THE BASIS OF UNION AND DIVISIONPrint This Page.

THE FORMING OF LOCAL CHURCHES
In the previous chapter we observed that the word "church" was only mentioned twice in the Gospels. It is used frequently in the Acts, but we are never explicitly told there how a church was formed. The second chapter speaks of the salvation of about three thousand men, and the fourth chapter of a further five thousand, but nothing whatever is said about these believers forming a church. Without a single word of explanation they are referred to in the following chapter as the church—"And great fear came upon the whole church" (5:11). Here the Scriptures call the children of God "the church," without even mentioning how the church came into being. In Acts 8:1, immediately after the death of Stephen, the word is again used, and the connection in this case is clearer than before. "There occurred in that day a great persecution against the church which was in Jerusalem." From this passage it is obvious that the believers in Jerusalem are the church in Jerusalem. So we know now what the church is. It consists of all the saved ones in a given locality.
Later on, in the course of the apostles' first missionary tour, many people were saved in different places through the preaching of the gospel. Nothing is mentioned about their being formed into churches, but in Acts 14:23, it is said of Paul and Barnabas that "they had appointed elders for them in every church." The groups of believers in these different places are called churches, without any explanation whatever as to how they came to be churches. They were groups of believers, so they simply were churches. Whenever a number of people in any place were saved, they spontaneously became the church in that place. Without introduction or explanation of any kind, the Word of God presents such a group of believers to us as a church. The scriptural method of founding a church is simply by preaching the gospel; nothing further is necessary, or even permissible. If people hear the gospel and receive the Lord as their Savior, then they are a church; there is no need of any further procedure in order to become a church.
If in a given place anyone believes on the Lord, as a matter of course he is a constituent of the church in that place; there is no further step necessary in order to make him a constituent. No subsequent joining is required of him. Provided he belongs to the Lord, he already belongs to the church in that locality; and since he already belongs to the church, his belonging cannot be made subject to any condition. If, before recognizing a believer as a member of the church, we insist that he join us, or that he resign his connection elsewhere, then "our church" is decidedly not one of the churches of God. If we impose any conditions of membership upon a believer in the locality, we are immediately in an unscriptural position, because his being a member of the local church is conditioned only by his being a believer in the locality. All the saved ones who belong to the place in which we live belong to the same church as we do. I mean by the church a scriptural church, and not a man-made organization. A local church is a church which comprises all the children of God in a given locality.
Let us note well that the ground of our receiving anyone into the church is that the Lord has already received that one. "Him who is weak in faith receive...for God has received him" (Rom. 14:1, 3). "Therefore receive one another, as Christ also received you" (15:7). Our receiving anyone is merely our recognition that the Lord has already received him. Our receiving him does not make him a member of the church; rather, it is that we receive him because he is already a member. If he is the Lord's, he is in the church. If he is not the Lord's, he is not in the church. If we demand anything beyond his reception by the Lord before admitting him to fellowship, then we are not a church at all, but only a sect.
WITHIN AND WITHOUT THE CIRCLE
In any place where the gospel has been proclaimed and people have believed on the Lord, they are the church in that place, and they are our brethren. In the days of the apostles the question of belonging or not belonging to a church was simple in the extreme. But things are not so simple in our days, for the question has been complicated by many so-called churches that exclude those who should be in the church, and include those who should be outside. What sort of a person can be rightly considered a constituent of the church? What is the minimum requirement we can insist upon for admission to church fellowship? Unless the qualifications for church membership are clearly defined, there will always be the danger of excluding from the church those who truly belong to it and including those who do not.
Before we proceed to discover who really belongs to a local church and who does not, let us first inquire who belongs to the universal Church and who does not, since the condition of membership in a church is essentially the same as in the Church. When we know what kind of persons belong to the Church, then we know also what kind of persons belong to a church.
