Schism

schism

John 7:43

So there was a division among the people because of him. 

John 9:16

Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day. Others said, How can a man that is a sinner do such miracles? And there was a division among them. 

John 10:19

There was a division therefore again among the Jews for these sayings. 

1 Corinthians 1:10

Now I beseech you, brethren, by 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 perfectly joined together in the same mind and in the same judgment. 

1 Corinthians 11:18

For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it. 

1 Corinthians 12:25

That there should be no schism in the body; but that the members should have the same care one for another. 

SCHISM

SCHISM

The Greek word schisma literally denotes a rent, or cleft (cf. Matt. 9:16; Mark 2:21); hence metaphorically, discord or division (John 7:43; 9:16; 10:19). This is its meaning in 1 Cor. 1:10; 11:18; 12:25.

1 Corinthians 12:25 is vital to a proper understanding of a schism: “That there should be no schism in the body; but that the members should have the same care one for another.” Thus, schism is a rending of the body of Christ. It is a sin that exhibits a carelessness about the welfare of the body in general and its other members in particular. It is a sin against charity, a selfish introduction of dissention and division where there ought to be mutual tolerance and love.

This distinguishes schism from scriptural separation.* Scripturally, heretics (see Heresy) must be rejected (Titus 3:10) for they are schismatics from the body of true believers, having followed a self-willed opinion in preference to God’s revealed truth. Thus, separation from a communion on the grounds of the purity of fundamental Christian doctrine is not schism. For example, Calvin argued that the scriptural marks of a true church are the preaching of the pure gospel and the valid administration of the sacraments. Rome did not maintain these basic marks of a true church. Therefore, in separating from her the Reformers were not guilty of schism. Rome was the party, or sect, guilty of schism, for she had departed from the faith of the gospel.

The same argument holds good today. In an age when ecumenism is rampant, those who stand for Biblical separation are denounced as schismatics and are frequently likened to such sects as the Donatists.* But no Christian can deny that the ecumenical movement progresses by compromising the essentials of the gospel. Christians should therefore separate from ecumenical churches. The same goes for churches where modernism* and liberalism* dominate.

It is not right to remain in such fellowships merely because they nominally retain their ancient confessional standards. The argument is frequently put, for example, that while a Presbyterian church retains the Westminster Standards, it would be schism to separate from it. However, when the Reformers separated from Rome, she avowed her acceptance of the ancient creeds of the church. But that did not make her a pure church. It merely denoted the fact that lying and falsehood were added to her other impurities. Calvin said, “If the Church is ‘the pillar and ground of truth’ (1 Tim. 3:15), it is certain that there is no church where lying and falsehood have usurped the ascendancy.” If that was true of Rome with her professed acceptance of the ancient creeds of the church, it is no less true of those once Protestant churches that are seeking reunion with an unrepentant Rome, or are open to all great doctrinal impurity.

To sum up: schism is an expression of self-will or of heresy that leads to the setting up of sects—any group that is built on heresy is a schism from the body of Christ. Separation is on Biblical grounds, is commanded by the Lord (Eph. 5:11; 2 Cor. 6:14–18; 1 Tim. 6:3–5), and aims at maintaining essential Christian doctrine and practice.

Alan Cairns, Dictionary of Theological Terms (Belfast; Greenville, SC: Ambassador Emerald International, 2002), 404–405.

Flee Schism

Calvin, who saw that the Devil's chief device was disunity and division and who preached that there should be friendly fellowship for all ministers of Christ, made a similar point in a letter to a trusted colleague: "Among Christians there ought to be so great a dislike of schism, as that they may always avoid it so fast as lies in their power. That there ought to prevail among them such a reverence for the ministry of the word and the sacraments that wherever they perceive these things to be, there they must consider the church to exist...nor need it be of any hindrance that some points of doctrine are not quite so pure, seeing that there is scarcely any church which has not retained some remnants of former ignorance." 

Charles W. Colson, The Body, 1992, Word Publishing, p. 107-108.

