The next fundamental characteristic of the body of Christ is its oneness. "There is one body" (Eph. 4:4). "For as the body is one and has many members, but all the members of that one body, being many, are one body, so also is Christ" (1 Cor. 12:12). The oneness of the body of Christ is a prominent theme in the New Testament. In positional truth, in example, and in practical exhortation, the oneness of the body is emphasized again and again (i. e., Jn. 17:22-23; Acts 4:32; Rom. 12:4-5; 14:1-15:7; 16:17; 1 Cor.1:10-13; 3:1-4; 11:17-22; 12:12-27; Gal. 3:26-28; 5:19-20; Eph. 2:11-16; 3:4-6; 4:1-6, 13-16; Phil. 2:2-3; 4:2; Col. 3:10-15; Tit. 3:10; Jas. 2:1-9). Significantly, Christ prayed to the Father on the very night before the cross concerning this oneness:

We see, therefore, that the oneness of the body of Christ is critical in God's view. We are all in one body universally (1 Cor. 12:13), yet experientially we must practice this oneness and grow in this oneness (Rom. 14:1-15:7; Eph. 4:1-3, 12-13). As believers who fellowship and serve in a local church, we must take care of the oneness that is so essential to the church. The building up of the body of Christ can not be separated from the matter of oneness (Eph. 4:12-13).

In dealing with the issue of oneness, God's word takes a twofold approach. In a number of passages the Bible reveals the necessity of dealing with certain negative attitudes and practices that divide believers. On the other hand, Scripture also teaches us certain positive steps to take in order to promote and preserve the oneness.

As we touch some of these negative and positive admonitions, I would ask you to maintain an open and prayerful spirit to God. It may be that some of these admonitions contradict your current practices. By God's grace, please remain open to His word on the matter rather than being defensive. In this way, you may very well experience a change of mind and heart in this area and become more obedient and pleasing to our Lord.

The Bible teaches that certain practices divide the body of Christ. For example, the church in Corinth was experiencing the stress cracks of division. It had not yet fully fractured into separated fellowships (there was still one identifiable fellowship in the city of Corinth), but divisive practices were evident. Paul addressed these practices with real concern in his first epistle to the Corinthians. He wrote:

These divisions were the result of believers grouping their fellowship around gifted leaders and their ministries. The Corinthian believers should have realized that all the gifted ones are for the whole body and that all of these leaders belonged to them. They should not have had a special identification with one person or his ministry, because in doing this they distinguished themselves from others and made their fellowship exclusive. In other words, they were establishing special fellowship around persons (or ministries) according to their liking rather than keeping their fellow- ship inclusive of all the members.

Related to the oneness of the body is the principle that the body is inclusive. The body of Christ includes all the members (1 Cor. 12:12). If we adopt any ground of fellowship that is particular, that is not as general and as broad as the entire body, then we become exclusive (we exclude certain members of the body and divide it).

Someone may well ask, "What about the statement ‘I am of Christ’, that Paul included in his condemnation?" Here Paul was condemning the attitude of those making this claim. They had a divisive attitude in that they were saying, "You others may be of Paul or Apollos, but we are of Christ." In other words, they held their fellowship around Christ in an exclusive way. They really did not care for all the members, but only for those who agreed to condemn the others for not being "of Christ."

The same exclusive attitude existed among those "of Paul." They were really only happy to have special fellowship with their like-minded "Paulites." They probably did not care that much for fellowship with those that did not have their special bias. Paul condemned all these special groupings as the work of fleshly men and of babes in Christ (1 Cor.3:1-4). He concluded his criticism of the Corinthians on this point by stating: "Therefore let no one boast in men. For all things are yours: whether Paul or Apollos or Cephas, or the world or life or death, or things present or things to come - all are yours." (1 Cor.3:21- 22). Paul's word here stressed the inclusive nature of the body by stating that the gifted ministers were possessed in common by all the members.

We must be willing to see how this teaching applies to the church today. In particular, it certainly applies to divisions caused by fellowships that really identify with certain men or ministries. If Paul was here today, would he not have the same thing to say to those who would state, "I am a Lutheran", or "I am a Wesleyan" (of John Wesley), or "I am a Mennonite" (which sect was named after Menno Simons)? These names represent denominations (particular groups with specific names), here named after men. These denominations are universal groupings having many local fellowships in association together.

The same principle applies to singular congregations also, such as the "Richardson Memorial Church", which would be a church named in memory of Mr. Richardson. How can any assembly take a name other than the name of their Lord, the Lord Jesus Christ? It seems incredible to me that another name could be so honored as to name the assembly by it (and also thus take an exclusive standing). Is not our Lord affronted by such an action?