How can we know who is a Christian and who is not? "If anyone does not have the Spirit of Christ, he is not of Him" (Rom. 8:9). According to the Word of God, every person in whose heart Christ dwells by His Spirit is a true Christian. Christians may differ from one another in a thousand respects, but in this fundamental matter there is no difference between them: one and all have the Spirit of Christ dwelling within them. If we wish to know who belongs to the Lord, then we only need to discover whether he has the Spirit of Christ or not. Whoever has the Spirit of Christ is inside the Church circle, and whoever does not have the Spirit of Christ is outside the circle. A participant of the Spirit of God is an essential part of the Church of God; a non-participant of the Spirit of God has no part in the Church. In the Church universal this is true; in the church local this is also true. "Test yourselves whether you are in the faith; prove yourselves. Or do you not realize about yourselves that Jesus Christ is in you, unless you are disapproved?" (2 Cor. 13:5). There is a subjective line of demarcation between the Church and the world; all within that line are saved, and all without that line are lost. This line of demarcation is the indwelling Spirit of Christ.

THE ONENESS OF THE SPIRIT
The Church of God includes a vast number of believers, living at different times, and scattered in different places throughout the earth. How has it come about that all have been united into one universal Church? With such differences in age, social position, education, background, outlook, and temperament, how could all these people become one church? What is the secret of the oneness of the saints? By what means has Christianity caused these people, with their thousand differences, to become truly one? It is not that, having a grand convention and agreeing to be one, Christians become united. Christian unity is no human product; its origin is purely divine. This mighty mysterious oneness is planted in the hearts of all believers the moment they receive the Lord. It is "the oneness of the Spirit" (Eph. 4:3).
The Spirit who dwells in the heart of every believer is one Spirit; therefore, He makes all those in whom He dwells to be one, even as He Himself is one. Christians may differ from one another in innumerable ways, but all Christians of all ages, with their countless differences, have this one fundamental likeness—the Spirit of God dwells in every one of them. This is the secret of the oneness of believers, and this is the secret of their separation from the world. The reason for Christian unity and for Christian separation is one.
It is this inherent unity that makes all believers one, and it is this inherent unity that accounts for the impossibility of division between believers, except for geographical reasons. Those who do not have this are outsiders; those who have it are our brethren. If you have the Spirit of Christ and I have the Spirit of Christ, then we both belong to the same Church. There is no need to be united; we are united by the one Spirit who dwells in us both. Paul besought all believers to endeavor "to keep the oneness of the Spirit" (Eph. 4:3); he did not exhort us to have the oneness, but merely to keep it. We have it already, for obviously we cannot keep what we do not have. God has never told us to become one with other believers; we already are one. Therefore, we do not need to create oneness; we only need to maintain it.
We cannot make this oneness, since by the Spirit we are one in Christ, and we cannot break it, because it is an eternal fact in Christ; but we can destroy the effects of it, so that its expression in the Church is lost. Alas! that we have not only failed to preserve this precious oneness, but have actually so destroyed the fruits of it, that there is little outward trace of oneness among the children of God.
How are we going to determine who are our brothers and our fellow members in the Church of God? Not by inquiring if they hold the same doctrinal views that we hold, or have had the same spiritual experiences; nor by seeing if their customs, manner of living, interests, and preferences tally with ours. We merely inquire, Are they indwelt by the Spirit of God or not? We cannot insist on oneness of opinions, or oneness of experience, or any other oneness among believers, except the oneness of the Spirit. That oneness there can be, and always must be, among the children of God. All who have this oneness are in the Church.
In your travels has it not sometimes happened that on a boat or train you have met a stranger, and after only a few moments of conversation you have found a pure love for him welling up in your heart? That spontaneous outgoing of love was because of the one Spirit dwelling in both hearts. Such inner spiritual oneness transcends all social, racial, and national differences.
How can we know whether or not a person has this oneness of the Spirit? In the verse immediately following Paul's exhortation to keep the oneness of the Spirit, he explains what those have in common who possess this oneness. We cannot expect believers to be alike in everything, but there are seven things which all true believers share, and by the existence or absence of these we can know whether or not a person has the oneness of the Spirit. Many other things are of great importance, but these seven are vital. They are indispensable to spiritual fellowship, and they are at once the minimum and the maximum requirements that can be made of any person who professes to be a fellow believer.