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[Note: <\/strong>This MS is available in larger font on our Longer Articles<\/strong> page.<\/span><\/p>\n Introduction<\/strong><\/span><\/p>\n For perhaps hundreds of years, the masses of Christendom and its leaders have lauded religious diversity. Most of us have been present where prayers of thanksgiving were offered for the multiplicity of churches. This attitude has experienced a far-reaching decline in the decades since 1960.<\/span><\/p>\n During the 1960s several remarkable developments took place. Perhaps the keynote was the visit of the Archbishop of Canterbury with the Roman Pontiff for the first time since the Reformation period. In 1960, Dr. Eugene Carson Blake issued his now famous proposal of merger of the Episcopal, Presbyterian, Methodist, and United Church of Christ bodies. The latter group was a result of an earlier merger of the Evangelical Reformed and Congregational Christian Church groups. Other mergers accomplished in 1960 included that of the Danish, Norwegian, and German Lutherans into the American Lutheran Church, and Protestantism’s most liberal bodies, the Unitarians, and Universalists. To climax that eventful year, the National Council of Churches echoed the theme of ecumenism in its assembly at San Francisco. In 1961 the 29 different Baptist groups, involving some 20 million members made an attempt to arrive at some basis of unity. During 1962 the attention of the entire world was focused upon the Ecumenical Council in Rome. It broke all precedent in inviting delegates from practically every segment of Protestantism. Finally, in February 1963, tentative plans were announced for a merger of the Anglican and Methodist churches. These major developments should be enough to support the thesis advanced earlier\u2014ecumenism was in the air.<\/span><\/p>\n Why This Interest?<\/strong><\/span><\/p>\n But why is it thus? Why the sudden shift to an apparently opposite position by so many preachers and churches? Several have stated their reasons. Dr. Blake, Stated Clerk, United Presbyterian Church of the USA, whose merger proposal was mentioned above, answered thus: \u201cAmericans more than ever see the churches of Jesus Christ as competing social groups pulling and hauling, propagandizing and pressuring for their own organizational advantages.\u201d The NCC declared in its assembly of 1960, \u201cA divided church cannot proclaim convincingly a gospel of reconciling love.\u201d It called denominational barriers a sin. Further, its principal address stated, \u201cWe cannot expect those outside the church to recognize his Lordship if the church in which obedience ought to be total and complete withholds such obedience with respect to unity.\u201d<\/span><\/p>\n Another answer was given in 1960 by Geoffery Bromiley, Professor of Church History and Historical Theology, Fuller Theological Seminary. He said, \u201cThere must be no antinomian acquiescence in divided or competitive Christian bodies. To this extent, it is right and necessary that there should be an active pursuit of practical unity….\u201d These are all good answers, but we aver they have not yet given the essential reason. Oscar Cullman, Professor of New Testament at the Sorbonne, Paris, strikes at the heart of the matter as he says: \u201dWhat does the New Testament say about the unity of the church? If we ask the question from this point of view, then it is clear that we cannot be satisfied with the radical division of the church in the present day.\u201d With this challenge before us, let us accept it and see what the New Testament says.<\/span><\/p>\n The Prayer of Jesus<\/strong><\/span><\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Jesus said, \u201cEvery kingdom, divided against itself is brought to desolation; and every city or house divided against itself shall not stand\u201d (Mat. 12:25). The most complete teaching of the Lord on the subject of unity among His followers is in the emotion-charged words of His prayer in John 17. In verse 11, He first prayed for His apostles: \u201cHoly Father, keep, them in thy name which thou hast given me, that they may be one, even, as we are.\u201d A few weeks later He sent them all out under the same commission and the book of Acts as well as the epistles bear out the fact that they were truly one in spirit and doctrine. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span><\/p>\n But this same plea for oneness inheres to all followers of the Lord. John 17:20\u201323 reads in part:<\/span><\/p>\n Neither for these only do I pray, but for them also that believe on me through their word; that they may all be one; even as thou, Father, art in me, and I in thee, that they also may, be in us: that the world may believe that thou didst send. Me.\u2026Even as we are one; I in them, and thou in me, that they may be perfected into one ….