第四六篇　合一

　　今天我们要提起一个问题，就是基督徒的合一。我们曾看过，基督的身体乃是彰显在地上的一件事。保罗告诉哥林多的人说，“就如身子是一个，却有许多肢体；而且肢体虽多，仍是一个身子；基督也是这样。”（林前十二12）保罗不是说，基督和祂的教会也是这样。保罗也不是说，基督和祂的子民也是这样。保罗是说，基督也是这样。换句话说，头是基督，身体也是基督，肢体也是基督。所以他说，身子是一个，却有许多肢体；而且肢体虽多，仍是一个身子，基督也是这样。这一句话明显的给我们看见：元首、身体、肢体，都是基督。

　　当保罗在往大马色的途中遇见光的时候，主对他说，“扫罗，扫罗，你为什么逼迫我？”（徒九4。）扫罗问祂说，“你是谁？”主说，“我就是你所逼迫的耶稣。”（5）这一个“我”是在天上。一个在地上拿着大祭司文书的保罗，怎么能逼迫在天上坐在父右边的拿撒勒人耶稣？在这里，我们就看见说，这一个就是基督身体的合一。头、身体、肢体，都是基督。所以扫罗在地上逼迫教会，主不是问他说，“你为什么逼迫我的教会？”“你为什么逼迫我的子民？”主乃是问他说，“你为什么逼迫我？因为你这样作，就是逼迫我。”这就是说，基督与教会是合而为一的。

　　这一个基督明显是在地上的，因为这一个基督是能加以逼迫的。所以，基督的身体这一件东西，乃是在地上的。林前十二章所说的“基督也是这样”，这一个身体乃是在地上的。这里所说的，身体虽然是一个，肢体却有许多；肢体虽然是许多，不过只有一个身体，这乃是在地上的，因为是可逼迫的。扫罗是逼迫在地上的身体，而主说这是逼迫祂。这就是说，这个身体是在地上的。

　　这一件事，有极重大的关系。基督的身体乃是一个。基督只有一个身体。所以，身体合一这件事，不是等到天上才彰显的事。身体合一这件事，乃是在地上就得彰显的。在地上，身体就是合而为一的。林前十二章给我们看见基督身体的事，里面就有一句话说，“若一个肢体受苦，所有的肢体就一同受苦；若一个肢体得荣耀，所有的肢体就一同快乐。”（26）这明显给我们看见，基督的身体是在地上的东西。因为如果是在天上的，说喜乐，还说得通；说受苦，就说不通。你不可能说，肢体在天上受苦。一个肢体受苦，全身就都受苦，这明显是在地上。只有在地上，才有一个肢体受苦的可能；也只有在地上，才有全身受苦，全身受逼迫的可能。所以，基督身体的合一，不是将来在天上的事，乃是今天在地上的事。

　　主耶稣在约翰十七章的祷告，是求教会在地上合一。祂说，“使他们都合而为一；正如你父在我里面，我在你里面，使他们也在我们里面；叫世人可以信你差了我来。”（21）从第二句话“正如…”到“使他们也在我们里面”，用括弧把它括起来，你就能清楚看见说，主盼望教会合而为一，是要叫世人可以信。如果信的是世人，就明显这一个合一，也是在世人面前。主是盼望世人能够信。这也给我们看见，这一个合一，是今天在世界里的事。

　　所以我们第一个问题要解决的，就是说，基督徒的合一，乃是今天在地上的事，乃是今天在世界上的事。基督徒的合一，不是将来在天上的事。将来在天上，基督徒当然是合一的。但基督徒的合一，乃是今天在地上彰显，在地上实行；不是将来在天上彰显，在天上实行。这一件事，弟兄们必须清楚。因为有的人会告诉人说，“你们不要替教会合一不合一担心，不要替基督徒合一不合一担心；总有一天，到天上的时候，都合一了！”但那是在主面前的事。主今天所要求的，是要在地上就合一。这一个责任是在我们身上。不要以为说，要等到了天上，我们才合一。基督徒的合一，今天在地上就得彰显。这是我们今天第一要注意的事。

　　关于合一的问题，有许多人是这样想；不管一个人是不是神的子民，不管一个人是不是有生命的人，也不管一个人到底是不是基督身体里的肢体，只要他在外表上有基督徒的名称，我们都可以与他合一。但是圣经所给我们看见的合一，乃是身体的合一。今天有许多人所主张的合一，是超越过身体的范围，也包括了尸首在里面，包括了身体之外的东西在里面。这种合一，不是神的话所许可的。

　　所以，我愿意在这里注重的说，身体的合一，才是教会的合一。教会的合一，只以身体为范围，不能扩充到身体之外去。不是说，凡挂上基督教的名字的，凡挂上基督徒的名字的，我们都得和他们合一。神的话，没有这样定规，也没有这样说。

　　许多人喜欢引一段圣经，就是马太十三章。他们说，在马太十三章第二个比喻里，主告诉我们说，当祂离开世界的时候，好像是睡觉的时候，有仇敌来，将稗子撒在麦子里就走了。到长苗吐穗的时候，稗子也显出来。田主的仆人对主人说，你要我们把稗子薅出来么？主人说，容这两样一齐长，等着收割。那时收割的人要把稗子捆成捆，留着烧；把麦子收在仓里（24~30）。许多人有一个误会，以为合一乃是麦子和稗子的合一；以为合一不只是麦子的合一，也是包括了稗子。要知道，主在这里不是讲合一，不是说信的和不信的应当混在一起；乃是说信的人不应该杀不信的人。罗马教就是预备把稗子拔掉，把他们所谓异端的人，都拔出来。我们知道，他们不只在原则上错了。连事情都错了。他们不只把稗子拔掉，他们也把麦子拔掉了。在原则上是错的，在事实上也是错的。因为他们把基督教当作异端。

　　在这里，主的命令不是说，在这世界里要把稗子拔出去。主是说，在教会里要分开。这里所说让两样都长到收成的时候，不是让两样都长在教会里，乃是让两样都长在田里──世界里（在第一个比喻里，解释田是世界）。换句话说，不必把有名无实的基督徒从世界里挪开，不必像罗马教那样把他们杀掉，可以让他们活在世界里。但这并不是说，基督徒的合一包括了稗子。

　　今天在所谓的基督徒团体里、宗派里、公会里，有许多不信的人在里面。他们容纳不信的人，就是容纳稗子在教会里。主不是说，容纳稗子在教会里；主乃是说，容让稗子在世界里。主叫我们维持基督徒的合一，是要维持在教会里，不是维持在世界里。

　　今天有许多人，像罗马教的人，不让稗子活在世界上，要从地上把稗子拔去。这是一个极端。另外有一个极端，像有的团体，又把不信的人留在教会里。你们如果去看所有国立的教会，只要是这一个国家的国民，只要是这一个国家的国民所生的，就可以给他们施洗，就可以把他们带到教会里来。生在这一国里的人，就可以作这一国里的基督徒。你们看见说，把教会的门开启到包括不信的人，这是不对的。

　　连卫斯理在起草卫斯理公会会章纲例的时候，里面也写着：“凡是愿意逃避将来忿怒的人，都可以作卫斯理公会的人。”请你们记得，这一句话是太笼统了。当然，我们在许多事情上都赶不上卫斯理，他是神大用的人。许多事情，我们没有学过，我们赶不上他。但是，我们可以对他说，“弟兄！你这一句话包括得太大了罢？”实在在教会里面，不包括所有要逃避将来忿怒的人。连佛教的人，恐怕也可以说是要逃避将来忿怒的人。

　　所以我愿意和弟兄们看，什么叫作教会。教会乃是有基督生命的人。什么叫作教会？教会乃是基督的身体。所以，基督徒的合一，只包括神的儿女。基督徒的合一，并不包括有名无实的人。他们还是属乎世界的，他们是没有重生的，他们在神面前还是罪人，他们并不包括在教会里，所以他们也不包括在合一里。

　　有一个主的仆人，是在公会里事奉主的，曾对我说，“我们并不弃绝得救的人！”我说，“那当然！我们不盼望任何的教会弃绝得救的人。但是我要问一句话，你弃绝不弃绝不得救的人？”他对我说，“你们是很厉害的，能知道谁得救，谁不得救，我们却不知道。”我承认他这一个答复是对的。但是我说，“不是问你知道不知道谁得救，谁不得救；乃是说，你如果知道谁是不得救的，你容让不容让？我们所争的，不是事实的问题，乃是原则的问题。我们所争的，乃是你如果知道一个人没有得救，你接纳不接纳？”他说，“就是我们知道，恐怕我们还是要接纳。”一个教会，如果在原则上接纳不得救的人，就不是教会。我们不是说在事实上。在事实上，使徒行传里的西门，到底得救不得救，我们不知道。许多人，你问他的时候，好像是得救的；但在事实上，也许会有错。但这并不是原则。有的团体，不管人相信得救也好，没有相信得救也好，一律接纳，根本不问，这是在原则上的难处。

　　今天不是说手续上如何，乃是说原则怎样定规。比方，你定规说，所有黄帝的子孙都可以作中国人，这是原则。你如果弄错了，把一个大和民族的人收进来，这是手续上的错误。你如果定规大和民族的人可以作中国人，这是把原则打开了。历世历代以来，常常有错，我们也常常作错事。愿意神怜悯我们！我们没有什么可骄傲的。但是，我们看见，主在原则上所定规的，教会不能把门打开来接纳不信的人。

　　所以弟兄们，你们无论遇见任何的团体，若是他们的原则是打开来的：信的人可以进来，不信的人也可以进来；你看见这不是教会，这乃是世界。因为有麦子，也有稗子，这不是神的教会。在教会里，应该全是蒙召出来的人。如果出来的人也在里面，不出来的人也在里面，这就不是教会。

　　如果有一个团体，门开得这么大。信的人也可以进去，不信的人也可以进去，就这一个团体不是基督徒的团体。这一个合一，不是基督徒的合一。所以，如果有一天，主开我的眼睛，叫我看见说，我应该离开这一种团体；请记得，我这一个离开，并没有离开基督徒的合一。因为这一个团体，根本不是基督徒的合一，根本里面是混乱，是掺杂。所以离开的时候，并没有离开基督徒的合一。如果有一种的团体是包括信的人，也包括不信的人；包括得救的人，也包括不得救的人，两种都混在一起的，神的命令是叫我们从他们中间出来！

