Is Ecumenism The Same Thing As Biblical Unity?

 It’s the spirit of the age. It arises from the pluralistic mindset, and is presented with a safe biblical tone.

Ecumenism!

The ecumenical spirit resounds with a reasonableness that is hard to controvert. To the person in the street, the apparent generosity of spirit, the open-minded and willing acceptance of another’s point of view is increasingly the hallmark of pure & undefiled religion. 

Over the past two decades the ecumenical hyper drive as moved from the first gear of simple wishful longing, to the top most gear that demands its facilitation as an imperative reality. Entire books have been written compiling the inter-church documentation and agreements. The prologue to one of the most impressive reads,

“All (the documents in this book) agree that the present division among Christians is a scandal to the world, and wounds the God given unity of Christs Church…All Christians have a God given responsibility to promote the restoration of full and visible unity among them…Full communion is the ultimate goal of the ecumenical work of all our churches.”[i] 

Examples of this practical reality are easy to find. In my files I hold significant accounts entitled; “The Church Undivided”[ii],  “Lutherans and Catholics Bury hatchet for Reformations 500th”[iii] , “Pope Francis Calls for Intensified Dialogue with Muslims”[iv]. “Pope Francis Says ‘None’s’ Can be Allies for the Church”[v]. “Pope Francis meets Russian Patriarch”[vi]. “Pope Francis meets Televangelists”[vii]. Without exaggeration the list could go on and be multiplied tenfold. 

Could it be that the age of church schism, power politics, denominational division, and protestant protest is indeed over?  Is the church moving toward some golden age of united effort? To answer this question, one underlying matter must be addressed. Is the ecumenical spirit the same as biblical unity? It’s a base level question that must be resolved if an edifice as grand as the ecumenical objective, is to stand on more than the temporary, sandy loams of a dry seasonal river. 

The Problem with the Contemporary Ecumenical Understanding.

 It was while I was studying in preparation for a preaching series entitled “The End Times and the Hard Words of Christ”, that I became increasingly aware that virtually every article and website I encountered assumed that the ecumenical spirit was the same as biblical unity.  

As I moved deeper into my subject I realised again that these websites were not telling the whole story. Increasingly I became conscious that the gospel writers presented a Christ, whose teachings on unity would not be recognised in present ecumenical land. In Matthews gospel, Christ troubled the disciples by saying, 

“Do not think that I came to bring peace on the earth. I did not come to bring peace but a sword. For I have come to set a man against his father, a daughter against her mother, and a daughter in law against her mother in-law, and a man’s enemies will be those of his own household” (Matt 10:34-36 NKJV). 

The same thought is repeated in Luke’s gospel,

“Do you suppose that I came to give peace on the earth? I tell you not at all, but rather division. For from now on five in one house will be divided: three against two, and two against three. Father will be divided against son and son against father, mother against daughter, mother in law against daughter in law and daughter in law against her mother in law” (Lk 12:51-53 NKJV).

These are problematic passages, for Christ is linking the impact of His teaching to the coming of conflict and division. Even the family unit would not be spared. This is hardly the utopian picture of ecumenical harmony that is increasingly painted at the pointy end of denominational think tanks.  

On another occasion John’s gospel made a simple record of the impact of Christs teaching. He wrote “So, there was a division among the people because of Him” (Jn 7:43). 

This is a completely novel thought to many ecumenical leaders. The teachings of Christ, are not always unifying. How easy it is to create a Christ, in man’s own image. How easy to create a Christ whose teachings do not challenge incorrect thinking, correct evil, or move beyond the bland institutional religion of the third millennium. 

Having created a ‘feel good’ Christ, denominational leaders then bring to the ecumenical table a biblically unknown Christ. A ‘gentle Jesus’, so ‘meek and mild’, that tough, hard or difficult questions are avoided as surely as one might want to avoid the plague of medieval times.  

Once at the ecumenical table the discussion will quickly move to the apparent ‘safe haven’ called ‘Unity in Diversity’. Here, real biblical understanding is required if essential scriptural truths are to be maintained, and the quicksand of unthinking pluralism avoided.  

Are there Limits on Unity in Diversity?  

In the third millennium the thought that there may be legitimate limits on ‘Unity in Diversity’ is new to many. In too many cases Unity in Diversity is little more than a contemporary ‘truism’ that is applied in an irrational manner to logically divergent opposites. When this occurs, truth is trampled in the dust. And when applied to theological essentials, the path will lead far from Christ and negate the work of the Holy Spirit who is given to “lead into all truth” (Jn 16:13). 