Unity

Unity of body

The Greek word schismata (English, “schism”) is used. There were factions within the church. Paul is calling for harmony.

Unity of mindset

                                                    

They were told to think the same attitude and opinion; to have the mind of Christ (Phil 2:3-8). The word katartizo, “to join together,” was used by the Greeks for “the setting of broken bones and for reconciling political factions.” [Robert G. Gromacki, Called to be Saints (Grand Rapids: Baker Book House, 1977), 10.]. In Matt 4:21, it is used for the mending of fishing nets.

Far Eastern Bible College/Lecture Notes/1 Corinthians/Dr Jeffrey Khoo

1 Co 12:25

Paul said these words regarding divisions in Corinthian Church.

"For I determined not to know anything among you, save Jesus Christ, and him crucified." 


(1 Co 2:2)


"That there should be no schism in the body; but that the members should have the same care one for another." 

(1 Co 12:25)

"There is such a thing as sinful schism. Schism, as defined by Calvin, is sin ... But to separate because of established apostasy is lawful and honoring to Christ."

(Mcintire)

     

The Sword is the Word of God

Ephesians 6:10–17 NKJV

Finally, my brethren, be strong in the Lord and in the power of His might. Put on the whole armor of God, that you may be able to stand against the wiles of the devil. For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places. Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand.

Stand therefore, having girded your waist with truth, having put on the breastplate of righteousness, and having shod your feet with the preparation of the gospel of peace; above all, taking the shield of faith with which you will be able to quench all the fiery darts of the wicked one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God;

Transformed

Daily Help

DOST thou think, O Christian, that thou canst measure the love of Christ? Think of what His love has brought thee—justification, adoption, sanctification, eternal life! The riches of His goodness are unsearchable! Oh, the breadth of the love of Christ! Shall such a love as this have half our hearts? Shall Jesus’ marvellous loving-kindness and tender care meet with but faint response and tardy acknowledgment? O my soul, tune thy heart to a glad song of thanksgiving! Go through the day rejoicing, for thou art no desolate wanderer, but a beloved child, watched over, cared for, supplied, and defended by thy Lord.

C. H. Spurgeon, Daily Help (Baltimore: R. H. Woodward & Company, 1892), 272.

September 25th

And whosoever shall compel thee to go a mile, go with him twain. (Matthew 5:41)

The summing up of Our Lord’s teaching is that the relationship which He demands is an impossible one unless He has done a supernatural work in us. Jesus Christ demands that there be not the slightest trace of resentment even suppressed in the head of a disciple when he meets with tyranny and injustice. No enthusiasm will ever stand the strain that Jesus Christ will put upon His worker, only one thing will, and that is a personal relationship to Himself which has gone through the mill of His spring-cleaning until there is only one purpose left—‘I am here for God to send me where He will.’ Every other thing may get fogged, but this relationship to Jesus Christ must never be.

The Sermon on the Mount is not an ideal, it is a statement of what will happen in me when Jesus Christ has altered my disposition and put in a disposition like His own. Jesus Christ is the only One Who can fulfil the Sermon on the Mount.

If we are to be disciples of Jesus, we must be made disciples supernaturally; as long as we have the dead-set purpose of being disciples we may be sure we are not. “I have chosen you.” That is the way the grace of God begins. It is a constraint we cannot get away from; we can disobey it, but we cannot generate it. The drawing is done by the supernatural grace of God, and we never can trace where His work begins. Our Lord’s making of a disciple is supernatural. He does not build on any natural capacity at all. God does not ask us to do the things that are easy to us naturally; He only asks us to do the things we are perfectly fitted to do by His grace, and the cross will come along that line always.

Oswald Chambers, My Utmost for His Highest: Selections for the Year (Grand Rapids, MI: Oswald Chambers Publications; Marshall Pickering, 1986).

Some quotations from CLEMENT OF ROME, First Epistle

Every sedition and every schism was abominable to you. Ye mourned over the transgressions of your neighbors: ye judged their

shortcomings to be your own.