　　林后六章14~16节：“你们和不信的原不相配，不要同负一轭；义和不义有什么相交呢？光明和黑暗有什么相通呢？基督和彼列有什么相和呢？信的和不信的有什么相干呢？神的殿和偶像有什么相同呢？因为我们是永生神的殿。”你们要知道，你们自己是什么种的人。你们自己乃是永生神的殿。所以你们与任何的偶像都没有关系。

　　“就如神曾说，我要在他们中间居住，在他们中间来往；我要作他们的神，他们要作我的子民。”你们是永生神的殿，神要在你们中间居住，在你们中间来往。神是你们的神，你们是祂的子民。

　　所以结果呢？神的命令乃是说，““你们务要从他们中间出来，与他们分别，不要沾不洁净的物，我就收纳你们。我要作你们的父，你们要作我的儿女。”这是全能的主说的。”（17~18）在这里，我们看见，任何一个基督徒的团体，名字是基督教的，而里面也有信的，也有不信的，我们就要从他们中间出来。就是他们的名字叫作基督的教会，如果在里面信的和不信的混在一起，我们总得出来。

　　在原则上，不让不信的人进来，才是对的。曾有一个弟兄问我说，“你们到底有没有收错了人？”那个时候，我在感觉上，是觉得没有收错了人。我就答应他说，“也许有，但是相当少。”他说，“这样，你与我们有什么分别？”我说，“在我们中间，如果有不信的人进来，他是夜里爬着墙进来的。在你们中间，如果有不信的人进来，是你们在正午十二点，开着大门让他进来的。”我们千万不要骄傲，我们也许会错。施浸会施错，接纳会接错；不过，这是人偷着进来的，不是我们在原则上定规的。今天在所谓的基督教团体里，只要人挂一个名就可以进来，所以是十二点太阳正中的时候进来的。所以不是说，我们今天在手续上绝对没有错。当然，我们在神面前要非常小心，不要作错事。如果故意的让它错，在原则上让它错，那就不是教会。

　　如果有一个团体，明知道某一个人是不信的，却随便让他进来，这一个团体定规不是教会。对于这一个团体，神的儿女没有保守合一的需要。因为那一个合一，不是基督徒的合一，我们不必保守。我们只需要保守麦子的合一，不需要保守麦子和稗子的合一。今天在地上有许多自称作教会的团体，里面有信的，也有不信的。他们要维持一个外表，他们要保守一个合一。请记得，他们这一个合一是用不着保守的。他们这样的合一，反而要推翻那真正的合一。他们所要保守的合一，反而是我们要出来的，因为一到里面去，反而是破坏了合一。

　　还有一个非常重要的事，就是说基督徒的合一，是有一定的范围。基督徒的合一，是包括神所有的儿女。基督的身体有多大，基督徒的合一也有多大。基督的身体有多大，基督徒的交通也有多大。基督的身体有多大，基督的教会也有多大。这在神的话语里是非常清楚地。刚才第二点乃是说，把基督的身体扩大了，那些假冒的也在里面。现在我们碰到一个难处，就是有许多神的儿女所保守的合一，并不是基督徒的合一。

　　我愿意弟兄姊妹们特别注意：神不只是要叫祂的儿女合一，神并且是要叫祂的儿女在圣灵里合一。或者起一个名字，叫作基督徒的合一。神不是说任何的合一就行，任何的样子就行，神是说要在圣灵里合一。所以，我们今天在这里起一个名字，称呼它作基督徒的合一。这一种的合一，是在基督里的合一。要保守基督徒的合一，就要保守人在基督里、在身体里、在圣灵里的合一。这一个合一是有范围的，是像身体那样大。请你们记得，基督徒的合一，是以基督的身体为范围。

　　今天有许多人错了。他们以为说，神要我们合一。可是，如果他们那一个合一的范围不是基督的身体，那一个合一就不应该保守。任何合一的范围，若是比基督的身体小，你如果去保守那个合一，你就是圣经里所说的分门别类。神是要我们保守在圣灵里的合一，那一个范围是像基督的身体那么大。基督的身体，就是那一个合一的范围。

　　比方有一班的信徒相信说，每一个人都应该在水里面受浸。这是圣经的道理，一点都不错。可是他们定了一个原则，就是凡不是浸在水里面的，即使他是神的儿女，他是属乎神的，他们也不要他。他们是以一种道理作他们合一的根据，这并不是在圣灵里的合一，这是一个比身体小的团体。

　　比方有一个弟兄和这些弟兄们在一起，他们有很好属灵的交通，也得着许多属灵的帮助。但是有一天，神开这一个弟兄的眼睛，叫他看见说，虽然他们这些人是神的儿女，可是他们的团体并不是教会。因为他们只接受受浸的人和他们在一起。有的人虽然是神的儿女，只因不是受浸的，他们就不接纳。他们拒绝了神的儿女，所以他就离开。他所以离开，乃是因为主光照了他。

　　等一等，有一个弟兄来劝他说，我们是基督徒，我们是作神儿女的人，我们是弟兄。神在圣经里说，弟兄应该彼此相爱，所以你不应该离开。你如果离开，你就是得罪了基督徒的合一。你如果离开，你就是分裂。你如果离开，你就是分门别类。你如果离开，你就是宗派。这一个弟兄听了，找圣经来读，把新约读了好几遍，看见神的儿女是应该合一，就以为说，我不应该出来。弟兄们，你们看见这里面的错误么？这里面的错误非常明显。

　　人如果以为说，不应该分门别类，人应该记得什么叫作分门别类。分门别类就是从身体里分出来。林前十二章是指着在身体里的分门别类（25），而不是指着这一个不在身体里的团体的分门别类。神所说的基督徒的合一，乃是指着有基督身体那么大的基督徒的合一。那一个我们不应该得罪，那一个我们不应该说出来。如果有一个团体，比基督的身体更小、更窄，而人以为说，我应当保守这一个合一；我告诉你们，不错，是合一，但不是基督徒的合一，不是圣灵里的合一。为着什么不是基督徒的合一？因为那一个合一，不是身体那么大的合一。要看见，任何的范围，任何的团体，任何的组织，如果没有身体那么大，若是你离开，你并没有干犯基督徒的合一，你并没有破坏基督徒的合一。

　　所以如果任何的范围，赶不上基督身体的范围；任何的团体，赶不上基督身体的团体，就那一个范围，那一个团体，你不能保守。你必须从那一个合一里出来。一个神的儿女，如果保守比基督的身体更小的合一，反而是一个干犯基督徒合一的人。

　　在哥林多的教会里有分争，他们有人说，我是属保罗的；我是属亚波罗的；我是属矶法的；我是属基督的。最反对说这话的人就是保罗。保罗说，保罗为你们钉了十字架么？你们是奉保罗的名受了浸么？保罗说，你们这样是结党，是肉体的行为（林前一11~13，三3~4）。他们这样说，就是分门别类。

　　假定说，在他们中间有一个人名马可，有一个人名司提反，还有一个人名腓利门等等，他们说，我们是属保罗的。如果有一天，在他们中间有一个弟兄，或者是司提反，或者是腓利门，起来说，我们一同聚会，我们有很好的交通。我们觉得神的仆人保罗，是特别蒙神用的，我们应该多注重他的教训。我们听他的讲道，读他的书信，有很好的交通，得着许多的帮助。大家都在主里面，我们觉得交通非常亲密。不过，我最近觉得说，我们这样不对。因为今天在哥林多的信徒有好几百，而我们只有几十，我们应该和他们一起好好交通。

　　其余的弟兄就站起来说，你犯了罪！主耶稣在地上的时候，有一个祷告，求父说，要使他们合而为一。你看见主耶稣要我们合而为一，你今天想出去，你今天想走到另一条路去，你与我们不合一，你不荣耀主！你不与我们合一，你就不能叫世人因着看见我们的合一而来相信主。你犯了罪，你要从我们中间出去，你是一个分门别类的人。

　　弟兄们！看见么？这就是许多人对许多弟兄所说的话。他们自己先分门别类说，我是属矶法的，我是属亚波罗的，我是属保罗的，我是属基督的。他们已经有了许多分门别类。等到有人要从他们中间出去的时候，他们就说，你应该保守基督徒的合一。但那一个合一，并没有基督的身体那么大；那一个合一，不过是属乎保罗的那么大。要保守比基督的身体更小的合一，就是分门别类。连说我属乎保罗这一个，都是分门别类。请你们记得，他们是从身体上分出来的，他们没有看见自己是分门别类的人。有人从他们中间出去，他们就说他是分门别类。

　　弟兄姊妹们！这就是今天许多基督教团体的难处。许多所谓的神的子民，（我盼望不得罪他们，我们的灵要对。我们在神面前，要知道这是可伤心的事，不是可喜乐的事。不过，我们在神面前，路要清楚。）许多基督教的团体，自己从身体里分门别类出来了，当有许多弟兄姊妹要回到基督身体里去的时候，他们就说，他们（那些出来的人）是分门别类。殊不知所有在分门别类的团体里的人，自己若不从这一个分门别类的团体里出来，就都是分门别类的人。

　　我们要求神开他们的眼睛，叫他们看见说，基督的身体是合一的，宗派是分门别类。在一九三四年，世界上就已经有一千五百个大的宗派。那么多的派别，都称自己作教会，把基督身体的范围缩小了。你是一个脚，我是一个手，把基督的身体分裂了。今天有弟兄姊妹愿意回到身体的范围里去，有身体的交通，他们就说他是破坏了合一。我告诉你们说，如果有人对你说，你是破坏了合一，你可以回答说，我破坏了分门别类的合一，我没有破坏身体的合一。你说，我破坏了宗派的合一，这是对的。我如果不破坏小的合一，就不能进到大的合一里去。

