believe that denominations are biblical, or something that Christ would be involved with? Everyone knows in the centre of their heart where Christ rules, that the church that Christ builds has nothing to do with our

denominations. Yet very few are willing to face this fact, because of what it would mean to actually do something about it. They would shrug it away as something of no importance. If our expression of church causes the church to function as disconnected members, then our expression of church serves only us and not the kingdom of God. Paul writes to the Corinthian church, in: 1Co 1:9 God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord. 1Co 1:10 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 among you; but that ye be perfectly joined together in the same mind and in the same judgment. (KJV)

6.2One Body

One Body We saw in chapter three that the ekklesia meetings were interactive kingdom meetings and not religious spectator meetings. Yet how does this work when there are millions of Christians that are part of the body of Christ? In this chapter we will deal with the principle of a city church and how fellowships function as one body. First of all, let us have a further look at the functionality of an ekklesia in the setting of a city. The ekklesia did not only refer to a particular gathering but to a body of believers as seen in chapter five. The ekklesia is the elect of all the saints administering responsibility of the kingdom of God on earth as royal priests. In other words, the meaning of ekklesia not only dictates to how we meet in a gathering but how we are to operate as a body of believers. Let us start by looking at the secular Roman-Greek ekklesia meetings in biblical times. We see that their judicial meetings developed in local areas where they had to administer the affairs of the empire. These meetings had as their purpose to uphold order, ensure stability and the advancement of the particular government under which it functioned. As such, every city or town had its own ekklesia judicial body which made decisions for that city or town in accordance 1. with the government of the day; very similar to a city council of today. This was also true with the Christian ekklesia. The ekklesia in the body of Christ was not divided according to denominations but according to the city or town it was situated in. As you will see shortly, the only reason there was more than one church was because of geographical distances and border lines between cities and towns. For that reason, churches were identified by their city or town and not according to some denomination. For instance we read in: Act 8:1 And Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles. (KJV) 1Co 1:2 Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours: (KJV) 1Th 1:1 Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians which is in God the Father and in the Lord Jesus Christ: Grace be

unto you, and peace, from God our Father, and the Lord Jesus Christ. (KJV) In each of these examples above it speaks of one singular church in each city. Now note the difference in the following passage, in: Rev 1:11 Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. (KJV) How many churches is John writing to in each of the seven cities of Asia? John is addressing seven churches. Why is John addressing more than one church? The answer is actually simple, you see Asia is not a city, but a region. It was an ancient Roman province containing these seven cities. John was writing to each city in Asia and so he was addressing only to a “single” church in each of these seven cities in the province of Asia. See if you can point out something interesting in the following well known passage of Scripture: Tit 1:5 For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee: (KJV) Why would Paul ask Titus to appoint elders in every city as opposed to appointing elders in every church? Because every city or town consisted of only one church! In biblical time elders oversaw a city, and not an institution. The following passage may lead to some confusion: Act 14:21 And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch, Act 14:22 Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God. Act 14:23 And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed. (KJV) In verse twenty three we read that elders were appointed in every church; but

looking at verse twenty one we see that the reason was because Paul went to three different cities, namely: Lystra, Iconium, and Antioch. So it is logical that each of these cities had its own city-church. So it is obvious that Paul appointed elders in every one of these three churches each based in one of these three cities. We read in: Act 20:17 And from Miletus he sent to Ephesus, and called the elders of the church. (KJV) Did Paul call for the elders of all the churches of Ephesus or did he call for the elders of THE church of Ephesus? As you see that the city of Ephesus only had one church which was overseen by the elders of that city church. This brings us to an important aspect of the ministry of elders. In biblical times, the Jews, Romans, as well as the Greeks were accustomed to appointing elders to oversee a particular city or town. They were responsible to make judgments where the community of that city was not able to sort out the problems for itself. This is even evident in the Old Testament. For instance we read of elders of a city needing to deal with a murderer, in: Deu 19:12 Then the elders of his city shall send and fetch him thence, and deliver him into the hand of the avenger of blood, that he may die. (KJV) We also see how elders of a city getting involved concerning a rebellious child, in: Deu 21:19 Then shall his father and his mother lay hold on him, and bring him out unto the elders of his city, and unto the gate of his place; (KJV) So we need to understand that to the Christians in biblical times, elders over a city and elders over a church were synonymous. It was foreign for the Christians at that time to have different churches in a particular city, town, or suburb. The elders did not each have their own church in a city or town. They worked together to shepherd and serve that one ekklesia church in a particular city. However, when we read about provinces in the Bible we read about multiple churches. For instance, we read in: Gal 1:2 And all the brethren which are with me, unto the churches of Galatia: (KJV) Gal 1:22 And was unknown by face unto the churches of Judaea which were in