Increasingly however this ‘truism’ has become one of the hallmarks of contemporary religion. Increasingly ‘Unity in Diversity’ has been moved from its legitimate sphere to an inappropriate ‘universal maxim’. This has brought confusion, uncertainty, and a paralysis of truth. What do the Scriptures say about ‘Unity in Diversity’? 

Unity in Diversity, in its proper sphere is one of the clearest teachings of scripture. Numerous examples can be given.  

The great apostle Paul continually spoke of the wonderful diversity that is evident in the spiritual giftedness of God’s people. These individuals he declares are fully equipped, in a diversified manner, by the Holy Spirit, for the work of ministry. To this end, Paul says; 

“And he himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, for the equipping of the saints for the work of ministry, for the edifying of the body of Christ” (Ephesians 4:11-12). 

In another place the same apostle asks, 

“Are all apostles? Are all prophets? Are all teachers? Are all workers of miracles? Do all have gifts of healings?” (1 Cor 12:29-30).

 The obvious answer to Paul’s rhetorical questioning is, No one has all the necessary ability, gifts, time, or dare I say it, even the desire to effectively minister, in all areas, to an increasingly hurting world. For this reason, a wonderful God equipped “the saints” through the Holy Spirit for the work of ministry. Here is legitimate ‘unity in diversity’.  

In another place Paul spoke concerning those who are baptised into Christ by declaring that in Christ “There is neither Jew nor Greek, there is neither slave nor free, there is neither male or female” (Gal 3:28). 

In this example, the heirs of the kingdom are seen as ethnically diverse, of both genders, with origins, in widely different socio-economic backgrounds. These individuals are wonderfully diverse, yet in Christ, they are regarded as a united ‘holy nation’. This is legitimate unity in diversity. 

Unfortunately, these legitimate understandings of ‘Unity in Diversity’, have frequently been generalised to become a ‘universal maxim’. In too many cases ‘Unity in Diversity’ is being used to cover any and all theological aberrations. This is far from sound biblical teaching. 

Unity in Diversity Never Intended to be a Universal Maxim

 When submitted to the scriptures it quickly becomes clear that the biblical truth of ‘Unity in Diversity’ was never intended to be a universal maxim. Examples are not hard to find.  

The apostle Peter is very clear in presenting the exclusiveness of Christ. He declared, 

“Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved” (Acts 4:12).

 According to Peter, salvation comes exclusively through Jesus Christ. There is no ‘unity in diversity’ here, rather, those who are called to be heirs of salvation are called to stand in a saving relationship with the Son.

In biblical theology, this is the absolute essential. To Peter ‘many paths, to one heaven’ is totally unknown. To Peter the exclusiveness of Christ is foundational, and non-debatable. Unfortunately, even this belief has been taken to the sacrificial altar in many ecumenical discussions.  

In a similar manner, Paul, when challenged about a different gospel that had come to be accepted by the Galatian Christians, declared in a strident voice, 

“But, even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let Him be accursed” (Galatians 1:8).

 How much clearer could the apostle to the Gentiles be? Diversity in reference to the gospel cannot be countenanced. There is no ‘Unity in Diversity’ here. To Paul ‘Unity in Diversity’, as a universal maxim is a foreign concept.  

Paul freely acknowledged, that to the Jews this was a “stumbling block and to the Greeks foolishness” (1 Cor 1:23). Significantly however, never, did he suggest an alternative form of the gospel, in order to overcome cultural difficulties.  

If we turn to revealed truth, the same reality is evident. Paul looked into future Christian history and declared, 

“For the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers, and they will turn their ears away from the truth, and be turned aside to fables” (2 Tim 4:3-4).

 Can anyone imagine Paul saying to the Gentiles; “your differing understandings of truth are perfectly acceptable”, or “just be united in your diverse understandings?” Rather as an avid student of the Old Testament Paul recognised that genuine unity is conditional on common shared beliefs. He was only too well aware that the Old Testament prophet asked “Can two walk together unless they be agreed?” (Amos 3:3). 

Once again, the obvious answer to the prophet’s rhetorical question is a resounding ‘no’. According to the prophet genuine unity without agreement is impossible.  

Unfortunately, many ecumenical exponents do not appear to comprehend that ‘unity’ is not an end in itself. Rather it arises from a united vision, a shared mission, a clear identity and in the case of the church, a common commitment to the pre-eminence of Christ and supernaturally revealed truth. ‘Unity’ that lacks these foundation stones is called a political alliance. Such alliances are frequently seen in government decision making, and are often formed by accepting compromise options. Such compromise may be perfectly acceptable in cases of human governance and public policy but where revealed truth is concerned such compromise leads far from the Fathers blessing.  