　　基督徒的合一，只有身体那样大，不能把身体以外的带进来。基督徒的合一，也要有身体那样大。一切所谓的合一，凡是比身体更小的，都不能算作基督徒的合一。你越保守人所谓的合一，你越是一个有派别的人。你越是以为说，我和这些弟兄好得很，你越是一个有宗派的人，你越是一个分门别类人。你需要从这些小的合一里出来，你才能进到那一个大的合一里去。你要进到大的合一里，你必须弃绝小的合一。千万不要以为有合一就算，还要看是什么合一。不是说任何合一都行；只有身体的合一才行。凡比身体的合一小的，都不是基督徒所应该接受的。所有的合一，不能比身体小；比基督的身体小的，都是派别，都是神所不悦纳的。

　　“分门别类”这一个字，或者说“派别”这一个字，在希腊文里是hairesis，这一个字在圣经里曾用过九次。六次在行传里，许多的时候是译作“教派”，像撒都该的“教派”，法利赛的“教派”，“拿撒勒的教派。”三次是在书信里。我们把在书信里的看一下：

　　林前十一18：“第一，我听说你们聚会的时候，彼此分门别类；我也稍微的信这话。”在这里是说，哥林多人在聚会的时候分门别类。所以什么是分门别类？乃是在教会里才能分门别类。哥林多是一个教会，他们都是在哥林多的教会里。有一天，有一个人在那里说，我是属保罗的；又有一个人在那里说，我是属矶法的；还有人说，我是属亚波罗的，我是属基督的。话语声调都不对，属灵的态度也不好。有争执、有猜忌，没有基督的爱。聚会的时候，说属保罗的这一班人聚集在一起，说属亚波罗的那一班人聚集在一起。这就是分门别类。

　　如果有人要控告人分门别类，只有在教会里才能有这样的控告。在教会之外的地方，就不能有这样的控告。人只能在教会里犯分门别类的罪，人不能在教会之外的地方犯分门别类的罪。人只能向合法的政府犯造反的罪，人不能向非法的政府犯造反的罪。人与合法的政府不在一起，是造反；人与非法的政府不在一起，不是造反。所以分门别类，是教会里的事。而分门别类，乃是神所不悦纳的事。

　　加五19、20：“肉体（原文）的事，都是显而易见的；就如…恼怒、结党、纷争、异端（hairesis）。”你看见肉体的事，其中有一样叫作宗派（原文），但是中文圣经译作“异端”。这一个字，与分门别类，或者宗派，在希腊文里是同样的字。你在这里看见说，分门别类是什么？分门别类是肉体的事。保罗不只对加拉太人这样说，不只对哥林多人这样说，也是对你和我说，分门别类不是属灵的，乃是属肉体的。保罗在这里开一张清单，把所有肉体的行为都列出来。他提起奸淫、污秽、邪荡、拜偶像、邪术、仇恨、争竞、忌恨等等，他也提起分门别类。

　　有的人，你如果问他，基督徒可不可以犯奸淫？他定规说不可以。你如果问他，基督徒可不可以拜偶像？他也必定说不可以。你如果问他，基督徒可不可以分门别类？他就说，虽然在外面分开，可是在心里并没有那样的分开。这像许多拜偶像的人说，虽然在外面拜，可是心里并没有拜一样。我告诉你们，这是不能推诿的事，这在神面前是同样被定罪的。

　　我希奇，有人以为自己是神的仆人，反而写出书来说，人可以继续在宗派里。如果有一个神的仆人，今天写一本书说，基督徒是可以拜偶像的，你怎样呢？如果有一个神的仆人，今天写一本书说，基督徒可以犯奸淫，可以邪荡，或者说可以恼怒，可以忌恨，你怎么想？你要觉得说，这一个人定规不是神的仆人。但是，在这里有人说，基督徒可以有宗派，许多人还翻印他的小册子。我告诉你们，人在神面前没有看见主所定罪的！请你们记得，你们不能在肉体的行为里有挑选。宗派与拜偶像，与奸淫，与恼怒，与邪术一样，都是肉体的行为，都是摆在这一个定罪的单子里。所以，我们要在神面前负责，不能被引诱，回到宗派里去。

　　宗派这一个字，在希腊文里是够清楚地。林前十一章译作分门别类，加五21译作异端，其实都是一样的字，懂得英文的人都知道。这一个字为着什么译作异端呢？在希腊文里是hairesis，在英文里，没有把这一个字都译出来，就把这一个字写作heresy。因为他们是国家的教会，译圣经的时候，译到这里就发生了难处。因顾忌的缘故，就把莫名其妙的一个字摆在这里。明知道这是不对的，但是还是这么印。像中国的圣经印“上帝”，也印“神”。明知道印“上帝”是不对的，但是因为各公会都这样用，所以就也这样印。两种都印，两面都应付。又像受洗，应该是受浸，但整个国家都是受洗的，那怎么办？如果印受浸，就要出事情。所有懂得希腊文的，都知道baptizo这一个字，是埋在水里的意思。他们不敢这样译，就把这个字的字尾换一换，在英文里变作baptize，叫你不知道它是讲什么，叫你莫名其妙，因为根本这一个字是外国人的字。照样，如果把宗派两个字印出来说，宗派、分门别类，是肉体的行为，马上出难处。所以就把heresy这一个字，摆在圣经里，叫你莫名其妙。实在说起来，这一个字不是英文。到底是什么意思？所有的英国人都不知道。我认识两个弟兄，在福音书局译圣经，他们把受浸译作“巴底斯”。我告诉你们，全中国恐怕没有一个人知道什么叫作巴底斯。是浸在水里呢？是抹在头上呢？大家都不知道。所以无论是赞成浸在水里的，还是赞成抹在头上的，都皆大欢喜。这表明说，人不够忠心。你随便去找几本希腊文的书，都能够看见hairesis这一个字在英文里面是sect，可是译圣经的人有许多顾忌。他们把这一个字译作heresy，叫大家莫名其妙，以致译到我们中文圣经的时候，就变作异端。在希腊文里是hairesis，在英文里变作heresy。这不过是一个转音。从－加拉太一六一一年起，转到英文里来，－加拉太一直用到今天，用了三百多年。等转到中文来就变作异端。这真是莫名其妙的事。在英文里，有好几个字都是这样的。

　　异端就是宗派，是神认为肉体的事。所以我们不要保守在宗派里的合一。你必须遵守基督徒的合一，不能遵守宗派里的合一。你一遵守宗派的合一，你就破坏了基督徒的合一。

　　彼后二1：“从前在百姓中有假先知起来，将来在你们中间，也必有假师傅，私自引进陷害人的异端（宗派）。”要知道，宗派是陷害人的，是假师傅带进来的。所以我们属神的人，要学习在神面前维持基督徒的合一。比基督徒更小的合一，你来维持是不应该的。

　　人看见了宗派是陷害人的，是神所定罪的之后，就起首看见基督徒合一的需要。许多人就觉得说，我们有了宗派，有了分门别类，是不应该的事。我们应该与神的儿女都有交通，这一个交通应该像身体那么大。

　　这一种的觉悟，我想十几年来，最少在中国是相当普遍的。去年，人还写一封信来说，“虽然我们不赞成反对宗派的道，但是我们总觉得基督徒的合一是应该的。”这是基督教的领袖写的。今天基督教的领袖，也觉得应该注重基督徒的合一，不应该注重宗派的合一。

　　我承认，十几年来，有许多人注重合一。可是产生了一种联合的合一，没有回到身体的合一里去，这一种的合一是人的产品，就是今天所谓联合的工作，或者说不分宗派的工作。这一种的联合是起首不分宗派。我个人觉得说，这明显是半路的凉亭，两边都不到家。

　　我要顶直的说，宗派如果是对的，你就应该维持宗派。宗派如果是错的，你就应该摔掉。今天人怎么作呢？人说宗派是对的，却反对它；人说宗派是错的，又留着它。一面舍不得宗派，一面又要反对宗派，两个都留着，两个都有交通。这不像基督徒的态度。主如果叫祂的儿女要有身体的交通，我们就得把所有别的交通摔掉，只有基督身体的交通。我愿意劝这些人说，你们如果觉得宗派有存留的必要，就请你们尽力量去维持宗派。因为虽然行为错了，那一个存心还是对的。我们基督徒作事情，不应该三心二意。基督徒作事情应该彻底，应该忠心。宗派如果是对的，要彻底维持；宗派如果是不对的；要彻底反对。

　　我们最怕人有半路凉亭。一面承认宗派是错的，一面又舍不得，想改良。一面承认公会是不对的，另一面又组织一个联合会。你看见，他们不知道他们是站在什么地位上。这不像基督徒作的事。基督徒作事不能三心二意。对，就应该有对的办法；不对，就应该有不对的办法。任何的调和折衷都是不对的。作基督徒应当作得彻底。宗派对，就是对；不对，就是不对。不能有一个折衷的办法，不能有一个调和的方法。

　　前面所说的第二种合一，它的范围是比身体更大，把稗子都容纳到里面来。第三种合一是比身体更小，是一个团体，一个宗派。第四种呢？范围是有基督的身体那么大，可是里面是像象棋的棋盘，有许多分开的格子。有身体那么大，可是里面有宗派，你管你的，他管他的。这是联合会，不是联合；这是合一会，不是合一。虽然交通的范围有身体那么大，可是在基督的身体上，还是分作那么多的派别。照着一千九百三十几年的统计，最少已经有一千五百多个格子的分开。

　　如果教会应该有派别，神定规会在圣经里很清楚地提起。但是神在圣经里告诉我们，教会乃是身体。身体只有一个，每一个肢体都是联在身体上。连一部机器也是这样的，一部汽车也是这样的。今天我们看见有许多的宗派在那里联合，所以我要指给你们看，这一种联合的范围是站在什么种的地位上。

　　圣经里说，身体是分作肢体，所以肢体乃是身体的单位。身体有单位，那一个单位就是肢体。今天，组织联合会的人看见基督的身体，而不肯付上代价，来接受身体的交通。他们注重基督的身体，但是他们所说的身体，不是以肢体作单位，乃是以团体作单位。基督徒交通的单位，乃是以基督徒为单位，乃是基督徒合起来成功作身体。但是今天这一种的联合会，乃是以某某会和某某会作单位。换一句话说，假定今天全世界有五千个公会，他们就承认身体有五千个单位。今天这一种的情形，变作了是团体的交通。