Let us therefore be lowly minded, brethren, laying aside all arrogance and conceit and folly and anger, and let us do that which is written. For the Holy Ghost saith, Let not the wise man boast in his wisdom, nor the strong in his strength, neither the rich in his riches; but he that boasteth let him boast in the Lord, that he may seek Him out, and do judgment and righteousness most of all remembering the words of the Lord Jesus which He spake, teaching forbearance and long-suffering:

Therefore it is right and proper, brethren, that we should be obedient unto God, rather than follow those who in arrogance and unruliness have set themselves up as leaders in abominable jealousy.

For He saith in a certain place This people honoreth Me with their 

lips, but their heart is far from Me, and again, they blessed with their mouth, but they cursed with their heart.

For Christ is with them that are lowly of mind, not with them that exalt themselves over the flock.

We all went astray like sheep, each man went astray in his own

path:

Wherefore are there strifes and wraths and factions and divisions and war among you?

In love were all the elect of God made perfect; without love nothing is well pleasing to God:

Who therefore is noble among you? Who is compassionate? Who is

fulfilled with love? Let him say; If by reason of me there be faction and strife and divisions, I retire, I depart, whither ye will, and I do that which is ordered by the people: only let the flock of Christ be at peace with its duly appointed presbyters.

Learn to submit yourselves, laying aside the arrogant and proud stubbornness of your tongue. For it is better for you to be found little in the flock of Christ and to have your name on God's roll, than to be had in exceeding honor and yet be cast out from the hope of Him.

We beseech Thee, Lord and Master, to be our help and succor. Save those among us who are in tribulation; have mercy on the lowly; lift up the fallen; show Thyself unto the needy; heal the ungodly; convert the wanderers of Thy people; feed the hungry; release our prisoners; raise up the weak; comfort the fainthearted. Let all the Gentiles know that Thou art the God alone, and Jesus Christ is Thy Son, and we are Thy people and the sheep of Thy pasture.

Finally may the All seeing God and Master of spirits and Lord of all flesh, who chose the Lord Jesus Christ, and us through Him for a peculiar people, grant unto every soul that is called after His excellent and holy Name faith, fear, peace, patience, long-suffering, temperance, chastity and soberness, that they may be well pleasing unto His Name through our High priest and Guardian Jesus Christ, through whom unto Him be glory and majesty, might and honor, both now and for ever and ever. Amen.

The grace of our Lord Jesus Christ be with you and with all men in

all places who have been called by God and through Him, through whom be glory and honor, power and greatness and eternal dominion, unto Him, from the ages past and forever and ever. Amen.

"BPC, BPC, Satan has asked to sift you as wheat"

Luke 22:31 (SBLGNT)

Σίμων Σίμων, ἰδοὺ ὁ Σατανᾶς ἐξῃτήσατο ὑμᾶς τοῦ σινιάσαι ὡς τὸν σῖτον· 

King James Version

And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: 

Believers Should Remember That God Providentially Uses Satan for Disciplining. 

We wrestle not with flesh and blood, but with spiritual armies, (Eph. 6:12.) 

"Simon, Simon, Satan has asked to sift you as wheat."

Satan asks that he may test and try the apostles. 

"BPC, BPC, Satan has asked to sift you as wheat",‘to put-to-the-test you, as a woman sifts kernels of corn’

Context

The third part of Jesus’ farewell discourse begins with his statement that Satan, whose activity has intensified since 22:3, had sought to separate the disciples (the “you” in 22:31 is plural) from Jesus.