Christ spoke concerning the impact of the coming of the Holy Spirit. To this coming He linked the progressive revelation of truth. The text records, 

“However, when He, the Spirit of Truth is come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you of things to come” (Jn 16:13).

 Finally, Paul, in looking at dangers to be faced by the future church, spoke concerning theological diversity and called it a “falling away”. He said, 

“Let no one deceive you by any means; for that day will not come unless the falling away comes first, and the man of sin is revealed, the son of perdition, who opposes and exalts himself above all that is called God or that is worshipped” (2 Thess 2:3-4).

 To Paul, Peter and Christ, unity in the understanding of biblical truth was the essential precursor to the diversity that would be found in both the personal makeup and the spiritual giftedness of the ministering church.  

What was the Unity for Which Christ Prayed?

The record of Christs High Priestly prayer, is placed a few short hours before His betrayal and torturous death. Christ is fully cognisant that the purpose of His life is about to be fulfilled, yet He finds time to storm the battlements of evil with prayer. This prayer has re-echoed through the generations and inspired multitudes of believers.  

Yet, to many leaders of contemporary religious institutions this prayer has been re-envisioned and re-interpreted to bolster non-biblical ecumenical imperatives. Increasingly, this prayer is cited as a universal maxim to become the marching orders for ecumenical religion across the globe. Let’s consider this prayer, 

“I do not pray for these alone, but also for those who will believe in Me through their word; that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me. And the glory which You gave Me I have given them, that they may be one just as We are one” (Jn 17:20-22).

Taken out of context this prayer has formed the foundation of much ecumenical theology. Yet Christ is not praying for the unity of world religions or even for ‘spiritual people’ generally. Rather He prays specifically for those individuals who will come to Christ through the witness of the apostles.

This prayer is directly solely to those who have accepted Christ. The unity spoken about in this prayer is predicated on the harmony found in the experience of the Father and the Son, into which Christ’s disciple is invited to join. Look at essential elements of this prayer. Christ says, 

“I pray…that just as you are in me, and I am in you, so they will be in us…I have given them the glory you gave me… I in them, and you in me, all being perfected into one” (Jn 17:20-22) (emphasis mine). 

This unity is based on the intimate linkage of the individual believer to both the Father and the Son. Never is there any indication that those who are living outside of this personal relationship, will either have the desire, or indeed, be equipped to stand in the form of unity that is envisioned in this prayer.  

As Christ, through the indwelling of the Holy Spirit dwells in believers, the desire to become like Him increases. The desire to function with the mind of Christ grows. The mind born of humanity is slowly being transformed into the divine similitude. Humanity is being transformed by the Spirit.  

As the believer grows into an ever-closer unity with the Father and with the Son so the individual bonds with other citizens of the kingdom. The unity of these believers is deep and abiding. Political or institutionalised ‘unity’ is not envisioned in this prayer.   

It is into this unity that the individual believer is invited to rest. No longer an orphan but rather a son or daughter of the invisible God. The individual is now fully part of the “chosen generation”, a member of the “royal priesthood”, included as part of “the Holy nation” called to be the king’s ambassador (1 Pet 2:9-10). 

A Final Thought 

This form of unity goes far beyond that which could be imagined by humanity.  Humanly speaking such unity is not possible. It is Christ however who promised the Holy Spirit who would lead believers into ‘all truth’ (Jn 16:13). It is this promise that provides the foundation for biblical unity. This is far from the ever-increasing chasm of ‘unity in theological diversity’.  

In an age when the Christian Church increasingly emphasises political causes at the expense of heart transformation, it is hardly surprising that the very foundations of biblical Christianity are under attack. This emphasis robs the gospel of its power. The heart has not been changed. Without this change even worthy societal causes will flounder on the rocks of human greed, selfishness and self-interest. Only the gospel, empowered by the Holy Spirit can change the human heart. 

What then is the future for the Christian Church? Significantly, it is the biblical prophetic books that take up this question. They are profound in their condemnation of ‘politicised religiosity’ and radical in their challenge to biblical Christians. This is the subject of a future study.

 

Pr Garry Hodgkin is an ordained pastor of the Seventh-day Adventist Church. He currently serves in the South Australian Conference pastoring the Murray Bridge and Birdwood Churches. He is married to Colleen who teaches primary age children. Together they have 3 adult children.  

Throughout his 35 years of ministry service he worked firstly as a Church Pastor, then for seven years as a Conference Youth Ministry Leader. Later he spent thirteen-years as Conference President before requesting a return to local church ministry in 2010. 

In his years of ministry, he has attempted to deal with contemporary issues from a biblical perspective. Garry has a keen interest in both biblical apologetics and presenting how contemporary world religious trends relate to biblical prophecy.