　　在圣经里的交通，是以基督徒个人为单位的。我是信徒，你也是信徒，所以我们有交通。他是信徒，你也是信徒，所以有交通。一个一个的交通。今天他们把信徒合起来，成功作某某会，再把许多的会合起来，成功一个身体。在身体的交通里多出一个东西来。

　　圣经乃是将所有神的儿女，联合作一个基督的身体，在地上彰显出祂的身体来。但是今天他们是把意见相同、信仰相同、看法相同，或者所佩服的人联合起来，成功作某某会，然后再把这些会联合起来。这样作，是先按着人的意思分，然后再按着神的意思合。两边都好！肉体的宗派能够存在，基督徒的合一又能达到。你看见这一个叫作联合会。我再着重的说，这样作没有别的，只有一个意思，要替肉体留余地。主给我们看见说，分门别类是肉体的行为。

　　弟兄姊妹，你不必到宗派里去找说，宗派这一个东西是肉体的行为。在你和我的身上都能找出来说，宗派是肉体的行为。如果要到别人身上才能找出宗派是肉体的行为来，我就不知道你在神面前到底如何？人就是喜欢与人分门别类，凭着自己的意思，和别的弟兄姊妹合不起来。今天许多人一面又要分宗派，一面又要联在一起。这是完全矛盾的！他们以为宗派是可以保全的，所以留下宗派。但是留下宗派，他们的良心又不平安，所以又有联合会。这是先把身体分开了，然后又把它联合。

　　你把身体分作宗派，再把宗派拼起来的时候，那就不再是身体了！分开了，再联合起来的时候，是联合会，不是身体。你不要以为把人切了几段，再拼起来的时候，仍然是一个人。没有这件事。生命失掉了！把基督的身体切作几百个宗派，又把几百个宗派再拼起来，那是愚昧的事情！那不是身体，那不过是联合会的联合就是了。所以，我盼望你们在神面前看见，我们不应该把基督的身体分作许多的宗派。我们只知道一件事，合起来是身体，分开来是肢体，除了肢体和身体之外，没有第二个居间的组织。你如果要把那么多的肢体，分成功作许多的团体；然后把许多的团体合起来，成功作一个身体；没有这件事！今天这一种联合会，并不是基督的身体，乃是人的组织，乃是不平安地良心的产品。

　　到底这一个合一该怎样维持？假定说，今天在福州的教会里，有不信的人在里面，那不是教会。我们称它作派别，你得离开。有的完全是信的人，但是有派别，你也得离开。另外又有人把宗派都联合起来，成功作联合会。你知道这也是肉体的行为，你也必须离开。

　　如果今天在福州要有一个教会，就必须有像基督身体那样大的范围。人要不要，这是人的事。人走不走这一条路，这是人的事。但是要走的人，总得忠心，总得站在一个地位上，就是没有宗派。在里面没有不信的人，也不以联合会代替身体，这是基本的原则。我们要站在基督的身体上，基督的身体是我们教会的范围。这是我们今天的路。这也是神的儿女在各地唯一的路。

　　你们要看见，你们应该站在什么地位上。你们不能有宗派，你们不能分门别类，你们不能与不信的人混在一起，你们不能以联合会来代替基督的身体。联合会的地位，乃是给你们看见说，有亮光，没有力量顺服。联合会乃是说，虽然知道神的旨意，却不会遵守。联合会乃是看见了神的启示，而不想遵守。联合会乃是代表半路凉亭。

　　神把我们这些人摆在另外一个地位上；这一个另外的地位，是许多神的儿女应该聚集在一起的。可是呢，他们不来。我们不是说，我们自己就能说自己是谁；乃是说我们这些人是站在基督身体的地位上。

　　我们承认说，在宗派里，在国家的教会里，在联合会里，还是有我们的弟兄姊妹。他们如果是忠心的话，他们就得回家，和我们一同站在身体的地位上。今天我们向他们的门总是敞开的，但我们自己不能不站在我们的地位上。今天是什么种的情形呢？就像在一个家庭里，有两个小弟弟，跑到外面去，给拐子拐去了。你不能说，因着小弟弟拐去了，这一个家就散了。在家里还有父亲、母亲、哥哥、姊姊们，这一个家不能散。但是我告诉你们，因着小弟弟的被拐去，整个的家就不安了。

　　被拐子拐去的人暂时在外面，在家里作哥哥的人，心要大，不能因为他们给拐子拐去，就把他们关在外面。应该学习，门向着他们是开的，心向着他们是开的。任何时候他们要回家，总得让他们回家。感谢神，现在是暂时的回家，将来要永远的回家。虽然流荡的生活已经好久了，但是，我们总得承认说，这是一个家。我们不能因为他们出去，就把门关掉。

　　有的人告诉我们说，因为今天有好多人流荡在公会里的缘故，所以神的教会关门了、解散了。我告诉你们说，神的儿女在地上，不能解散、不能关门。今天我们要尽力量维持那一个见证。我的父在那里，我的主在那里，圣灵在那里，就够了！有三个弟兄，有五个弟兄，就够了，只要有两三个弟兄就够。何况有的地方，还不只这个数目！

　　千万不要骄傲说，我们有了一个家，就让有的弟兄流落在外面。如果我们还不觉得说，我们的家里丢了人，就这一个家有了毛病。如果说，还有一个弟兄，还有一个姊妹流荡在公会里，这是痛心的事，这是伤心的事，应该有两个态度：一面要保全，要维持那一个地位，另一面也不要骄傲。你总要站在那一个地位上，总要继续下去。可是当我们维持那地位的时候，心里不要骄傲说，我们是家了，就满意了。应当记念，在这个家里面，有许多人流荡在外面。我们要谦卑，要学习祈求。盼望他们都能回来，门向着他们总是开的。长久回来也好，暂时回来也好；家的地位，要维持。千万不要弄错到一个地步，以为说今天没有教会了。没有这件事！

　　末了，我愿意弟兄姊妹们记得一件事，就是身体的合一，不只是基督徒的合一，并且是与神的合一，与神的同在。

　　在旧约里，你看见每一次有神的同在时，你都能看见神的审判。神的同在，就是审判的同在。因为神是圣洁的，祂若不同在，审判的问题就不发生；祂一同在，审判的问题就发生。我们要保守基督徒的合一，就得保守与神同在。神的同在，乃是审判，乃是律法。一有什么不对，神就审判。神不同在，就马虎过去。神一同在，就不容让一点罪恶。如果教会里有罪恶，如果教会包容罪恶，那总不能够保守合一。

　　我愿意弟兄姊妹看见，合一的根据是什么。这是非常浅的，合一的根据乃是在离弃罪恶。请你们记得，今天神的儿女所以分开，都是因为有许多罪的问题。总有罪恶的问题在里面。有罪有恶在里面，所以在那里有分开。许多神的儿女有一个基本的误会，以为说，忍耐，乃是合一的根据；包容，乃是合一的根据。请你们记得，没有这件事，圣经从来没有把忍耐或者包容，当作合一的根据。圣经从来是把离弃罪恶当作合一的根据。

　　今天如果有人要与神有交通，就必须在光中。我们如果在光中，我们彼此就有交通。所以或者说，交通是合一的根据。交通的根据是在乎对付罪恶，除去罪恶。我们都是在神的光中，我们彼此就有交通。不然的话，我们就没有法子有交通。

　　林后六章给我们看见，乃是我们从他们中间出来，神就作我们的父，我们就作神的儿女。神与我们交通，乃是根据于我们从他们中间出来。你千万不要得着了人情，而失去了与神的交通。这是许多人的失败！

　　谁能够在神面前作贵重的器皿？乃是那自洁，脱离了卑贱的事的人。人如果脱离卑贱的事，他就能作贵重的器皿。凡称呼主名的人，就必须脱离不义；脱离不义的人，才能称呼主名。人如果自洁，就能作贵重的器皿。人如果作贵重的器皿，这一个人才能同那清心祷告主的人，一同追求公义、信心、仁爱、和平（提后二21~22）。只有拔起刀来，下定决心，站在神的一边，而杀死自己弟兄的人，才能作利未人。

　　所以合一的范围，需要代价才能维持。不要以为说，爱心大一点，宽容多一点，就能合一。没有那么一回事。合一的根据是除去罪恶。凡得罪基督徒的合一的，都必须除去。今天基督徒不能合一，不是人的爱心不够，乃是除去罪恶不够。今天有许多人，的确有人的忍耐、人的感情在那里，但是没有用的。

　　今天有的人眼睛被神开起来，看见身体，看见教会的范围，看见基督徒的合一，他们一点不被人的感情、人的忍耐圈住，他们自然而然往前去跟从主。当你不能往前去的时候，你要怪你的眼睛不够亮，心不够专一，不要怪那些出来的人。要知道说，有人肯脱离罪恶，有人肯脱离不义，有人肯脱离卑贱的事，有人舍得弟兄的情感，他们乐意站在身体的地位上，他们才能看见。今天不是他们用人的感情包围你，不是他们讲合一给你听。今天你也得付上代价，你也得脱离不义，你也得看见什么是基督的身体，你也得肯牺牲人的情感、人的爱，这样你就自然而然的与他们合一了。这一个合一的根据，乃是在乎离弃不义。这一个合一的根据，不是在乎包容不义、宽容不义。

　　今天人对于基督的身体，有许多的不义，有许多的得罪，有许多的干犯。我告诉你们说，如果有人是忠心的，是肯顺服的，你就能够和他们在一起。你如果要维持另外一种的合一，你就也得沾染那些罪，也得有那些不义，你自然而然就与他们是合一的。

　　有许多人，总是认为说，出去的人包容不够，出去的人爱心不足，出去的人忍耐不够。不。不是出去的人忍耐不够，乃是里面的人不够顺服。不是出去的人爱心不足，乃是里面的人在神面前亮光不够。不是出去的人心太硬，乃是里面的人在神面前不够坚决。

　　如果所有的弟兄姊妹，都起来审判罪，基督徒的交通是合一的。如果神的儿女都起来审判罪，基督徒的合一就在这里。如果神的子民都顺服神，你就看见什么叫作身体的合一，自然而然，肉体、宗派、分门别类都去掉，神的儿女就合一了。

　　合一的根据，不是在乎容让罪。合一的根据，是在乎审判罪。在审判的人和不审判的人之间，没有合一的可能。你如果要求与神的众儿女合一，你就得与神的众儿女一同审判罪。如果他们审判，你不审判，那里能合一？不是那些出去的人错，是那些在里面的人错。审判罪的人是对的，审判罪的人与全世界审判罪的人是合而为一的。不审判罪的人，我们要求神怜悯他，叫他也站起来审判罪。要叫他们看见，只有在一切组织的外面，办法的外面，团体的外面，宗派的外面，才能合一，才能看见。唯有基督的身体，是神儿女合一的范围。

　In this chapter we will cover the subject of oneness among Christians. We have seen that the Body of Christ is something that can be seen on earth. Paul told the Corinthians, “For even as the body is one and has many members, yet all the members of the body, being many, are one body, so also is the Christ” (1 Cor. 12:12). Paul did not say, “So also are Christ and His church.” Neither did he say, “So also are Christ and His people.” Paul said, “So also is the Christ.” In other words, the Head is Christ, the Body is Christ, and all the members are Christ. This is why he said that even as the body is one and has many members, yet all the members of the body, being many, are one body, so also is the Christ. This word shows us clearly that the Head, the Body, and all the members are Christ.