The Lord Jesus spoke approvingly to the church in Philadelphia: "You have a little strength, have kept My word, and have not denied My name." (Rev. 3:8). But there are other groups today which do not take the name of a leader, but nonetheless are exclusive in the same manner. Their attitude is often to care only for those who follow their unique leader and his ministry. Their basis of fellowship is narrow and divisive; it is circumscribed in reality only by those who appreciate that leader and his ministry.

Before we review the teaching of the Bible concerning the positive things we must do to preserve the oneness, let us continue to look at the negative side by examining other factors that divide Christians. Any person who honestly assesses the situation in Christianity today will acknowledge that doctrinal differences often divide believers. Here again we have believers forming special fellowships (churches), not around certain persons, but in this case around non-fundamental doctrines they especially hold dear.

There is nothing wrong with having convictions concerning Scriptural truths. The problem comes in when brothers emphasize certain truths to the point where they become the key factors or the basis of their association together. In His wisdom, God has revealed the remedy for this problem in His word. When Paul wrote the saints in Rome, he realized that there were different views among the saints there concerning certain doctrines and practices. His concern was that these differing views not damage the testimony of oneness that should have existed among all the believers living in Rome. Here is Paul's teaching in this regard:

I have quoted the most pertinent verses here, but it would be good to read the entire passage in Romans 14:1-15:7. The apostle Paul's ultimate aim in this instruction is that God may be glorified (expressed) by virtue of the oneness demonstrated among these Roman believers.

How could there be "one mind" and "one mouth" in this situation where there were divergent views? It is important to note that this unity was not to be achieved by uniformity of doctrines and practices. Rather, it was to be achieved by all the members receiving one other, not despising or judging one another, pursuing the things which make for peace, bearing with one another, building up one another by not pleasing themselves, and by giving liberty to each other to be "fully convinced in his mind" concerning minor issues. This kind of unity, which allows for diversity of opinion on minor issues, while maintaining a real oneness among all the believers in a locality, truly glorifies God.

The oneness of the body of Christ is a great work achieved by Christ through the cross (Eph. 2:11-16). Therefore, we should see that the carrying out of this oneness is much more important than our pet secondary doctrines or practices, which we can misuse to cause division in the body of Christ.

We should never expect or insist that other believers agree with us on minor points of doctrine. The only doctrine that should be uniformly accepted by all true believers is "the faith which was once for all delivered to the saints." (Jude 3) "The faith" consists of the basic truths concerning Christ and His redemptive work of salvation. Regarding these foundational truths, the church must be unyielding. In other words, it is proper for the church to emphasize and insist upon these truths, holding them as beyond dispute. However, a more general attitude must be held on other doctrines, allowing liberty for different views. Philipp Melancthon, university professor and intimate friend of Luther, stated the kernel of this truth in this way : "In necessary things, unity; in doubtful things, liberty; in all things, charity."

There is some positive instruction in the Romans passage cited above for the keeping of the oneness,, but we also need to see the potential divisive factors noted there. It is a fact of history that believers tend to separate from other believers by emphasizing minor doctrines or practices. Such an emphasis inevitably leads to special fellowships (churches) based upon these emphases. These groups are often not that accepting of others who disagree with their emphasized doctrine or practice. What is of gravest significance here, however, is that the testimony of oneness that should be evidenced among Christians locally (Rom. 15:5-7), is destroyed by such "churches". Through their divisive distinction, the one local body of Christ in each city (1 Cor. 12:27; Rev. 1: I 1) is divided.

Persons outside the church have no difficulty in seeing the divisions in Christianity: Baptists, Methodists, Episcopalians, Presbyterians, etc. All of these divisions are based upon distinctions. The Baptist movement had its impetus from a strong conviction about believer's baptism (as opposed to infant baptism). Methodists had their beginnings with Charles Wesley, who, along with his brother John, were members of a club at Oxford University that practiced certain spiritual disciplines. Due to their disciplined lifestyle, others termed them "Methodists." Although today their method is probably not emphasized universally in Methodist churches, their other traditions, along with the Methodist label, remain as a distinction that separates (divides) them from other Christians.

The Episcopal church's distinction comes from its emphasis on the bishop system of church government. The Presbyterian church emphasizes another church government arrangement, namely that of presbyteries, or ruling bodies of elders. Denominations are nothing more than sects (factions, divisions) that carry a certain name. Sometimes the distinctive beliefs or practices are obvious from the name and sometimes they are not.

