Written by Nicholas T. Batzig |
Tuesday, August 2, 2022
Divisions, while undesirable, are, nevertheless, not necessarily schismatic in and of themselves. In fact, such divisions may actually serve to help foster unity by allowing various people in the one body of Christ to affiliate with those of similar theological and sociological persuasion without sharing the same ecclesiastical government.

The 20th Century will be likely be remembered as the Century of ecclesiastical ecumenism. The 21st Century is shaping up to follow suit–not simply because of a widespread desire for co-belligerency, but on account of a doctrinal reductionism that seeks to dilute Christianity down to the most basic creedal statements of the early church. One of the driving forces behind the push for ecclesiastical ecumenically is the quest for societal community–as evidenced by the rise of Marxist and Communist ideology in Western society. Ironically, many of those seeking radical community also (perhaps unwittingly) embrace elements of the radical individualism of post-modernity. Champions of our current ecumenism view previous communal labors for doctrinal continuity as being either archaic or overly restrictive. While doctrinal statements such as the Westminster Confession of Faith and Catechism, were once considered ecumenical–among various ecclesiastical bodies in the Reformed and Protestant world–they are now frowned upon (sadly even by many ministers who vow to uphold their teachings in a number of Presbyterian denominations). All of this leads us to reopen the question as to whether or not denominations and doctrinal divisions are antithetical to the unity of the church throughout the world.
In 1985, J.I. Packer delivered a lecture at Tenth Presbyterian Church in Philadelphia titled, “Divisions in the Church,” in order to tackle the important issue of doctrinal and denominational unity and diversity. In this particular lecture (and in the subsequent related essay in The Collected Shorter Writings of J.I. Packer, vol. 2), Packer dealt with the following three categories: shameful divisions, inescapable divisions and dealing with divisions. Starting with the biblical call to unity among the one community of believers throughout the world, Packer noted, “Neither you nor I are the only pebble on God’s beach.” He then went on to affirm the unity that all believers have, regardless of the denomination in which they have bound themselves:
“The church may be pictured like the wheel of a bicycle. Christ is the hub. You and I are spokes. Because we are linked with Christ we belong to the church and have something to give by way of stability and usefulness to the rim of the wheel, that is, the church’s outward witness, worship and life. United to the one Saviour we are united to each other in the one universal church. This church is the family of God. It is also the body of Christ. The New Testament speaks of ‘members,’ not of the church, but of Christ; ‘membership’ is part of the notion of the church as Christ’s body. ‘Members’ means ‘limbs,’ not people who sit in pews and pay their dues but people vitally united to Christ–limbs, organs and units in his body. which is the visible church worldwide. The church is also the fellowship of the Holy Spirit. Believers share in the life of the Spirit, giving and taking in the fellowship which the Spirit sustains. ‘Give and take’ is the constant formula of Christian fellowship.”
 Shameful Divisions
The Bible’s emphasis on the unity of all true believers–by virtue of their union with Christ and of the subsequent indwelling of the Spirit within each believer–is always at risk of being lost. In the New Testament, we find the Apostles laboring tirelessly to preserve the unity of the members of the body of Christ. Packer explained:
“Paul was distressed to discover that at Corinth…there were people separating into parties according to which was the favorite preacher for each group: ‘I belong to Paul,’ ‘I belong to Apollos,’ ‘I belong to Cephas.’ And evidently there were a few people who, in the face of this, tried to keep their end up as simple Christians saying, ‘I belong to Christ; I don’t know about you, but Christ is the one to whom I give loyalty.’ It distressed Paul that there should be divisions in that congregation.
If we are going to study divisions in the church, we had better recognize that we are studying something pathological. We are studying a form of spiritual ill-health in Christ’s body. Our study is compared to a doctor studying blindness in the eye or paralysis in the limbs. Division in the church means that ‘something is wrong.’ The body is out of sorts.”
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Written by J. Warner Wallace |
Thursday, February 16, 2023
As we look deeply at the nature of the first Church described in the Book of Acts, we see God’s design for us as a family. The Church is not a place to meet; it is a people to be. When we, as a Church, learn the truth, strive for unity, live in awe, serve in love, and share with courage, the resulting joy we experience should be obvious to the world around us.