　At the time Paul saw the light on his way to Damascus, the Lord said to him, “Saul, Saul, why are you persecuting Me?” Saul asked, “Who are You?” The Lord answered, “I am Jesus, whom you persecute” (Acts 9:4-5). The “I” was in heaven. How could Paul, who had letters from the high priest on earth, be persecuting Jesus of Nazareth, who was sitting at the right hand of the Father in heaven? Here we see the oneness of the Body of Christ. The Head, the Body, and all the members are Christ. When Saul persecuted the church on earth, the Lord did not ask, “Why are you persecuting My church?” or “Why are you persecuting My people?” Instead the Lord asked, “Why are you persecuting Me?” By persecuting the church, Paul was persecuting Him. This means that Christ and the church are one.

　Because this Christ can be persecuted, it is clear that this Christ is on earth. Therefore, the Body of Christ is something which appears on earth. This Body, which 1 Corinthians 12:12 refers to in the phrase so also is the Christ, is on earth. The Body is one and has many members, yet all the members of the Body, being many, are one Body. This Body is on earth, because it can be persecuted. Saul was persecuting the Body on earth, but the Lord said that he was persecuting Him. This means that this Body is on earth.

　This has a crucial bearing on many things. If the Body of Christ is one and Christ has only one Body, the oneness of the Body cannot be something expressed only in heaven or in the future. It has to be something expressed on earth. The Body is one on earth. First Corinthians 12 shows us the Body of Christ. It says, “Whether one member suffers, all the members suffer with it; or one member is glorified, all the members rejoice with it” (v. 26). This shows us clearly that the Body of Christ is something on earth. If the Body were in heaven, it would be reasonable to say that it rejoices, but it would be unreasonable to say that it suffers. It is impossible to say that a member suffers in heaven. If one member suffers, all the members suffer with it. This is clearly something that occurs on earth. Only by being on earth can there be the possibility of a member suffering, and only on earth can there be the possibility of the whole Body suffering and being persecuted. Therefore, the oneness of the Body of Christ is not something in heaven in the future but something on earth today.

　The Lord Jesus’ prayer in John 17:21 is for the church to be one on earth. He said, “That they all may be one; even as You, Father, are in Me and I in You, that they also may be in Us; that the world may believe that You have sent Me.” If we put this phrase even as You, Father, are in Me and I in You, that they also may be in Us within parentheses, it is clear that the Lord is praying for the church to be one so that the world may believe. If the world may believe because of this oneness, then clearly this oneness has to be before the world. The Lord prayed that the world may believe. This shows us that oneness is something to be manifested in the world today.

　First, we must be clear that Christian oneness is something which is manifested on earth and which is in the world today. Christian oneness is not something manifested in heaven in the future. Of course, Christians will be one in heaven in the future. But Christian oneness is expressed and practiced on earth today rather than only in heaven in the future. Everyone must be clear concerning this matter. Some may tell others, “Do not worry whether or not the church is one today, and do not be concerned whether Christians are one. When we reach heaven, we will all be one.” These ones are talking about something that will happen when the Lord appears. But what the Lord is after today is a oneness on earth. This responsibility lies with us. We should not wait until we get to heaven to be one. The oneness of Christians should be expressed on earth today. This is the first thing we must be clear about.

　Many people have a certain concept about oneness. They think that as long as a man is a Christian in name, they can be one with him, whether or not he belongs to God, has life, and is a member of the Body. But the oneness which the Bible speaks of is a oneness of the Body. The oneness which many people suggest today has gone beyond the boundary of the Body; it includes corpses and things which are foreign to the Body. God’s Word does not approve this kind of oneness.

　Let me say emphatically that only the oneness of the Body can constitute the oneness of the church. The oneness of the church has the Body as its boundary; it cannot extend beyond the Body. Oneness does not mean that we have to be one with whoever bears the resemblance of Christianity or the name of a Christian. God’s Word does not sanction this or say anything about it.

　Many people like to quote Matthew 13. They say that the Lord likens His departure from the world to a man sleeping in the second parable. His enemy came and sowed tares in the midst of the wheat and went away. When the blade sprouted and produced fruit, the tares also appeared. The slaves of the master of the house then came and said to the master, “Do you want us then to go and collect them?” (v. 28). The master replied, “Let both grow together until the harvest, and at the time of the harvest I will say to the reapers, Collect first the tares and bind them into bundles to burn them up, but the wheat gather into my barn” (v. 30). Many people have taken oneness to mean a oneness of wheat and tares. They think that oneness is not merely a oneness of the wheat but of the tares as well. But note that the Lord is not speaking about oneness here. He never said that believers and unbelievers should be mixed together. He said that believers should not kill unbelievers. The Roman Catholic Church has done just that; they are ready to uproot all tares, that is, all those whom they consider to be heretics. We know that they are wrong not only in principle but also in practice. They have uprooted not only the tares but also the wheat. They are wrong both in principle and in practice because they consider Protestants to be heretics.

　The Lord did not tell us to uproot the tares from this world. He said that there should be a proper separation in the church. When the Word speaks of letting both grow together until the harvest, it does not mean to let both grow together in the church. It means to let both grow together in the field—the world. (In the interpretation of the first parable, the field is the world.) In other words, it is not necessary to remove all nominal Christians from the world. There is no need to kill them as the Roman Catholic Church has tried to do. We should leave them alone in this world. But this does not mean that oneness among Christians should include tares.

　Within so-called Christian organizations, sects, and denominations, there are many unbelievers. They tolerate unbelievers, that is, they allow the tares to remain in the church. The Lord did not speak of allowing tares to remain in the church. He only said to allow them to remain in the world. The Lord charges us to keep our Christian oneness in the church, not in the world.

　Today there are many people who, like the Roman Catholic Church, will not tolerate the tares in the world. They try to uproot all the tares from the earth. This is one extreme. Another extreme is to include unbelievers in the church. This is what some groups practice. In the state churches, as long as one is a citizen of that country or born of that country, he can be baptized and be a member of the church. Whoever is born in that country can be a Christian in that country. These churches have opened their doors to unbelievers. This is wrong.

　When John Wesley drafted the constitution of the Methodist Church, he wrote, “Whoever wishes to escape the coming wrath can be a member of the Methodist Church.” Please bear in mind that this is too broad. We admit that we are behind John Wesley in many things; he was a great vessel used by the Lord. There are many things which we have not yet learned; we are behind him in many things. But there is one thing we can tell him: “Brother, do you not think that this statement includes too many people?” In reality the church cannot include all those who wish to escape the coming wrath. Even Buddhists can be counted among those who wish to escape the coming wrath.

　I would like all of us to consider what the church is. The church is a group of people who possess the life of Christ. What is the church? The church is the Body of Christ. Therefore, Christian oneness can only be applied to God’s children. It cannot include those who are nominal. They are of the world and are not yet regenerated. They are still sinners in the eyes of God and cannot be included in the church. Therefore, they cannot be part of our oneness.

　A servant of the Lord serving in a denomination once said to me, “We receive all saved ones!” I said, “Of course you do! Any church should be expected to receive a saved one. But may I ask whether you reject unsaved ones?” He told me, “You are smart. You can tell who is saved and who is not, but I cannot tell.” I mutely agreed but said again, “I am not asking if you know whether a person is saved; I am asking if you would receive someone whom you know is not saved? We are not arguing about facts but about principle. My question is whether you would receive a person whom you know is not saved.” He said, “Even if we know that he is not saved, I am afraid that we would still receive him.” If a church receives an unsaved person as a matter of principle, it is not the church. We are not talking about facts. For instance, we are not concerned with whether or not Simon in Acts 8 was saved. There are many people who seem to be saved when you talk with them, but who in fact are not saved. In this case there is no violation of principle. But there are some who receive everyone no matter whether or not he is saved. This involves a matter of principle.

　Today we are not quibbling about the procedure of receiving. We are talking about the principle behind our receiving. We may decide to say that all descendants of Hwang-ti are Chinese; this is a matter of principle. If someone makes a mistake by including someone who is Japanese, that is an error in procedure. But if you also decide that a Japanese person should be counted as being Chinese, you are broadening the principle. Throughout the ages there have always been mistakes. We ourselves often make mistakes. We ask God for much mercy, for we have nothing to boast of in ourselves. But we know the Lord’s preordained principle that the church cannot open its door to receive unbelievers.

　Therefore, brothers, any group which openly practices the principle of receiving both the saved and the unsaved is not the church; it is the world. If wheat and tares are both present, what we have is not the church of God. In the church everyone should be called ones. If some are called while others are not, what we have is not the church.

　If a group opens its door widely to both believers and unbelievers, then this is not a Christian group. Their oneness is not Christian oneness. One day the Lord may open one’s eyes to see the need to leave this group. If this happens, please bear in mind that he is not forsaking genuine Christian oneness by leaving the group, because there is no Christian oneness with his group; there is only confusion and mixture. When one leaves this kind of group, he does not leave Christian oneness. If there is a group which receives and mixes both believers and unbelievers, both saved and unsaved, God commands us to come out of it!