Satan has asked to sift you as wheat. The meaning of this verse is uncertain. Its interpretation is further complicated by the fact that the word translated “asked” (NIV) or “demanded” (RSV) is found nowhere else in the NT or LXX. The nearest analogy is found in Job 1–2, where Satan is permitted to test Job. This and the vocabulary in Amos 9:9 suggests the following interpretation: “Satan is seeking [a dramatic aorist] to shake you disciples violently as one sifts wheat and to cause you to fall.” The metaphor of sifting wheat should not be pressed in order to determine what is “wheat” and what is “chaff,” for this contrast is not mentioned. The use of this metaphor is simply intended to indicate the coming time of testing (cf. Luke 3:17; Amos 9:9). One should not interpret this as God’s granting a request by Satan for permission to test the disciples as in Job 1–2. The saying speaks primarily of Satan’s trying to unsettle the disciples and cause them to become unfaithful. Although Luke tended to avoid emphasizing the disciples’ failures (note his omission of Mark 8:32–33; 14:27–28, 50), he was aware of their faults and was not averse to mentioning them. The “you” here (hymas) is plural and refers to Peter and the other disciples (not Peter and Judas). By mentioning the role of Satan in Peter’s denial, Luke may have been seeking to increase his readers’ empathy toward the apostle.[1]

Sifting was a process of (1) shaking grain through a strainer to remove dirt and small stones and other impurities before preparing it to eat or (2) separating the grain from the chaff by winnowing. Here it is metaphorical of a time of testing.[2] 

σινιάζω (siniazō) sift

The kernels of wheat, still lodged in the heads and attached to the straw, would be beaten on the threshing floor and tossed in the air so the wind could blow away the chaff, leaving the wheat. Satan planned to shake Peter’s life and separate him from his faith.[3] Even to shake all the ministers in BPC!

...for we know that Satan desires our destruction, and with great skill and assiduity seizes on every method of injuring us. And when we come to the conflict, let us know that all temptations, from whatever quarter they come, were forged in the workshop of that enemy.[4] Many staff workers in BPC have been injured! Satan is like a roaring lion ‘seeking whom he may devour’ (1 Peter 5:8). Insinuating as “the accuser of the brethren” (Rev 12:10)

Satan received permission to put all of the disciples to the test in order to separate the good (or faithful) from the bad (or unfaithful), to test all of you, to separate the good from the bad, as a farmer separates the wheat from the chaff’[5] (Many unfaithful BPC members were tested and some had fallen away! They were treated like strawy stuff, burned by FEBC and BPC!) Though there may be many failings in the faith of true believers, yet there shall not be a total and final failure of their faith.

The idiom “sift (someone) like wheat” is similar to the English idiom “to pick (someone) apart.”[6] (Verbal Plenary Preservation VPP has split BPC in divisions)

The possibilities of evil and of ruin are manifold. We may fall by error and unbelief, by pride, by selfishness, by worldliness and vanity, by intemperance or impurity, by departure in spirit from the fear and love of God. There is room, there is reason, for vigilance on the part of him who believes himself well on the way toward or even nearing the gates of the celestial city.[7]

What need have we to be ever on our guard!

Perhaps at this moment Satan may be desiring to sift us. And what if God should give us up into his hands? If suffered to exert his strength, he could soon dissipate whatever is good in us; nor should our past zeal in God’s service remove our apprehensions; that would rather provoke Satan to more activity against us. Let us then “not be high-minded, but fear.” Let us follow the salutary advice which our Lord has given usd Let us plead with fervour those important petitionse—At the same time let us “put on the whole armour of God,” and prepare, as God has taught us, for the assaults of our enemyf.[8]

Some suggest that Satan demanded leave to sift them as their punishment for striving who should be greatest, in which contest Peter perhaps was very warm: “Leave them to me, to sift them for it.” [9] Jeffrey and Charles, who is greater?

Which is worse: to drop three cups while carrying them to the kitchen to be washed, or to get mad and throw a cup and break it?To stumble and bump into a brother or sister and hurt them, or to hit them on purpose and hurt them? [10] FEBC and BPC they are biting one another!