Christ: (KJV) Galatia and Judea were not cities, but provinces, the same as we saw with Asia earlier on. In other words there is only one church in a city or town, but because there are multiple cities and towns in a province there would be multiple churches in a province. This would lead to a couple of questions. For instance, how on earth do we get all the Christians in a city or town or suburb together to participate in a judicial interactive meeting? We saw in chapter one and three that the church came together in each other’s homes and functioned in pockets of fellowships. We read in: Act 2:41 Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Act 2:42 And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers. Act 2:43 And fear came upon every soul: and many wonders and signs were done by the apostles. Act 2:44 And all that believed were together, and had all things common; Act 2:45 And sold their possessions and goods, and parted them to all men, as every man had need. Act 2:46 And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, Act 2:47 Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved. (KJV) We see here in Acts chapter two that there were many home fellowships in Jerusalem yet we see that Jerusalem was spoken of as only one church in: Act 8:1 And Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles. (KJV) The question that many people would ask is: If a home gathering is seen as a fellowship of the church of a city, why would Paul talk of the church that meets in someone’s home, such as in:

Rom 16:5 Likewise greet the church that is in their house. Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia unto Christ. (KJV) If we read this with our modern understanding of church, we would assume that the whole church is gathering in this home. Yet the language that Paul uses here does not necessary talk of “a” church in someone’s home. Let me illustrate this with following illustration: When I speak of South Africans living in the city of Durban and there are South Africans living in the city of Johannesburg, I am not implying there are two different countries called South Africa, am I? Whether we live in Durban or Johannesburg, we still are part of the same country – South Africa. The same is true when Paul spoke of the church meeting in someone’s home. He is not referring to “a” particular church but those particular members that belong to “the” church, that were meeting in someone’s home. The one church in each city, or town contained fellowships that would come together in each other’s homes to break bread from house to house, and to pray together while holding to the apostles’ teachings. These fellowships were the building blocks of the Christian life and church in each city, or town. For those that are part or were part of an institutional church, think of a biblical fellowship as a cell group but all these groups being part of one city-church.

1. https://www.britannica.com/topic/Ecclesia-ancient-Greek-assembly, 16 May 2021; https://en.wikipedia.org/wiki/Ecclesia_ancient_Greece,16 May 2021.

6.3Breaking from Denominations

Breaking from Denominations As we have seen in the previous section, there might have been a church in each city consisting of several assemblies, but all these churches in the provinces still functioned as one body. God’s Kingdom is not divided and therefore the churches were not to function as separate entities. Paul writes in: Eph 4:1 I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, Eph 4:2 With all lowliness and meekness, with longsuffering, forbearing one another in love; Eph 4:3 Endeavouring to keep the unity of the Spirit in the bond of peace. Eph 4:4 There is one body, and one Spirit, even as ye are called in one hope of your calling; Eph 4:5 One Lord, one faith, one baptism, Eph 4:6 One God and Father of all, who is above all, and through all, and in you all. (KJV) According to Paul, are the churches formed into: 1. Different denominations? 2. Different organizations? 3. One body? Each city had one church and all these churches in the different cities formed one body. The body of Christ was not divided into denominations or places of worship. However, it was spread across various geographic areas, and tended to cluster in particular cities or towns. In Acts fifteen we read that the church in Jerusalem had to make a decision concerning Jewish practices that were being taught to the gentile churches by brothers who travelled from Jerusalem to other cities. So the ekklesia of the city of Jerusalem had an influence on the ekklesia in another city because they functioned as one body under Christ. However we need to realise that even though one church in a city had an influence on other churches in other cities, no one church was above another. They influenced each other because they were one and not because the one was in charge of the other. Those who function under a man-made denomination cannot see the church ever functioning as one body because their scope of reference is that of a religious institution and not a heavenly Kingdom. Nevertheless the fact remains that IF Christ is truly the Head of His body then the church would function as one