<\/span><\/p><\/blockquote>\n \u00a0This part of Jesus\u2019 prayer principally applied to those who\u2014either in that day or subsequently\u2014would hear, believe, and obey the Gospel through apostolic preaching, whether with tongue or pen. Thus it applies to the church Jesus built or the kingdom over which he reigns (Mat. 16:18\u201319).<\/span><\/p>\n However, we do no wrong to observe some general principles that apply to the current denominational circumstances:\u00a0<\/span><\/p>\n A loose federation or council that allows professed believers in Christ to remain divided does not meet the terms of Christ\u2019s will as here stated. Note: \u201c\u2026that they may all be one even as thou, Father, art in Me, and I in Thee, that they also may be in Us,\u201d and \u201c… that they may be perfected into one\u2026\u201d (John 17:21\u201322). There, can be no doubt about Jesus\u2019 will in this matter.<\/span><\/p>\n The Plea of Paul<\/strong><\/span><\/p>\n Parallel to Jesus\u2019 prayer is Paul\u2019s inspired and emotional plea:<\/span><\/p>\n Now I beseech you, brethren, through 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 perfected together in the same mind and in the same judgment. For it hath been signified unto me concerning you, my brethren, by them that are of the household of Chloe, that there are contentions among you. Now this I mean, that each one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. Is Christ divided? was Paul, crucified for you? \u00a0or were ye baptized into the name of Paul? (1 Corinthians 1:10\u201318).<\/span><\/p><\/blockquote>\n Please observe:<\/span><\/p>\n One cannot possibly defend religious division without being ignorant of both the prayer of Christ and the plea of Paul. Having seen that unity in Christ is demanded by Scripture, it is time to consider some plans and proposals aimed at this end.<\/span><\/p>\n The Plans of Men\u00a0\u00a0\u00a0 <\/strong><\/span><\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The various thrusts in the direction of unity have all demonstrated their problems and resulted in their plans. One of the most famous was the Lambeth-Quadrilateral issued in 1888 by the Anglicans. It demanded recognition of:<\/span><\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The proposal of Dr, Blake, referred to earlier, likewise called for four main things:<\/span><\/p>\n On December 25, 1793, James O\u2019Kelley withdrew with a group from the Methodist Episcopal Church at Manakintown, Virginia. The next August this group drew up the \u201cFive Cardinal Principles of the Christian Church.\u201d<\/span><\/p>\n Under the leadership of Barton W. Stone, a man who had earlier severed relations with the Kentucky Synod of the Presbyterian Church, the Springfield Presbytery was formed in 1804. It died a \u201cnatural death\u201d on June 28, 1804, with the publication of \u201cThe Last Will and Testament of the Springfield Presbytery.\u201d In summary, it calls for:<\/span><\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Finally, we consider \u201cThe Declaration and Address\u201d issued by Thomas Campbell on September 7, l809, near Washington, Pennsylvania. Its thirteen points are largely summarized in the twelfth which states:<\/span><\/p>\n That all that is necessary to the highest state of perfection and purity of the church upon the earth is first that none be received as members but such as having that due measure of Scriptural self-knowledge described above, do profess their faith in the Scriptures; nor secondly, that any be retained in her communion longer than they continue to manifest the reality of their profession by their temper and conduct. Thirdly, that her ministers, duly and scripturally qualified, inculcate none other things than those very articles of faith and holiness expressly revealed and enjoined in the word of God. Lastly, that in all their administrations, they keep close by the observance of all Divine ordinances, after the example of the primitive Church, exhibited in the New Testament, without any additions whatsoever of human opinions or inventions of men.<\/span><\/p><\/blockquote>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 This is in no way an attempt to exhaust the list of such proposals but is merely an effort to mention some representative ones for contrast and comparison. These have all met with varying degrees of success and failure. We suggest that the simplest, most obvious plan of all has been overlooked or ignored by the bulk of Christendom.<\/span><\/p>\n God\u2019s Platform for \u201cEcumenism\u201d<\/strong><\/span><\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 God\u2019s \u201cplatform\u201d for Ecumenism is 2000 years old, yet is ever standing ready to be applied and accepted. We read it in Ephesians 4:3\u20136:<\/span><\/p>\n \u2026 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.<\/span><\/p><\/blockquote>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 There are seven \u201cplanks\u201d in God\u2019s \u201cplatform\u201d\u2014four that are generally accepted and three around which most religious controversy revolves. Notice that Paul says these are the terms upon which we are to \u201ckeep the unity of the Spirit in the bond of peace.