　Second Corinthians 6:14-16 says, “Do not become dissimilarly yoked with unbelievers. For what partnership do righteousness and lawlessness have? Or what fellowship does light have with darkness? And what concord does Christ have with Belial? Or what part does a believer have with an unbeliever? And what agreement does the temple of God have with idols? For we are the temple of the living God.” You need to know who you are. You are the temple of the living God. Therefore, you cannot have anything to do with idols.

　Verse 16 continues, “Even as God said, ‘I will dwell among them and walk among them; and I will be their God, and they will be My people.’” You are the temple of the living God. God wants to dwell with you and walk in your midst. God is your God and you are His people.

　What is the result of this? God’s commandment is, “Therefore ‘come out from their midst and be separated, says the Lord, and do not touch what is unclean; and I will welcome you’” (v. 17). Here we see that we must come out of any Christian group which receives both believers and unbelievers. If there is a mixture of believers and unbelievers in a group, even though it may have the name of the church of Christ, we must still come out of it.

　In principle it is right to stop unbelievers from coming into our midst. Once a brother asked me, “Have you ever received any person by mistake?” My feeling at that time was that we had not received any wrong person. I answered, “Perhaps we have, but the number is quite small.” He said, “How then are you different from us?” I said, “If any unbeliever has come into our midst, he came in by climbing over the wall at night. But if there is an unbeliever in your midst, you let him in through an open door at twelve o’clock noon.” We must never be proud. We can often be wrong. We can baptize the wrong person and receive the wrong person. However, they will have sneaked in by themselves. We are not wrong in our principle. In so-called Christianity today, as long as a person bears the name of a Christian, he can walk in openly at high noon. It does not mean that we never make any mistakes in procedure. We must be very careful before God not to make any mistakes, but being wrong intentionally or being wrong in principle is another matter. In such a case, we are no longer the church.

　If a group knows that a certain person is an unbeliever yet capriciously admits him, this group surely is not the church. It is not necessary for God’s children to maintain oneness with this group. Since this oneness is not Christian oneness, we need not keep it. We are required only to keep the oneness of the wheat; we do not have to keep the oneness between wheat and tares. Today there are many groups on earth which call themselves the church but include both believers and unbelievers. They want to maintain an outward façade of oneness. Please bear in mind that we are not required to keep this kind of oneness. This kind of oneness instead will overturn genuine oneness. The oneness they want to keep is a oneness we want to escape from. Once we get into that kind of oneness, we spoil the genuine oneness.

　There is another very important matter in the boundary of Christian oneness. It is true that Christian oneness includes all of God’s children; it is as large as the Body of Christ. Christian fellowship is as broad as the Body of Christ, and the church of Christ is as large as the Body of Christ. This is clearly revealed in the Word of God. As pointed out in the previous section, there is a danger of enlarging the Body of Christ to include false ones. However, another problem arises when God’s children maintain a oneness which is smaller than Christian oneness.

　I would like you to take note of something: God’s intention is not just for His children to be one but for them to be one in the Holy Spirit. This is what Christian oneness means. God did not say that we could have any kind or style of oneness. He said that we have to be one in the Spirit. This is why we call this Christian oneness. This oneness is oneness in Christ. In order to keep Christian oneness, we must be kept in Christ, in the Body, and in the oneness of the Spirit. This oneness has a boundary; it is as large as the Body. Please bear in mind that the boundary of Christian oneness is the Body of Christ.

　Many people wrongly assume that all God wants is for us to be one. However, if the boundary of their oneness is not the Body of Christ, then this oneness should be condemned. If we maintain any oneness that has a boundary smaller than that of the Body of Christ, we are involved in what the Bible calls a division. God wants us to maintain the oneness in the Spirit. In this oneness the boundary is as large as the Body of Christ. The Body of Christ is the boundary of that oneness.

　Suppose a group of believers feels that everyone should be baptized by immersion. This is a biblical truth; nothing is wrong with it. But suppose these believers establish a principle of excluding anyone who is not immersed in water, even if such a one is a child of God. If they do this, they are taking a doctrine as the base of their oneness. This is not oneness in the Spirit. Such a group has a boundary that is smaller than the Body.

　Suppose a brother decides to join this kind of group. He has good fellowship with them and receives much spiritual help from them. But one day God opens his eyes to see that though these are genuine children of God, the group as a whole is not the church: It only accepts and meets with those baptized by immersion, and anyone who is not baptized by immersion is not accepted, even though he may be a child of God. When this brother realizes that they have rejected other children of God, he should leave them. He leaves because the Lord has enlightened him.

　Suppose after a while, another brother comes and pleads with him, saying, “We are all Christians, and we are all children of God. We are brothers. God says in the Bible that brothers should love one another. You should not leave us. If you leave, you offend the Christian oneness. If you leave, you are being divisive, and you become a sect and a denomination.” After the brother hears this, he may go to his Bible and study it and come to the conclusion that God’s children should be one and that he should not have left the group. Do you see the error here? The error here is very obvious.

　If anyone thinks that he should not be divisive, he should first bear in mind what it means to be divisive. Being divisive means being divided from the Body. The division in 1 Corinthians 12 refers to a division from the Body (v. 25), not a separation from a group which is not according to the Body. The Christian oneness which God refers to is a oneness that is as large as the Body. This is the oneness that we should keep and should not come out of. If anyone who is concerned about keeping the oneness is in a group that is smaller and narrower than the Body of Christ, he should realize that this oneness is not Christian oneness or the oneness of the Spirit, even though the group may speak of oneness. It is not Christian oneness because this kind of oneness is not as large as the Body. If he leaves any realm, group, or organization that is not as large as the Body, he is not offending Christian oneness; neither is he breaking it.

　We cannot uphold any boundary or group that comes short of the Body of Christ. We must come out of that “oneness.” A child of God who keeps a oneness smaller than the Body of Christ is actually breaking Christian oneness.

　There was striving in the church in Corinth. Some were saying, “I am of Paul, and I of Apollos, and I of Cephas, and I of Christ” (1 Cor. 1:12). Paul was absolutely against this contention. He said, “Was Paul crucified for you? Or were you baptized into the name of Paul?” (v. 13). He told the Corinthians that they were factious and that this was a work of the flesh (3:3-4). By speaking in this way, the Corinthians were being divisive.

　Suppose one of these Corinthians was called Mark, another Stephen, and a third Philemon. Suppose all of them were for Paul. Suppose one day one of these brothers, whether Stephen or Philemon, stood up and said, “We have been meeting together and having good fellowship. We feel that God’s servant Paul is particularly used by God and that we should pay more attention to his teachings. We have had good fellowship and have received much help from his speaking and his Epistles. All of us are in the Lord and our fellowship is intimate. But recently I have felt that this is wrong. Today in Corinth there are hundreds of believers, but there are not that many of us. We should go to them and fellowship with them in a proper way.”

　Suppose the other brothers stood up and said, “You have sinned! When the Lord Jesus was on earth, He prayed and asked the Father to make us one. The Lord Jesus wants us to be one, but you are trying to leave us for another way. You are not being one with us. You are not glorifying the Lord! If you do not want to be one with us, the world will not believe in the Lord through our oneness. You have sinned, and you must depart from our midst because you are being divisive.”

　Brothers, do you see this? This is what many people say to our brothers. They themselves are being divisive when they say, “I am of Paul, and I of Apollos, and I of Cephas, and I of Christ.” They have already created many divisions. But as soon as someone wants to leave, they say, “You should keep the Christian oneness.” But their oneness is not as large as the Body of Christ. Their oneness is only as large as Paul. It is divisive to keep a oneness that is smaller than the Body of Christ. Even to say that I am of Paul is to be divisive. Please bear in mind that they have already been separated from the Body. They do not see their own divisiveness, but if someone goes out from among them, they say that he is being divisive.

　Brothers and sisters, this is the problem of many Christian groups today. Many so-called people of God, many so-called Christian groups, have already separated themselves from the Body. (I hope I will not offend these ones by saying this. Our spirit must be right. Before God we must know that this is something sad, not joyful. But we must be clear of our position before God.) When some brothers or sisters want to return to the Body of Christ, these groups say that those who want to come out of them are being divisive. They do not realize that all those who are in the divisive groups and who refuse to depart from them are being divisive themselves.

　We ask God to open their eyes to see that the Body of Christ is one and that the sects are divided. In 1934 there were one thousand five hundred major denominations in the world. There are so many groups who call themselves the church. They have reduced the boundary of the Body of Christ. One is a leg, and the other is a hand. They have divided the Body of Christ. Today some brothers and sisters desire to return to the boundary of the Body and have fellowship in the Body. Others rise up immediately and say that they are destroying the oneness. If someone tells you that you have broken the oneness, you should answer by saying that you have broken the oneness of the divisions but you have not broken the oneness of the Body. It is right to say that we have broken the oneness of the divisions. You cannot join the larger oneness unless you first destroy the smaller oneness.

　The Christian oneness is as narrow as the Body. Anything foreign to the Body must not be brought in. Christian oneness is also as large as the Body. Any so-called oneness that is smaller than the Body cannot be considered Christian oneness. The more you maintain this so-called oneness, the more you are in division. The more intimacy you have built up with your brothers, the more you are sectarian and divisive. You need to come out of the smaller oneness into the larger oneness. If you want to be part of the larger oneness, you must forsake the smaller oneness. Do not think that oneness is good enough by itself; you must ask what kind of oneness it is. Do not say that any oneness is good enough. The only oneness that is good enough is the oneness of the Body. Whatever oneness is smaller than the oneness of the Body should not be endorsed by Christians. No oneness should be smaller than the Body. Anything that is smaller than the Body of Christ is not acceptable to God.

　The word division or sect is hairesis in Greek. It is used nine times in the Bible. It is used six times in Acts, and it is translated “sect,” such as the sect of the Sadducees, the sect of the Pharisees, and the Nazarene sect. It is used three times in the Epistles. Let us consider the passages in the Epistles where this word is used.