Peter’s self-confident boasting is a warning to us that none of us really knows his own heart (Jer. 17:9) and that we can fail in the point of our greatest strength. Abraham’s greatest strength was his faith, and yet his faith failed him when he went down to Egypt and lied about Sarah (Gen. 12:10–13:4). Moses’ strength was in his meekness (Num. 12:3), yet he lost his temper, spoke rashly with his lips, and was not allowed to enter Canaan (Num. 20). Peter was a brave man, but his courage failed him and he denied his Lord three times. “Therefore let him who thinks he stands take heed lest he fall” (1 Cor. 10:12, NKJV).[11] Are you over confident with your personal view of the Bible?

You can see by the case of Judas how low a man can fall who despises warnings and resists the inspirations of grace. By degrees he becomes so hardened and indifferent, that he is capable of any sin. Examine yourself! Do you take good advice to heart, and act on it? or do you prefer listening to the suggestions of bad companions rather than to the inspirations of the Holy Ghost, and the advice of those set over you? Do not harden your heart and follow the example of Judas![12]

What happened to St. Peter ought to make you guard very carefully against over-confidence in yourself, and make you pray fervently: “Lead us not into temptation!”

Let us look into BPC closely:

B-P Constitution. Article 6 – Principle and Practice of Biblical Separation

   6.1 The doctrine of separation from sin unto God is a fundamental principle of the Bible, one grievously ignored in the church today. Are FEBC and BPC both sinning against the Lord in the lawsuit?

Timothy Tow gave his warning: "Beware young leaders of the B-P Church. Your zeal for some minor point of doctrine can cause sad divisions between members unlimited." [13] Beware! Young leaders like Jeffrey, Suan Yew, Koshy, Charles, Collin...Beware!

Verbal Plenary Preservation is a minor point of doctrine!

Footnotes:

[1] Robert H. Stein, Luke, vol. 24, The New American Commentary (Nashville: Broadman & Holman Publishers, 1992), 552.

[2] Robert James Utley, The Gospel according to Luke, vol. Volume 3A, Study Guide Commentary Series (Marshall, TX: Bible Lessons International, 2004), Lk 22:31.

[3] Ken Heer, Luke: A Commentary for Bible Students (Indianapolis, IN: Wesleyan Publishing House, 2007), 288.

[4]  John Calvin and William Pringle, Commentary on a Harmony of the Evangelists Matthew, Mark, and Luke, vol. 3, 217.

[5]  Richard C. Blight, An Exegetical Summary of Luke 12–24, 2nd ed. (Dallas, TX: SIL International, 2008), 435.

[6] Biblical Studies Press, The NET Bible First Edition Notes (Biblical Studies Press, 2006), Lk 22:31.

[7] H. D. M. Spence-Jones, ed., St Luke, vol. 2, The Pulpit Commentary (London; New York: Funk & Wagnalls Company, 1909), 220.

[8]  Charles Simeon, Horae Homileticae: Luke XVII to John XII, vol. 13 (London: Holdsworth and Ball, 1833), 105.

[9]  Matthew Henry, Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume (Peabody: Hendrickson, 1994), 1903.

[10] Larry Richards and Lawrence O. Richards, The Teacher’s Commentary (Wheaton, IL: Victor Books, 1987), 697.

[11]  Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 267.

[12]  Frederick Justus Knecht, A Practical Commentary on Holy Scripture (London; St. Louis, MO: B. Herder, 1910), 640.

[13]  Timothy Tow, BP Faith, 107

SCHISM AND THE LOCAL CHURCH

SCHISM AND THE LOCAL CHURCH

MICHAEL G. BROWN

Although the Great Schism occurred in the eleventh century, dealing with schismatic people in the local church has been a problem since the days of the apostles. Writing to the church at Corinth around AD 55, Paul said, “I appeal to you, brothers, by the name of our Lord Jesus Christ, that all of you agree and that there be no divisions among you, but that you be united in the same mind and the same judgment. For it has been reported … that there is quarreling among you, my brothers” (1 Cor. 1:10–11). The word the apostle used for “divisions” is the Greek word schisma, from which we get our English word schism.