\u201d<\/span><\/p>\n The first article of general agreement is that there is but one Holy Spirit. We know of no exceptions. Second, all have one common hope, that of Heaven. Next, with but few exceptions, all segments of Christendom believe in one Lord, Jesus Christ. And finally, all professed believers in Christ claim one spiritual, heavenly Father. At this point, it appears remarkable that there can be so much agreement, but at the same time, such radical disagreement regarding the seven terms of this text. Have we ever considered that if agreement can be reached universally on four of these points, then it is equally possible to reach amity on the remaining three?<\/span><\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 May we question upon what basis unity has generally prevailed on the four things considered above? The only answer is that there is agreement with the written Word on them. Do we conclude falsely when we suggest that if all agree with the Word on the remaining three that the same oneness will exist? We see no alternative to this conclusion. Simple, yet sublime.<\/span><\/p>\n A brief notice of the three subjects of dissension is now in order. \u201cThere is one body<\/strong>,” is the first. The Scripture student knows that the body is the church (Eph. 1:23; Col. 1:18, et al.). Every student of Scripture also knows that only one church existed in the first century. Until men discard the worn out, absurd, and erroneous cliche, \u201cone church is as good as another,\u201d and seriously seek to be the church of Christ found in Scripture, no unity, acceptable to God can prevail.<\/span><\/p>\n The second statement calls for \u201cone faith<\/strong>.\u201d Paul is not referring here to our intellectual acceptance of certain facts. Rather, he is using the term in the broad, objective sense to encompass all of the Gospel system. Jude 3 uses the term this way, as does Acts 6:7, where the priests were obedient to \u201cthe faith.\u201d Until the mass of preachers and people grow tired of preaching and hearing so much opinion and again become concerned with preaching and hearing the Gospel, God\u2019s \u201cecumenical movement\u201d is unattainable. Until that time, religious people who hear a cacophony of different \u201cgospels\u201d preached in their respective churches cannot be of \u201cone faith.\u201d<\/span><\/p>\n The third, \u201cone baptism,<\/strong>\u201d is surely among the greatest points of religious controversy. However, the New Testament leaves no room as to either the element, the purpose, or the action of this command of the Lord. Such Scriptures as Mark 16:15, Acts 2:38, 22:16, 1 Corinthians 12:13, Galatians 3:27, and 1 Peter 3:21 show beyond doubt to those truly interested in and devoted to the teaching of Scripture that baptism is the final act of obedience between the sinner and salvation and membership in the New Testament church. The so called \u201cmode of baptism,\u201d itself a contradictory statement, is established in two ways.<\/span><\/p>\n Men fail to abide by the declaration that there is \u201cone baptism\u201d when they teach a diversity of elements, purposes, or actions. Why will not all preachers tell dying men and women what the New Testament says on this subject? Why must it be explained away? If all would abide by the teaching of the Scriptures on baptism, there would be unity on this point. It is surely possible to reach unity on this point or the Spirit would not have enjoined such upon us.<\/span><\/p>\n Conclusion<\/strong><\/span><\/p>\n There will never be a lasting unity effected as long as men owe more allegiance to a human being, a human doctrine, or a document written by men than they do to the inspired Word. Every day men continue to make void the Word of God by their traditions (Mat. 15:6). When men and women involved with the ecumenical ideal are willing to believe in the all-sufficiency of the Scriptures (2 Tim. 3:16\u201317; 2 Pet. 1:3) apart from any creedal statement or rule of man, then the road to true ecumenism\/unity lies clearly ahead. This indeed will be God\u2019s \u201cEcumenical Movement.\u201d<\/strong><\/span><\/p>\n {Note: <\/strong>I wrote this MS for Firm Foundation, <\/em>ed. Reuel Lemmons, Austin, TX. It was originally printed in 3 segments in the successive weeks of September 17, 24 and October 1, 1963.]<\/span><\/p>\n Attribution:<\/strong> From theScripturecache.com<\/em>; Dub McClish, owner and administrator.<\/span><\/p>\n \u00a0<\/strong><\/span><\/p>\n <\/p>\n <\/p>\n <\/p>\n <\/p>\n","protected":false},"excerpt":{"rendered":" Views: 0[Note: This MS is available in larger font on our Longer Articles page. Introduction For perhaps hundreds of years, the masses of Christendom and its leaders have lauded religious diversity. Most of us have been present where prayers of thanksgiving were offered for the…<\/p>\n\n
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