body. This unity is not going to happen through organization and the good planning of man. Biblical unity is a matter of fact and is therefore organic and not organised. Practical and biblical unity can only happen when we as Christians stop trying to build our own religious clubs and start functioning in obedience to our King and Lord: Jesus Christ, who is building His church. We should simply be living stones in the hands of our King. The big question we are faced with, is what we do with this monster we call denominations? Well, look what Paul says about it in: Rom 16:17 Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. Rom 16:18 For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple. (KJV) From whom is Paul instructing us to separate ourselves? He is referring to those who divide the church, because they don’t serve Christ or submit to His doctrine but submit to their own belly! “Belly” does not only refer to gluttony but means to covet things that satisfy the flesh such as wealth and control. You see; church denominations came about by people who want to control ignorant saints. With this comes deceiving them out of their money, to sustain that control. Division goes against the teachings of Christ. However is separating oneself from an institution not in itself division? Well, it depends what one is separating oneself from. Separating oneself from that which causes division actually creates unity. We are not to separate ourselves from the saints of the body of Christ. We are to seek fellowship with all of the saints, no matter their denominational baggage. What we are to separate ourselves from is our association with institutional denominations that divide the body of Christ. If we separate ourselves from that which divides us, then all who are led by the Spirit would automatically function as one body. Any doctrine, no matter with what smooth words and flattering speech it presents itself, if it divides the body of Christ into denominations, is not the doctrine of Christ. Each denomination is propagating a particular teaching to justify dividing the body of Christ. Yet the body of Christ is not formed by the doctrines and precepts of man, but by the regenerating work of the Spirit of God. One is not part of the body of Christ because one holds to certain views and interpretation, but because one is born of the Spirit of God through one’s

faith in Christ. Please don’t get me wrong. I am not saying that everyone who calls himself a Christian is part of the body of Christ. What I am saying is that people are born again through the regenerating work of the Holy Spirit and not through a particular doctrine. Look at the words of Jesus in: Mat 7:15 Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Mat 7:16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Mat 7:17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. Mat 7:18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Mat 7:19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Mat 7:20 Wherefore by their fruits ye shall know them. (KJV) From Jesus’ words, do we discern whether someone is born of the Spirit of God by whether they hold to our institutional man-made doctrines or by the fruit of Christ that is manifested through them? Their fruit is what the Lord says will enable us to discern who is or is not His, rather than people’s knowledge or understanding. We are born spiritually into one family through the Spirit of God and not by our intellectual comprehension of doctrine. Some would disagree with this by saying that Buddhists also seems to have fruit of “peace”, and some atheists have the fruit of joy. If this is the case, then Jesus must be wrong that the peace that He gives is not the same that the world gives. The fact is the fruit that Jesus is talking about here is the fruit of abiding in HIM. Jesus IS our fruit. Neither Buddhists nor atheists can give us the fruit of Christ. If Christ is not our peace and our joy, then it is not the fruit of Christ. Why is fruit the determining factor? Spiritual fruit cannot be produced by ourselves; it is the work of Christ in us. Jesus said in: Joh 15:1 I am the true vine, and my Father is the husbandman. Joh 15:2 Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. Joh 15:3 Now ye are clean through the word which I have spoken unto you. Joh 15:4 Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me.

