In an email response to my article "Conflict is Inevitable, Divisions Are Optional" published in the June, 2013, issue of The Mennonite, a pastor friend of mine took exception to my position that church unity should take priority over even our understanding of theological truth--that in fact unity is itself a primary part of the "truth" we are to hold.
My friend wrote, "(I)f unity is paramount to sound faith, there would be no Anabaptists. We would still be in the Catholic Church, simply agreeing to disagree in love... (F)aith is not a matter of opinion, but of truth. We hedge on this, and imply that truth itself is simply a matter of opinion. But such an 'opinion' is neither biblical nor Anabaptist!"
I certainly respect where this person is coming from, but the fact is that in every church division I have ever known, this has been the one thing people on both sides have actually affirmed. Each side insists that the one and only reason for their split is because they want to be faithful to the truth, the whole truth and nothing but the truth. Our problem is always in knowing for sure how that truth is to be defined and lived out.
For the first 1000 years of the history of the Christian movement, the church remained substantially united, in spite of the existence of subgroups within it that were considered heretical by many, and in some cases resulted in a disruption of fellowship. But it was not until the year 1054 that the church officially and permanently split into Roman Catholic and Eastern Orthodox branches.
In this second half of the church's history, and especially since the Protestant Reformation of 1517, we have split and splintered into thousands of pieces. The so-called "bride of Christ" has become something akin to a harem, an offense against the one who prayed fervently that "they be one," that there be one loaf, one faith, one Lord, one baptism.
I see sixteenth century Anabaptists as attempting, imperfectly, to maintain that unity. Early leaders like Blaurock, Manz and Grebel continued to see themselves as members of the Reformed church as they and others repeatedly asked for public "disputations" on the issues they felt were important, like church membership being entirely voluntary, and that the church should be free of state control. But they were forcibly driven out, excommunicated and even killed by the thousands for preaching this message and practicing the kind of faithfulness to Jesus to which they believed they were called.
But now, nearly five centuries later, when many Christians around us agree on most of those points, maybe we should be actively trying to mend fences and restore some scripture-based healing to the badly broken body of Christ.
When Jesus describes himself as "the way, the truth and the life," he is not referring to a set of propositions or a single statement of creed. Our Lord himself represents a life to be lived, a truth to be sought, a way to be followed--together.
Here's a link to some other posts on church unity.
2 comments:
It is interesting how the Church is described by Jesus as a sanctuary where even the birds of the air would seek refuge from the world, was transformed into a political structure essential for societal stability. Before the Reformation, groups like the Beguines and the Beghards created sodal sanctuaries that helped the marginalized survive in a capricious world/church system. They functioned as distinct societal subgroups outside the modal, Imperial Church. They were scrutinized by Dominican 'police' but allowed to live their alternative, communal ways. After the Reformation, the parochial socio-economic structures that had evolved in the Western Church were so ingrained (and one could argue necessary because of Ottoman incursions and Imperial Roman Church politics) that it is no wonder Anabaptist idealists were considered an anathema. It is surprising how the Anabaptists established successful parochial enclaves where they could develop and sustain the idealism of Menno and the others you mentioned.
It is no wonder Mennonites revere their history. It is interesting how many of the Mennonite enclaves have come to perceive themselves as singular, important, and visionary. Ironically, the conflicted environment this creates validates the concept that the Church is foremost a societal institution. The lack of unity in the Mennonite Church could be addressed if the Mennonites worked on developing the perception of their church as an institution with a modal-sodal structure. The Moravian Church led by Zinzendorf is a wonderful example of how a modern modal-sodal Church can function. The Moravian modal community was an economic cohort whose members lived a communal life. All their economic profits were used to sustain the church's sodal missions. With this church structure, those who are inspired to do greater service in the Lord's work can identify a place where their current skill set can best serve the Lord's saving mission or seek to develop the necessary skill set. The modal-sodal paradigm creates a social environment where inspiration and talent moderated and supported in a loving community, can lead to a far more dynamic life in Christ.
I agree with you, Harvey. Since Jesus is sure foundation. We could quote Menno Simons key verse of I Corinthians 3:11 (NIV), "For no one can lay any foundation other than the one already laid, which is Jesus Christ." There is another verse that I find very compelling, it is the verses found in Ephesians 2:14-16 (NRSV), "For he (Jesus) is our peace; in his flesh he has made both groups into one and has broken down the dividing wall, that is , the hostility between us. He has abolished the law with its commandments and ordinances, that he might create in himself one new humanity in place of two, thus making peace." Paul's original discussion was referring to Jew and Gentile being one in Christ. I believe his argument is still significant for the church today. All of our divisions and fights throughout church history to the present demean the sacrifice of Christ and are like spitting on his atoning sacrifice that was to make us one. If we truly believe on Jesus and in his atoning death, we have a lot of repenting to do. All us, including me.
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