The first community of saints celebrated the power and nature of God in their lives. The early Church followed their Biblical example (recorded in the Book of Acts) as they emulated the nature and character of the first disciples. The observations of those who witnessed the early Church should inspire and guide us. If we were to imitate the earliest energized believers, our churches would transform the culture and inspire a new generation. How can we, as Christians today, become more like the Church that changed the world and transformed the Roman Empire? We must learn the truth, strive for unity, live in awe, serve in love, share with courage and overflow with joy. These six important characteristics were held by the earliest congregations:
Acts 2:42-47And they were continually devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer. And everyone kept feeling a sense of awe; and many wonders and signs were taking place through the apostles. And all those who had believed were together, and had all things in common; and they began selling their property and possessions, and were sharing them with all, as anyone might have need. And day by day continuing with one mind in the temple, and breaking bread from house to house, they were taking their meals together with gladness and sincerity of heart, praising God, and having favor with all the people. And the Lord was adding to their number day by day those who were being saved.
Six simple attributes were observed in the earliest believers. These characteristics serve as a template to guide for those of us who want to restore the passion and impact of the early Church. If we employ them today, we’ll create healthy, vibrant, transformative churches. As grateful Christ followers, our gratitude should result in joy obvious to the world around us:
Principle #6: Overflow with JoyThe Church must be focused on God and all that He has done for us:
“…and they were continually devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer. And everyone kept feeling a sense of awe; and many wonders and signs were taking place through the apostles. And all those who had believed were together, and had all things in common; and they began selling their property and possessions, and were sharing them with all, as anyone might have need.”
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Commentaries are crucial when it comes to properly understanding a text. Preachers rightly spend a good bit of their prep time learning from experts through their commentaries. But there aren’t many occasions when the preacher should quote these experts. To read a quote from a commentary, and especially at length, is to radically change the voice of the person speaking—from his own voice to the voice of a scholar. It is to radically change the form of communication—from a spoken sermon to a written book. It is often difficult for the congregation to make that transition, and often difficult for the congregation to understand the point that is being made. It’s far better, on the whole, for the preacher to simply summarize in his own words.

I am closing in on my forty-third birthday and have been a churchgoer all my life. A bit of simple math shows that I’ve probably listened to somewhere around 4,000 sermons over the course of my life (which undoubtedly means I should have far more knowledge of the Bible than I do and should be far holier than I am!). I’ve also preached a few sermons of my own over the past 10 or 15 years. Recently, and largely for my own purposes, I found myself thinking about some of the elements that can make a sermon difficult to listen to. Having jotted them down, I thought I’d share them with you.
They have no obvious outline. Most people today are unaccustomed to listening to extended verbal communication. Preachers can assist listening and comprehension by providing some kind of an outline. It does not need to be a Lawsonesque alliterated masterpiece, but it is helpful to at least allow the congregation to know in advance how the sermon will unfold. A solid outline also helps pull them back when their minds drift. They can be pulled from daydream or confusion when they hear, “This brings us to the second great emphasis of this passage.” (I think it’s usually best to avoid using the word “point,” as in “My second point is…” Try to find a more interesting way of framing a sermon than through “points.”)
They include word studies. A sermon rarely improves from the point the pastor says, “In the Greek this word is…” I suppose there are select occasions when mentioning and explaining a Greek or Hebrew term adds to the congregation’s understanding, but that’s rare. Far more often than not, word studies are the kind of thing a pastor should do in his study and keep in his study. The preacher ought to do his preparatory work in such a way that his sermon shows clear evidence that he has put in full effort and mined the depths of his passage. But he doesn’t always need to explicitly show that work. (And yes, we all already know that dunamis is related to the English “dynamite.”)
They include extended quotes from commentaries. Commentaries are crucial when it comes to properly understanding a text. Preachers rightly spend a good bit of their prep time learning from experts through their commentaries. But there aren’t many occasions when the preacher should quote these experts. To read a quote from a commentary, and especially at length, is to radically change the voice of the person speaking—from his own voice to the voice of a scholar. It is to radically change the form of communication—from a spoken sermon to a written book.
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