Joh 15:5 I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. Joh 15:6 If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned. (KJV) Did Jesus say that we will bear fruit by holding on to denominational doctrines or by abiding in Him? Abiding in Christ and learning to hear His voice as our Shepherd should be the focus of the church and not the doctrine of a particular denomination. According to Jesus, who will cut away those who do not bear fruit? God will, of course, not some man-made institution. Unity is not based on which direction the branches points to, or on what height of the vine they are abiding. Unity is only based that we are abiding on the same vine. Christ the Son of God our Lord, King and Saviour is our unity. Our personal pet doctrines can never be the bases of our unity. The real issue that is dividing the body of Christ is not really the different views and doctrine, but carnal leaders desiring to control the church and carnal saints wanting men to shepherd them rather than Christ. So they place their pet doctrines and man-made religion above the unity of the Spirit and the love of the saints. When leaders focus more on equipping the saints for the work of ministry as opposed to teaching them their flavour of doctrine, then the church will function as one body. This is clearly taught by Paul in: Eph 4:11 And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; Eph 4:12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: Eph 4:13 Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: Eph 4:14 That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; Eph 4:15 But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: Eph 4:16 From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love. (KJV)

As we see from Paul’s writing, a church leader’s main purpose is NOT to teach doctrine, but to equip the saints for the work of ministry. When the whole church CAN minister to one another through the Holy Spirit then they will automatically no longer be tossed to and fro from every wind of doctrine by the craftiness of deceitful teachers. Most saints cannot minister to one another through the Holy Spirit so they don’t know how to discern. Saints only know how to recite the doctrines they were taught from a man standing behind the pulpit. So the saints are divided into their denominations and according to whatever new fad is on the market. The reason for this, is because the leaders take it upon themselves to do all the ministering and the church becomes spectators to motivational speaking and religious shows. Yet, when the saints have learned to minister to one another and every part of Christ’s body does its share to cause growth in the body in love, under the headship of Jesus Christ, then the saints will really grow into the fullness of Christ till we ALL come to the unity of the faith.

6.4Ecumenicalism

Ecumenicalism Everyone that is born of the Spirit of God through Christ is part of the body of Christ. Which church then should we belong to? The answer is not a particular church. We already belong to the only church and that is the church that Christ is building. We cannot join that church; we can only be born into that church through the Spirit of God. It is not an institution but an organic body; a new creation in Christ. In practice this means that we don’t join, or start a church. We are to behave like the church. This happens when we are obedient to our King by functioning as royal priests. As we said before; it is our obligation to seek fellowship with all the saints of God whatever their institutional background, because we are one body. Yet we are to separate ourselves from institutions that divide the body of Christ into denominations. In other words we are to separate ourselves from the institution, but NOT from our family in Christ that is still mesmerised by the institution. We are to seek fellowship with saints that want to fellowship with us, even if they still belong to an institution. Whichever city, town, or suburb we stay in; we are part of that church; made up of all the believers of that city, town, or suburb. We are obligated to find fellowship with the saints in that city, town or suburb. If, after some time, we can’t find saints who would like to fellowship with us, then we are to pray and move to wherever God leads us where we can find a town, city or suburb that has saints who are willing to form this kind of fellowship with us. We should never cut ourselves off from other saints, even though they don’t see eye to eye with us. We are part of the same body of Christ, even though we might see things differently. Some might object to this and say that this sounds like ecumenicalism. In response I would say ecumenicalism is a man-made institutional unity. It is an effort to try to create unity by compromising the truth about Christ. This type of ideology is based on the idea that we should offend no one’s beliefs. This false type of unity would even try to eliminate the fact of the gospel of God’s Kingdom in Christ Jesus for the sake of unity. This is a very dangerous ideology and hence is not a unity formed by the Spirit of God. Jesus clearly said in: Joh 14:6 Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. (KJV)

