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Now we need to look at the matter of sects. If we want to have a thorough knowledge concerning the ground of the church, we also must have a clear understanding of the matter of sects. This is a matter that is very closely related to the ground of the church.
In considering the matter of sects, we need to start with God’s desire. If we carefully read through the New Testament under God’s enlightening, we will clearly see that the eternal desire of God in the universe is to gain a church among men who have God Himself and thereby become a place for His dwelling and a means for His expression. Using words that are understandable to us, we can say that God wants to gain a church to be His Body. A person dwells in his body and expresses himself through his body. For instance, while I stand and speak a message, I am dwelling in my body, and I am also expressing myself through my body. In like manner, the Triune God also dwells in His Body in the universe and expresses Himself through His Body. This Body is the church which He has chosen and regenerated. He selected a group of people out of the descendants of Adam, out of thousands upon thousands of people, from the east and from the west, from every tribe, tongue, people, and nation. In the Son and the Spirit, He entered into these chosen ones and regenerated them to make them His Body for His expression in the universe.
Let me use electricity again as an illustration. Electricity is invisible. But the light bulbs allow electricity to flow through and thereby shine forth light. Hence, electricity is manifested. Figuratively speaking, we may say that the light bulbs collectively are the body of electricity. Electricity dwells in the light bulbs, and the light bulbs become the expression of electricity. When we see these light bulbs, we see electricity shining forth and being expressed. In like manner, God wants to gain a church in the universe. His intention is for the church to be His Body as a corporate vessel to express Him. At the conclusion of the Bible, we see this corporate vessel consummated, expressed, as the New Jerusalem. In this city, through this corporate vessel, God is able to completely express Himself.
God’s eternal purpose is to gain a church in the universe, represented by the New Jerusalem, as a corporate vessel to express Himself. God accomplishes His eternal purpose by coming into time, especially in the New Testament age, and by going to various localities through His Spirit to raise up groups of people who believe in His Son and to build these people into local churches. In Jerusalem He built a local church, and also at Antioch He built a local church. He went to Ephesus and built a local church there, and He also built a local church in Corinth. In the New Testament age God is building up local churches. The universal church may be likened to a hen, and a local church may be likened to a chick. Every local church is a miniature of the universal church. Although a local church is small in size, it is exactly the same as the universal church in nature and principle. God wants every local church to be a miniature and a representation of His universal church so that in various places He may have a vessel to express Himself.
Look at the early churches. Every church was like this, whether it was the church in Jerusalem, the church in Antioch, or a church in another place. Every local church was a miniature representing the universal church, expressing Christ and God, in that place and at that time. This is what God wants to do in the New Testament age. Anyone who knows the Scriptures cannot deny this matter. This is God’s heart’s desire and God’s purpose. God saves sinners in order to gain people as material for the building of the local churches. God edifies the saints in order to build the saved ones into the church.
We have all seen how people build a stone house. First they hew stones from the mountain and transport them to the site to prepare them as materials for building. Then the craftsman comes and deals severely with the stones, getting rid of all the corners and rough spots which cannot be joined with other stones. If any stone still cannot be used, the craftsman will knock off some more here and there so that it can be built to become part of the house. In like manner, God first saves people through the gospel and brings them into the church as material for the building up of the church; then He edifies the saints to build them up as His dwelling place. The Bible says that we are living stones, being built up into a spiritual house (1 Pet. 2:5). For God to build us, He also needs to edify us and deal with us with a severe hand until we can be built. In the New Testament age God is doing this work of building in every place with the result that He gains a church in each locality to be His dwelling place for His rest and to be the Body of Christ for the expression of Christ. This is God’s intention on earth; this is what God wants to do today. This is very clear in the New Testament; everyone who knows the Scriptures would acknowledge this matter.
However, the Bible also shows that Satan is not happy and intends to spoil God’s work. This can be confirmed by church history. God wants to build up the church in one locality after another; therefore, Satan comes to destroy and divide the church in one locality after another. What we see today is not the church in oneness but Christianity in division. There are so many sects and denominations. In the early days were there this many sects and denominations in Jerusalem? If we could ask Peter, “Where is the Episcopalian Church? Where is the Seventh-day Adventist Church? Where is the Presbyterian Church? Where is the Lutheran Church?” Peter would say, “Where did these ‘churches’ come from? There are no such ‘churches’ in Jerusalem. In Jerusalem we have only the church of Christ Jesus.” There were a multitude of saved ones in Jerusalem—three thousand were saved in one day, another five thousand were saved in another day, and many more were being saved continually. There might have been thousands upon thousands of people who were saved. Nevertheless, the only church in Jerusalem was “the church which was in Jerusalem,” which is spoken of in Acts 8:1 in the singular. This proves that in the early days there was only one church in Jerusalem.
Just as there was only one church in Jerusalem, there was also only one church in Antioch, there was also only one church in Ephesus, and even though the believers were divided into four parties in Corinth, there was also only one church in Corinth. In 1 Corinthians 1:2 Paul addressed them as “the church...in Corinth,” which is still singular in number; it was still one church. Therefore, the Scriptures show one locality with one church. Every church in a locality is a representation of the Body of Christ in that locality which expresses Christ in that locality. Today’s situation, however, is confused. Whenever the church is spoken of, people ask, “To what church do you belong?” The church has been divided. Today on the earth the church we see is no longer in oneness. Instead, the church is divided, and it has been divided beyond recognition!