In recapitulation, let us put this matter in full Biblical perspective. It is appropriate and necessary for teachers to teach minor doc- trines, as they understand them, in their assemblies (1 Tim. 4:13, 16; 5:17; 2 Tim. 4:2-4). Yet, uniformity of belief within the assembly on minor doctrines can not be demanded. On the contrary, each member is responsible to grant other members the liberty to believe as each one is convinced in his own mind, without despising the other members (Rom. 14:1-19).

While allowing for such diversity, these members collectively are to hold to a testimony of oneness among themselves by receiving one another, thus glorifying God (Rom. 15: 5-7). This oneness is not a oneness based on universal agreement on minor doctrines. It is a oneness based upon the members all belonging to the same Lord (Rom. 14:3, 8; 15:6, 7).

The only teaching that the assembly must insist upon as its common theological base is "the faith", the foundational truths pertaining to Christ and His redemption. The liberty for diverse views is given to individual members, who collectively hold to a testimony of oneness in the one local body of Christ in each city (the New Testament reveals only one church, one common fellowship, in each city - 1 Cor. 1:2; 12:27; Rev. 1:11). It is not permissible to misuse this liberty to form special groups or parties within the local body, because this would damage the testimony of oneness (i. e., 1 Cor. 1: 10- 1 3; 1 1: 1 7-19).

It is here that we can see the error of ecumenism. This movement attempts to solve the problem of division by bringing into "unity" (actually, only loose association) various sects or denominations. No labels are dropped and particular fellowship (individual assemblies) based upon distinctions are maintained under an umbrella of vague "oneness". Biblical oneness brings individual members, not groups or bodies, into one body locally in each city (1 Cor. 1:2; 12:27). Biblical oneness permits diverse views, but forbids division to arise out of these diverse views through labels (1 Cor. 1:10-13), or grouping into sects (Rom. 16:17; 1 Cor. 11:18-19; Gal. 5:20).

Since the basic matter of division has now been covered in detail, I will only mention a few other factors of division. Some groups create special fellowships by having an emphasis on certain experiences (i. e., the Pentecostal or "second blessing" experience). Some gather together on the ground of race or nationality (i. e., a "black church" or a "Korean church"). Such grounds of meeting are contrary to the principle that all such distinctions are dissolved in Christ (Col. 3: 1 0-1 1). Some "churches" are obviously designed to appeal only to members of a certain social stratum, and this too is condemned in the Bible (Col. 3:1 1; Jas. 2:1-4).

We have seen some major dividing factors. On the positive side, however, how are we to practice the oneness of the body? From the verses we reviewed in Romans 14 and 15, it should be clear that we are to receive all the other members of the body of Christ locally (in our city) without despising them for their views on minor practices and doctrines. Also, we should be willing to give up certain practices in order not to stumble other believers (review Rom. 14:13-21).

From Ephesians 4:1-3, we learn that in all humility and gentleness we must endeavor to keep the unity of the Spirit in the bond of peace, bearing with one another in love. We must also not make distinctions among members of the body (Jas. 2:4), but instead we need to exercise the same degree of love and care toward each member of the body (1 Cor. 12:25; Phil. 2:2). We should not divide the body of Christ by taking labels or making special (exclusive) fellowships based upon grounds narrower than the whole body (i. e., 1 Cor. 1: 10- 1 3) and "the faith" (Jude 3).

By all of the practices noted above, we can see that to properly keep the oneness of the body is extremely challenging. It is against our natural tendencies and is impossible in our own energy. To properly maintain a testimony of oneness is probably the greatest test of one's spirituality and maturity in the Lord. However, it is a goal toward which we must press.

In the midst of the divided situation in the church at Corinth, there were some saints who maintained the proper oneness. Paul's comments on these saints are rarely noticed by those who read the Bible, but they are truly significant: "For first of all, when you come together as a church, I hear that there are divisions among you, and in part I believe it. For there must also be factions among you, that those who are approved may be recognized among you." (1 Cor. 11:18-19) Since, according to the context, the disapproved ones were those practicing division, the approved ones would have to be those who would properly care for all the saints and the oneness of the body (1 Cor. 11: 17-22).

Today in Christianity, in your city, a divided situation also exists - only more so (all the saints no longer come together as they did in Corinth). Such a divided situation provides an opportunity for some to be approved, in God's sight, by practicing the oneness of the body of Christ. Such a practice truly builds up the body of Christ.