　First Corinthians 11:18 says, “First of all, when you come together in the church, I hear that divisions exist among you; and some part of it I believe.” Here it says that the Corinthians were divided among themselves in their meeting. What does it mean to be divided? Division can only be possible in the church. Corinth was a church, and these believers were in the church in Corinth. One day someone said, “I am of Paul.” Another person said, “I am of Cephas.” A third one said, “I am of Apollos,” and a fourth one said, “I am of Christ.” The words were wrong, the tone was wrong, and the attitude in spirit was wrong. There were strife and jealousy, and the love of Christ was clearly missing. Whenever they met, those who said that they were of Paul met in one place and those who said that they were of Apollos met in another place. This was division.

　Anyone who wants to accuse another person of being divisive can only raise such an accusation in the church. This accusation is not possible outside the church. A man can only commit the sin of division in the church; he cannot commit such a sin outside the church. A man can revolt only against a legitimate government; he cannot revolt against a government which is itself not legitimate. It is rebellion to separate oneself from a legitimate government, but it is not rebellion to separate oneself from a government that is not legitimate. Therefore, division is something that can only happen in the church. Such division is not well pleasing to God.

　Galatians 5:19-20 says, “The works of the flesh are manifest, which are such things as...outbursts of anger, factions, divisions, sects [hairesis ].” One item of the works of the flesh is sects. The Chinese Bible translates it “heresy.” In Greek this word is the same word as “division” or “sect.” Here we see what division is. Division is a work of the flesh. Paul was telling not only the Galatians and the Corinthians, but also you and me, that division is not a spiritual thing but a work of the flesh. Paul gave an itemized description of all the works of the flesh. He spoke of fornication, uncleanness, lasciviousness, idolatry, sorcery, enmities, strife, jealousy, etc., and he also spoke of division.

　When you ask certain ones, “May a Christian commit fornication?” They will answer with a definitive no. If you ask them, “May a Christian worship idols?” They will give you a definitive no as well. But if you ask them, “May Christians be divided?” They may say, “Though they are divided outwardly, they are not divided in their heart.” This is like idol worshippers saying, “We are only worshipping idols outwardly. We are not worshipping them in our hearts.” There is no excuse for this. Both idolatry and division are condemned in the eyes of God.

　It is strange for some who consider themselves servants of God to write books encouraging others to remain in the sects. If a servant of God wrote a book encouraging Christians to worship idols, what would be your response? If a servant of God wrote a book encouraging Christians to commit fornication, to be lascivious, to lose their temper, and to be jealous, what would you think of this? You would feel that this person is surely not a servant of God. But there are people who say that Christians can remain in sects, and many people print their books. The only thing I can say is that men today are blind to what is abominable in the eyes of the Lord! Please bear in mind that we cannot have our own choice according to the flesh. Sectarianism, like idolatry, fornication, anger, and sorcery, is a work of the flesh; these are all on the same condemned list. We must act in a responsible way before God and not be tempted to go back to sectarianism.

　The meaning of the word sect is very clear in Greek. It is translated as “divisions” in 1 Corinthians 11:18 and as “sects” in Galatians 5:20. Actually, they are the same word. Why was this word translated as “heresy” in the King James Version? In Greek the word is hairesis. The translators of the Bible probably chose not to translate the meaning of the word but instead used the word heresy. The King James Version was produced by the Anglican Church, and it had trouble with this verse because it was a state church. This reservation resulted in the use of an ambiguous word. The translators probably knew that this was not the right word, but they used it nevertheless. This same practice can be seen in the Chinese Bibles that use both Shangdi and Shen for the word God. Publishers know quite well that Shangdi is wrong. But because many denominations are familiar with this term, they continue to use it. They publish versions that use both words to cater to the needs of both sides. Another example can be found in the translation of the word baptism. This word should be translated “immersed,” but since sprinkling was a prevalent practice, the publishers were not definite in its translation. If immersed had been used, it would have aroused controversy. Those who know Greek know that the word baptism means “to immerse something into water.” Yet the translators dared not translate it this way. Instead, they invented a new English word, baptism, which does not mean anything in itself; it keeps a person in the dark as to its true meaning. It is a transliteration of a foreign word. The same principle applies to the translation of the word hairesis. Translating it as “sect” or “division” and calling sectarianism or division a work of the flesh would have aroused controversy. This was the reason the word heresy was used instead. It diverted the reader from understanding its true meaning. Actually, the word heresy is not an English word. No English-speaking person knows what it really means. I know of two brothers who worked at the Gospel Bookstore who were involved with the translation of the Bible. They simply made a transliteration of the word baptizo and put the characters ba-di-zo in its place. I am afraid that not a single soul in China knows what ba-di-zo means, whether it means immersion or sprinkling. No one knows what the word ba-di-zo means, and so both the immersion group and the sprinkling group are happy. This only goes to show man’s unfaithfulness. A casual reading of a few other translations will tell you that the word hairesis is actually sect in English. But because of reservations, the word heresy was used instead, and everyone has been kept in the dark as to the true meaning of the word. The Greek word hairesis was anglicized to become heresy in 1611, and the word heresy has been with us for the last three hundred years. By the time the Chinese translated this word, it became i-duan— heresy, a rather ambiguous word. I can give you other examples of such transliteration of English words.

　Heresy is a sect and is considered by God to be a work of the flesh. Therefore, we cannot keep the oneness of the sects. We must keep Christian oneness but not the oneness of the sects. We break our Christian oneness when we maintain the oneness of the sects.

　Second Peter 2:1 says, “But there arose also false prophets among the people, as also among you there will be false teachers, who will secretly bring in destructive heresies [sects], even denying the Master who bought them, bringing upon themselves swift destruction.” Sects bring in destruction. They are brought in by the false teachers. We who are of God must learn to uphold Christian oneness before God. We should not maintain any oneness that is smaller than Christian oneness.

　After a man realizes that sects lead to destruction and that they are condemned by God, he begins to see the need for oneness among Christians. Many people feel that sectarianism and division are wrong, that they should fellowship with all of God’s children, and that this fellowship should be as broad as the Body.

　I think this awareness has become quite common in China during the past ten years. Last year someone wrote to me, saying, “Although we cannot agree with your teachings against sectarianism, we feel that it is true and right for Christians to be one.” This was written by a leader in Christianity. Today many leaders in Christianity feel that they should pay attention to Christian oneness rather than oneness of the sects.

　I realize that many people have been emphasizing oneness during the past years. But what they have produced is a kind of ecumenical movement. This is not a return to the oneness of the Body. This oneness is man made. It is nothing more than an ecumenical or interdenominational work. This ecumenism accomplishes little more than to de-emphasize denominational distinctions. Personally, I feel that this kind of oneness is just a halfway house; neither side will make it all the way home.

　Let me say a frank word: If sectarianism is right, we should uphold it. If it is wrong, we should destroy it. What do men do today? They say that there is nothing wrong with the sects, yet they oppose them. Or they agree that sectarianism is wrong, yet they try to keep it. On the one hand, they are reluctant to give up sectarianism. On the other hand, they oppose it. They want to keep both sides happy, and they want to maintain fellowship with both groups. This is not a Christian attitude. If the Lord’s desire is for His children to have the fellowship of the Body, we should cast aside all other fellowship and only have the fellowship of the Body. I say to them: If you feel that sects are necessary, then you should do your best to uphold them. You may be wrong in conduct, but at least your intention will be right. Christians must not vacillate in their stand. A Christian must be absolute and faithful in whatever he does. If sectarianism is right, we should maintain it at any cost. If it is wrong, we should oppose it at any cost.

　The worst thing to have is a halfway house. On the one hand, they admit that sectarianism is wrong. On the other hand, they are reluctant to give it up, and they try hard to improve it. They admit that denominationalism is wrong, but they try to organize ecumenical affiliations. They are not clear what position they are taking. This is not the Christian way of doing things. A Christian must not change his mind all the time. If something is right, there should be a proper way to handle it. If something is wrong, there should be a proper way to handle it as well. Any compromise or reconciliation is wrong. A Christian should be one who does things in an absolute way. If sectarianism is right, it should be justified. If it is wrong, it should be condemned. There cannot be any compromise or reconciliation.

　We have already referred to different types of oneness. One type has a boundary greater than that of the Body; it receives even the tares. Another type has a boundary that is smaller than the Body; it is an organization, a sect. Still another type has a boundary that is as large as the Body of Christ, but within this boundary there are segregated squares. It is like a checkerboard. The boundary is as large as the Body of Christ, yet there are sects in it. Each minds his own business within his sphere. This is organized unity, not unity itself; it is an affiliation of oneness, not oneness itself. Although the boundary of this kind of fellowship is as large as the Body, there are still many sects within this fellowship. According to statistics in the 1930s, there were at least fifteen hundred of these little squares.

　If the church should be divided into sects, God would surely have spoken of it clearly in the Bible. But God tells us in the Bible that the church is the Body. There is only one Body, and every member is joined to this Body. This is the only possible way to go. Even a machine or a car cannot be divided. If it is divided, it cannot function. Today many sects are striving to unite themselves. I feel compelled to point out the ground upon which such ecumenical boundaries are based.

　The Bible says that the Body is made up of members. Therefore, the members are the basic units of the Body. Today ecumenical workers see the Body of Christ, but they are not willing to pay the price to take the fellowship of the Body. They emphasize the Body of Christ, yet the Body which they speak of does not have the members as its unit but organizations as its unit. The basic unit of Christian fellowship should be Christians. It is Christians who are joined together to form the Body. But the ecumenical affiliations of today take certain organizations as their basic unit. In other words, if there are five thousand denominations throughout the world, they say that there are five thousand basic units in the Body. This can only be called a fellowship of organizations.

　The fellowship in the Bible takes individual Christians as its basic unit. I am a believer, and you are a believer. The two of us spontaneously have fellowship. Another person is a believer, and as a believer, you will have fellowship with him as well. The fellowship is always carried out on an individual basis. Today ecumenical workers lump believers together into organizations and then unite the many organizations. Something more has been added to the fellowship of the Body.