Jesus did not only come to give us life, He gave Himself who is life. We can search for the “life more abundantly” in Christianity, but if we don’t search for it in the person of Christ, then the abundant life is just diluted flesh-driven gratification of our personal desires. Jesus did not only come to give us teachings or doctrine about what is true. Jesus is our doctrine … our truth. If we try and follow Jesus’ teachings without understanding that His teachings are about Him, we end up being tossed to and fro from every wind of doctrine. Some claim that Jesus taught us how to keep the Law of God. Others would say Jesus taught us about the grace and love of God. Even though Jesus had much to say about God’s Law and God’s Grace, His teaching was about Himself – the Son of God. Jesus is the Law and Grace of God. Jesus is our truth and our doctrine. Jesus did not only come to show us the way to God, but presents Himself as the way to God. The reason why the modern understanding of church is so far removed from the early Christians’ understanding of church that we read about in Scripture, is the inability to understand that Christ is the way to God. You see, the church is not a religious thing you attend weekly, but is actually the very Body of Christ that we are to belong to. This is not just a mental association to an idea of church, but something that one is supposed to be an active part of. The man-made unity called: ecumenicalism is just another way for man to be in charge of a man-made church, but on a bigger scale. The people behind ecumenicalism are actually just merging religious businesses in order to make more money and gain more control. The unity of the Spirit, in contrasts, is not organised by man, but is led by the Spirit as we subject ourselves to the person of Jesus Christ. In that case, how do we deal with saints who have different views and interpretations of Scripture than ourselves? Paul writes in: Eph 3:9 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: Eph 3:10 To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, Eph 3:11 According to the eternal purpose which he purposed in Christ Jesus our Lord: (KJV) The New King James writes in verse ten, “the manifold wisdom of God” instead of “the principalities and power in heavenly places”. The manifold wisdom of

God is not found in our personal revelation nor is it found in an institution or organization. The manifold wisdom is made known by the church according to the eternal purpose which God accomplished in Christ Jesus our Lord. Paul also explains it like this in: 1Ti 3:15 But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth. (KJV) The church of the living God is the pillar and ground of the truth. How is that possible? Well we read in: Col 1:18 And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. (KJV) Christ who is the way, the truth and the life, is the head of the church, which is His body. So it is through the members of the body that the manifold wisdom of God is revealed. The body of Christ helps us to see things as they really are, as opposed to our own personal perspective of things. To illustrate the limited perspective an individual has, a group of scientists did an experiment a couple of years ago to see what influence a person’s visual perception has on his or her experience of the environment. To do this they placed individuals in separate rooms where everything inside these rooms were coloured green, such as their clothes, the walls, roof, floor, table, cupboards, plates, cups – everything was green. After a while the individual’s brain interpreted the colour green as grey. Then, when they let these individuals out of their green environment, their brains interpreted all other colours as red, which is perceived as the opposite of green. It was only after getting used to the multi-coloured world, that their brains switched back to the reality of a world full of colours. In the same way, we have a very limited perception of reality and truth, whether we are Christians or not. People who live their lives as individuals, isolated from others, are limited to their own perceptions of life, which would lead to a distorted one coloured worldview. This distorted worldview perceives all other views as opposing rather than complementing, or correcting their own. As individual Christians we also have a very limited sensitivity to the leading of God’s Spirit. God has designed His church so that through all the different members, God’s manifold wisdom in Christ Jesus would be revealed. Through the church we are confronted with God’s multi-coloured spectrum of His