Schism is a division within or split from a church. It occurs in a congregation or denomination when a faction is formed on the basis of something other than the faith once for all delivered to the saints. It is distinguished from heresy, which is false teaching about doctrine. While heresies can (and often do) lead to schisms, most schisms in the local church do not involve heresy. They usually erupt from some “quarrel over opinions” (Rom. 14:1) in matters not essential to the faith.

Although Christians have liberty to differ in their opinions about things such as, say, the age of the earth, healthcare, and the best school for their children, any attempt to base Christian unity upon such opinions is illegitimate and schismatic. Our consumer preferences, cultural practices, or political convictions do not unite us in the church, and we have no right to divide over them. To do so is an attack upon the unity that the Spirit has given us.

What are the problems caused by schismatic people in the church?

First, schismatic behavior causes unnecessary tension in the local church. In the case of the Corinthians, their personal preferences for particular teachers led to quarreling and brought division to the congregation (1 Cor. 1:12–13). Instead of rejoicing in the one faith that Paul, Apollos, Cephas, and Christ all taught, the Corinthians were splitting up into factions on the basis of their consumer choices.

Second, schismatic behavior gives unnecessary offense. In Corinth, some members allowed their cultural practices to take precedence at the Lord’s Supper (1 Cor. 11:17–22). They were doing at the Table what they were accustomed to doing in the world, namely, eating and drinking for personal satisfaction without regarding others. Consequently, the poor members of the church were offended. The sacrament that was given to manifest the church’s unity had become the occasion of division between those who had much and those who had little.

Third, schismatic behavior in the church is a poor witness to the world. Jesus said, “By this all people will know that you are my disciples, if you have love for one another” (John 13:35). But how can we manifest that love if we divide over the same things that divide the world into factions: our consumer preferences and cultural practices?

How do we admonish those who are schismatic?

Those who engage in schismatic behavior must be reminded that God commands us to be “eager to maintain the unity of the Spirit in the bond of peace” (Eph. 4:3). If the schismatic person persists, the elders must get involved. Paul told Pastor Titus: “As for a person who stirs up division, after warning him once and then twice, have nothing more to do with him, knowing that such a person is warped and sinful; he is self-condemned” (Titus 3:10–11). Schismatic behavior warrants church discipline, and church discipline is the responsibility of the elders.

Of course, this highlights the importance of the historic creeds and confessions. They not only protect the church against heresy, they also help to preserve the church’s unity by summarizing the faith once for all delivered to the saints. This is why many Reformed churches call their confessions the Three Forms of Unity (the Heidelberg Catechism, Belgic Confession, and Canons of Dort). They keep us “standing firm in one spirit, with one mind striving side by side for the faith of the gospel” (Phil. 1:27b). Without them, the elders have no clear boundaries of Christian unity to which they can point the schismatic person. But when a church is confessional, that is, when it subscribes to the ecumenical creeds and Reformed confessions (for example), the elders can admonish the schismatic member for his attempt to make his personal opinion an article of the Christian faith.

How do we guide those having to deal with such behavior?

Because the church consists of sinful people, the reality is that we will be faced with the challenge of dealing with schismatic behavior from time to time. While it is usually an unpleasant experience, we should not despair. By being vigilant in our confession of faith and “with all humility and gentleness, with patience, bearing with one another in love” (Eph. 4:2), we can protect the unity that the Spirit has given us.

And we must remember that we will not always be the church militant, whom the world sees “by schisms rent asunder, by heresies, distressed,” as Samuel Stone said in his hymn “The Church’s One Foundation.” We can take comfort in Christ’s promise that He will preserve His church until His return, and that “soon the night of weeping shall be the morn of song.” X

Rev. Michael G. Brown is pastor of Christ United Reformed Church in Santee, Calif., and editor of Called to Serve: Essays for Elders and Deacons.

Michael G. Brown, “Pastor’s Perspective: Schism and the Local Church,” Tabletalk Magazine, May 2011: The 11th Century: Conflict, Crusades, and the New Christendom (Lake Mary, FL: Ligonier Ministries, 2011), 24–25.

Bible Presbyterian continue to exist and born of Schisms!