　The Bible puts all of God’s children together in the Body of Christ. Together they express His Body on earth. But today men have united those with the same opinions, beliefs, and views. They have united men who respect the same persons and have formed them into organizations. As a further step, they try to form associations of different organizations. They are, in reality, first dividing to go along with man’s will and then uniting to go along with God’s intention. In this way they think that they have satisfied both sides! Fleshly sectarianism is allowed to remain, while Christian oneness is seemingly achieved. This is what ecumenical affiliations are all about. I say again emphatically that the only purpose for doing this is to give ground to the flesh. The Lord has shown us that division is a work of the flesh.

　Brothers and sisters, you do not have to go to the denominations to find out that sectarianism is a work of the flesh. You can find this within yourself. If you have to go to other places to find this out, I question your spiritual condition before God. Human beings are prone to division. Everyone likes to separate himself from other brothers and sisters according to his own will. Today many people like to keep denominations on the one hand and try to arrive at some form of unity on the other. This is self-contradictory! They think that denominationalism can remain, and they try to preserve it. But then they join themselves to ecumenical affiliations because their conscience is bothered. This is to divide the Body first and then to try to unite it later.

　If you try to divide the Body into denominations and then unite them again, you no longer have the Body! To unite something after cutting it apart results merely in an association, not the Body. You should not think that you will have the same person after cutting him into pieces and then putting the pieces together again. There is no such thing. The life is gone! It is foolish to cut the Body of Christ into hundreds of denominations and then to unite them again! That is not the Body. That is just a union of organizations. I hope you will see before God the error of dividing the Body of Christ into many denominations. When the members are together, it is the Body, and when they are apart, they are the members. This is all we know. Other than these two things—the Body and the members—there is no intermediate organization. There is no such thing as grouping members into many organizations and then uniting all these organizations into a Body. This kind of ecumenical union is not the Body of Christ, but human organization. It is the product of a condemned conscience.

　How then should this oneness be maintained? If unbelievers were accepted into the church in Foochow, it would no longer be the church. We would have to call it a sect and leave it. Suppose some churches are composed entirely of believers, yet there is the element of sectarianism in them. We must also leave such groups. Then there are those who unite various organizations together to become larger ecumenical affiliations. This is also the work of the flesh, and we must leave them as well.

　If we are to have the church in Foochow today, it must have a boundary that is as large as the Body of Christ. Whether or not others like it is their own concern. Whether or not others would take this way is up to them. But those who want to take this way must be faithful to take a stand; they must not be sectarian. They must not willfully allow any unbelievers in their midst, and they must not replace the Body with ecumenical organizations. This is the basic principle. We must stand on the ground of the Body of Christ. The Body of Christ dictates the boundary for the church. This is our way today. This is the only way for God’s children to take in every locality.

　We must be clear about the position we should take. We cannot be sectarian or divisive. We must not have unbelievers among us, and we cannot replace the Body of Christ with ecumenical organizations. Ecumenical organizations speak of the operation of light but the absence of the strength to obey this light. It tells us that there is the knowledge of God’s will but the reluctance to keep this will. There is God’s revelation but a failure to carry it out. It is nothing more than a halfway house.

　God has placed us in another position, the position for all the children of God to meet. But others will not come to us. We are not saying that others must acknowledge what we say we are. We are merely saying that we are taking a stand for the Body of Christ.

　We admit that there are brothers and sisters in the sects, the state churches, and the ecumenical organizations. If they are faithful, they should come home; they should take the same stand as we have taken—a stand for the Body. Today our door is open to them. However, we have no other choice but to keep our own standing. What is the situation today? It is like a family with two young brothers who have been kidnapped by robbers. You cannot disband the family just because two brothers have been kidnapped. There are still the father, the mother, and the other brothers and sisters in the family. The family cannot be disbanded. However, we have to say that there is no peace in the family now because two brothers have been kidnapped.

　Those who have been kidnapped are temporarily away from the family. However, the other brothers at home should have a broad heart. They should not shut their brothers out just because they have been kidnapped. They should learn to open their door and their heart to them. Whenever the kidnapped ones come home, they should be welcomed with open arms. Thank God, they may come back for a short time, or they may come back forever. They may have lived a wandering life for a long time, but we have to say that this is still their home. We cannot shut the door to them just because they have left us.

　Some have said that too many people are wandering in the denominations today and therefore God’s church has disbanded and is no longer in existence. But God’s children on earth can never be disbanded; they can never cease to exist. Today we must do our best to uphold our testimony. Our Father is here, our Lord is here, and the Holy Spirit is here. As long as we have these, that is enough! As long as we have three or five brothers, that is enough. Two or three brothers is enough for a testimony. In some places, we have even more than this!

　Never boast and say, “I have a home already. I do not care whether other brothers are wandering outside.” Something is wrong with our family if we do not feel this loss in our family. As long as a brother or a sister is still wandering in the denominations, our heart should ache and we should be sad. We should always have two attitudes. On the one hand, we have to uphold and maintain our stand. On the other hand, we must not be proud. We must stand on the proper ground and persevere in it. But while we maintain that stand, our heart must not become uplifted. We must not say, “We are the family. We are satisfied.” We must remember that there are still other members of the family who are wandering outside. We must humble ourselves and learn to petition on their behalf. We pray that they will all come home. The door is always open to them. Whether they will come home for good or for a short time, we must always maintain our stand as a family. We must never be so wrong as to think that the church does not exist today. There is no such thing!

　Finally, I would like you to remember something. The oneness of the Body is a oneness not only among Christians, but a oneness with God and with His presence.

　In the Old Testament, whenever God’s presence was manifested, His judgment was executed as well. The presence of God means the presence of judgment. God is holy. There is no question of judgment where His presence is not felt. But as soon as there is His presence, there is judgment. If we want to maintain Christian oneness, we must uphold His presence. His presence means judgment and the law. He executes judgment on everything that is wrong. Where His presence is lacking, the requirement is not stringent. But where His presence is manifested, no sin can be tolerated. If the church tolerates sin and covers things up, there cannot be the possibility of maintaining any oneness.

　I would like to draw your attention to the basis of our oneness. This is fundamental. The basis of our oneness is the forsaking of sins. Please bear in mind that God’s children are divided today because of the problem of sins. The matter of sins is always implicated. Because of many sins, there are many divisions. Many of God’s children have a basic misunderstanding; they think that patience and forbearance are the basis of oneness. There is no such thing as this. The Bible never takes patience or forbearance as the basis of our oneness. The Bible always takes the forsaking of sins as the basis of our oneness.

　If anyone wants to have fellowship with God today, he must walk in the light. We will have fellowship with one another when we are in the light. We may say that fellowship is the basis of our oneness, but the basis of fellowship is our dealing with sin and our removal of sin. When all of us are in God’s light, we have fellowship one with another. Other than this, there is no fellowship.

　Second Corinthians 6 shows us that when we separate ourselves, God becomes our Father and we become His children (vv. 17-18). God’s fellowship with us is based on our separation. Do not keep men’s natural ties at the expense of God’s fellowship. This is where many people have failed!

　Who are the vessels of honor in the eyes of God? They are those who have cleansed themselves from dishonor. If a man cleanses himself from dishonor, he becomes a vessel unto honor. Those who call upon the name of the Lord must depart from unrighteousness. Only those who depart from unrighteousness can call upon the name of the Lord. If a man cleanses himself, he becomes a vessel unto honor. If a man is a vessel unto honor, he can pursue righteousness, faith, love, and peace with those who call on the Lord out of a pure heart (2 Tim. 2:22). Only those who draw their swords and take a stand on God’s side to kill their own brothers are qualified to be Levites (Exo. 32:26-28).

　The boundary of oneness can only be maintained with a price. Do not think that you can be one by having more love and forbearance. There is no such thing. The basis of oneness is the removal of sin. Anything that offends Christian oneness must be removed. Today Christians are not one not because there is a lack of love but because sin has not been removed. It is true that many people have considerable human patience and affection. But such things are useless in achieving oneness.

　Today when God opens a person’s eyes to see the Body, the boundary of the church, and the oneness among Christians, and when this person disentangles himself from all human affection and tolerance, he will spontaneously take a step forward in his pursuit of the Lord. If you cannot go on, you can only blame your eyes for the lack of light and your heart for not being single enough. Do not blame those who have gone on. You must realize that only those who have a desire to depart from sins, unrighteousness, and dishonor, and who will give up the affection of the brothers and take a stand for the Body, will have eyes to see. Today it does not matter how much others embrace you with human affection or talk to you about oneness. You have to pay the price; you must depart from unrighteousness. You must see the Body of Christ. You must sacrifice human affection and love. Once you sacrifice them, spontaneously you will be one with others who take the same stand. The basis of oneness is the forsaking of unrighteousness, not the forbearance or endurance of unrighteousness.

　Everywhere we find unrighteousnesses, offenses, and trespasses against the Body of Christ. If a person is faithful and obedient, you can join yourself to him. But if you want to maintain any other type of oneness, you must be prepared to be defiled with sins and unrighteousnesses. If you do that, you can, of course, be one with those who practice such things.

　Many people condemn those who have separated themselves for not having enough forbearance, love, or patience. But no, the ones who have separated themselves are not lacking in patience; rather, those who have not separated themselves are lacking in obedience. Those who have left are not short of love, but those who remain are short of light before God. Those who leave are not hardened in heart, but those who remain are wavering before God.

　If God’s children will all rise up to condemn sin, there will be oneness in our Christian fellowship. If they will all judge sin, there will be Christian oneness. If all of God’s people will submit to God, we will see the oneness of the Body. Spontaneously the flesh, the sects, and the divisions will disappear, and God’s children will become one.

　The basis of oneness is not the forbearance of sin. The basis of oneness is the judgment of sin. There is no possibility of oneness between those who judge and those who do not. If you want to be one with all the children of God, you must take a stand together with all the children of God in judging sin. If they judge sin and you do not, how can you be one with them? Those who walk out are not wrong; those who remain are wrong. Those who judge sin are right; they are one with all those who judge sin throughout the world. We ask God to have mercy on those who will not judge sin, so that they also will rise up to judge sin. We ask God to show them that oneness and light are possible only outside of organizations, methods, associations, and sects. The Body of Christ is the unique sphere of the oneness among God’s children.