wisdom through the differences in people, in order for us to change to be like the image of Christ Jesus. That is why we should not divide the churches based on particular doctrines but rather get Christians to talk and share each other’s different perceptions and let the Holy Spirit guide them to the truth as they learn to love each other. Does this not seem too idealistic? The reason that people would look at this as too idealistic is that we base our union on our doctrine. For the first 300 years the church functioned as one body in a way that we are not able to even imagine today. How was it possible? Their union was not based on doctrine but on the Spirit of God through the complete work of Christ. As we mentioned before, around 300 AD Constantine wanted Christianity to become an official state religion, and so devised a way for Christianity to become institutionalized. But in order to institutionalize Christianity, it had to develop an institutional infrastructure such as a unified doctrine of beliefs. So around 325 AD Constantine called for the famous council of Nicea to try to establish doctrinal unity especially with regard to the deity of Christ. By institutionalising Christianity, Constantine could give state benefits in the form of official religious buildings and subsidies to the clergy who would have some kind of priestly function and authority as practiced by the other heathen 1. religions. Even though many Christians today hail this council meeting as the greatest doctrinal breakthrough, it actually became our greatest spiritual downfall. You see after the counsel of Nicea, doctrine was not taught and understood anymore through the revelation of the Spirit but accomplished by brute force dictated by an institution. So here the church that was supposed to be governed by another dimension in the Spirit, was now brought down to this world of man-made rule. 2.

Constantine invited about one thousand eight hundred elders from the east and the west. They estimated that about two hundred and fifty – three hundred actually attended. These plus minus three hundred elders were authorised to dictate church doctrines of faith over all issues under the Roman Empire of which Constantine was Emperor. Constantine would then enforce these by law. Anyone that would not follow the doctrines laid out under the Nicene creed had to go underground again. Yet not even this unification of doctrinal beliefs by a man-made institution held for very long. We saw that by the third council in 431 AD, the council of Ephesus, and the fourth council, the council of Chalcedon in

451 AD, the church got divided into three denominations; namely: The Assyrian Church of the East; the Oriental Orthodoxy; and of course the Roman Catholic Church. The power struggle led to the creation of more places of worship and 2. 3. 4. consequently idol worship entered the church gradually over the years. I am not questioning whether the doctrines set by the three hundred elders were correct or not, what I am questioning is the way the doctrines became institutionalised. Doctrine had become the focal point of church. Right doctrine became more important than the living Jesus Christ in the midst of the congregation. This is still very evident in today’s church. Today we have pastors and other church leaders, that divorce their spouses, have rebellious children, and even help themselves from the church treasury, yet nothing of consequence is said or done about it. However if the same leaders dare not follow their institutional doctrines then they will get excommunicated. This is in direct contrast to Scripture. It has become very clear that doctrine has become more important than character or spiritual fruit in the institutional churches. The reason for this is that doctrine has become the catalyst to control people and in so doing to divide people.

1.Jourels I., Constantine and Christianity: The Formation of Church/State Relations in the Roman Empire. (Ilorin Journal of Religious Studies, 2015), 25. 2. https://en.wikipedia.org/wiki/First_Council_of_Nicaea, 16 May 2021 3. Philip Schaff, History of the Christian Church, 5.55.7 (5.5) e-Sword 13.0.0 4. Philip Schaff, History of the Christian Church, 5.54.13 (5.5) e-Sword 13.0.0

6.5Doctrine or Character

Doctrine or Character Every one of us would have experienced in the course of our lives, how we once were so sure about a certain doctrine only to discover later on in our lives that we were wrong. Yet we are still arrogant enough to think that our interpretation of certain Scriptures is worth dividing the church. This was not the case before the church became institutionalised. Holding to correct doctrine was brought about by the conviction and correction of the Holy Spirit through loving relationships as each part of the body did its share. Am I then trying to say that doctrine is not important? NO, this is not what I am saying. The apostles put a lot of emphasis on right and wrong doctrines and right and wrong traditions. They would confront wrong doctrine head on as we see in: Act 15:1 And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. Act 15:2 When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question. (KJV) Paul and Barnabas did not compromise the truth, yet they did not go out and start a new church either. They chose to resolve the issue at Jerusalem where this wrong teaching originated. They never divided the church into two different denominations, such as those who are under grace and those who were under the law. Look for instance what Paul writes to the Roman church, in: Rom 14:1 Him that is weak in the faith receive ye, but not to doubtful disputations. Rom 14:2 For one believeth that he may eat all things: another, who is weak, eateth herbs. Rom 14:3 Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him. Rom 14:4 Who art thou that judgest another man’s servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand. Rom 14:5 One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind.

Rom 14:6 He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks. Rom 14:7 For none of us liveth to himself, and no man dieth to himself. Rom 14:8 For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord’s. (KJV) Loving one another was more important than different interpretations of doctrine. This was clearly demonstrated in Paul’s writings further on, from: Rom 14:15 But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died. (KJV) Loving one another is to be the focus point and not proving our opinions. We read in: Php 2:3 Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. Php 2:4 Look not every man on his own things, but every man also on the things of others. Php 2:5 Let this mind be in you, which was also in Christ Jesus: (KJV) Paul also writes in: Rom 12:10 Be kindly affectioned one to another with brotherly love; in honour preferring one another; (KJV) If our focus is in loving each other more than it is to prove that we are right, then Jesus, who is the truth, will lead us into all truth. Loving people with the love of Christ is what creates an environment for people’s hearts to change. Our stubborn holding to doctrine, rather than caring for each other, will only divide us and drive us apart. Peter writes in: 1Pe 4:8 And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins. (KJV) Paul writes in: 1Co 8:1 Now as touching things offered unto idols, we know that we all have

knowledge. Knowledge puffeth up, but charity edifieth. 1Co 8:2 And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know. (KJV) Paul writes again in: 1Co 13:2 And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. (KJV) He writes further: 1Co 13:8 Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. (KJV) Should we then just permit all things for the sake of love? Of course not, but our focus should be rather addressing bad fruit that could have originated from bad doctrine. We read, in: 1Co 5:7 Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: 1Co 5:8 Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. 1Co 5:9 I wrote unto you in an epistle not to company with fornicators: 1Co 5:10 Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world. 1Co 5:11 But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat. 1Co 5:12 For what have I to do to judge them also that are without? do not ye judge them that are within? 1Co 5:13 But them that are without God judgeth. Therefore put away from among yourselves that wicked person. (KJV) It is clear from Scripture that where someone who calls themselves a Christian, but then demonstrates bad fruit by their carnal conduct, action was taken in

order for that brother or sister to come to repentance. In this particular situation it seems that the brother did repent, as seen in: 2Co 2:6 Sufficient to such a man is this punishment, which was inflicted of many. 2Co 2:7 So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow. 2Co 2:8 Wherefore I beseech you that ye would confirm your love toward him. (KJV) Today, we judge the unbelievers who practice immoral behaviour, which is only for God to judge, but then when it happens in our own fellowship, especially with so-called leaders we turn a blind eye. Yet when it comes to people who would teach things against the teachings of our denomination, we throw them out. This is contrary to clear teaching from Scripture. The only time we are to put someone out of fellowship, when it comes to teaching falsehood, is when bad fruit is evident. Peter gives example of this in: 2Pe 2:1 But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. 2Pe 2:2 And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of. 2Pe 2:3 And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not. (KJV) Peter then continues concerning their bad fruit in: 2Pe 2:12 But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption; 2Pe 2:13 And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time. Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you; 2Pe 2:14 Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children: (KJV)

He further warns in: 2Pe 2:18 For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error. 2Pe 2:19 While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. (KJV) The things we should make judgment on and take action towards are bad fruit or an un-repentant character. We are to love and care for people who might not understand Scripture like we do. We have to consider the possibility that we could be wrong as well and therefore not be so dogmatic over issues outside the life and headship of Christ. I am not saying that we should compromise the truth, but rather that we should be patient for the Holy Spirit to reveal the same truth to all of us. When people first feel they are loved and accepted, they are more likely to be open to receiving the truth. Generally people will just close up to strangers that seem to force their opinion on them. Truth has to be revealed by the Holy Spirit as opposed to be forced on someone. Godly love softens the heart to receive godly truth.

Chapter 7: A Blueprint