Of course, everyone has to admit that the situation of the division in the church today is absolutely wrong. But we need to ask, “Who is responsible for this division?” Among the many sects and denominations, who should bear the responsibility of division? Which one is wrong? Which one is right? How do we determine this?
I would use an illustration which perhaps will make this matter clearer. A school requires students to assemble at the gymnasium. The gymnasium is the place for them to meet and the right ground for their assembly. But when the time of assembly comes, a group of students gathers in the dormitory, another group gathers in a classroom, a third group gathers in the auditorium, and a fourth group gathers in the dining hall. Thus, they are separated and divided. The remaining students, perhaps only a small number, meet at the gymnasium according to the school’s regulation. Apparently, this small group of students is divided from all the other students. Originally, all of them should be together, but now they are divided: some are in the dormitory, some are in the classroom, some are in the auditorium, some are in the dining hall, and the remaining ones are in the gymnasium. They are definitely divided. But who should bear the responsibility for this division? Should the group of students assembling in the gymnasium bear the responsibility for this division? They should not bear this responsibility because the gymnasium is the place that the school set for the students to assemble; it is the right ground for the students’ assembly. Every proper student, every obedient student, every student who follows the rule, must assemble at the gymnasium. If all the students were obedient, if all of them followed the instructions and came to the gymnasium to assemble, then there would be no division. But now they are divided, and on the surface even those students at the gymnasium are divided from the others. But who should bear the responsibility for the division? The students assembled in the dormitory, in the classroom, in the auditorium, and in the dining hall must bear the responsibility for this division, but the students in the gymnasium are not responsible for this division.
Twenty years ago an elderly brother invited me to a dinner, and almost everyone at the dinner was a leader of various denominations. At that time I was already speaking for the Lord. On one hand, the elderly ones were happy that a young man was rising up to serve the Lord, and they could not say that it was not a good thing. But on the other hand, something concerning me annoyed them; that is, I was always divided from others and unwilling to be united with them. In their view, it seemed that I spoke concerning oneness, saying that the church should not be divided, but I was always divided from others instead of being united with them. They were quite unhappy with me. Therefore, they saw an opportunity that day and wanted to confront me with this issue.
Not long after we sat down to eat, one of them began to question me regarding this matter. I said, “Very well, today is a good opportunity for us to clear up this matter. Let us be clear concerning the responsibility for division.” They said, “This is very good.” I said, “I truly understand your thought. In your consideration, I say that the church should be one, yet I am not one with others; I say that the church should not be divided, yet I take the lead to be divided from others. Therefore, you do not approve of what I am doing.” When I said this, all of the elderly men nodded their heads and said, “Exactly.” Then I asked, “In the early days when some of the believers in Corinth said, ‘I am of Paul, I am of Apollos, I am of Cephas, and I am of Christ,’ they were condemned and reproved by the apostle. Is this not right?” They said, “Right.” Then I said, “Since this is the case, can you ask me to belong to the Presbyterian Church? Can you ask me to belong to the Baptist Church? Can you ask me to belong to the Chinese Christian Church?” They all said, “No, no.” Then I asked them, “Then where do I belong?” They said, “We do not want you to belong to any place.” Then I said, “But you need to put me somewhere. You cannot let me be a wandering Christian! Where are you going to put me?” They could not answer me. Then I continued, asking, “When the Lord grants me mercy and moves me by His grace, can I refrain from preaching the gospel?” They said, “Definitely, you must preach the gospel.” I said, “What do I do when people are saved through this gospel preaching? Should I send the people who are saved through my gospel preaching to this denomination or that denomination? Is it logical to send others to these places when I myself would not go there?” They said, “No, no; you cannot do this.” So I asked, “Then where should I send these people?” Again they could not answer me. I said, “Since I cannot send them to any place, should I refrain from meeting with them?” They said, “You should not refrain from meeting with them. You should definitely meet with them.” “But where should we meet?” I asked. Again they would not answer, and they could not answer. I was not arguing doctrine with those elderly men; I was clearing up this matter with them. I said, “Eventually, what will happen? We will need to rent a place and have meetings together. We will be like those students who assembled in the gymnasium, and we could say to others, ‘Brothers, do not go to the dormitory nor the auditorium nor any other place. Let us go to the gymnasium. Do not be the Baptist Church, do not be the Presbyterian Church, do not be the Chinese Christian Church, and do not remain in any denomination. We must forsake all the sects and denominations. Let us all come to the ground of the church.’ Even though you say that we are divided from the others, we must investigate: Who should really bear the responsibility of this division?”
Then I continued, “Today, as elderly ones, you are here. I ask that you consent to one thing. If you go back and eliminate all of the differences, all the sects—the Presbyterian Church, Baptist Church, and Chinese Christian Church—then I will go back and ask the brothers to close the doors of the place where we are meeting, and if the brothers do not agree to this, I will be the first to leave them.” The elderly men all said, “We cannot do this. We simply cannot do this.” At that moment, even as a young man, I became stern. I said to the elderly man who took the lead to challenge me, “Since you cannot do this, what else can you say? Since you cannot do this, you are accountable for this division, not me. The responsibility for division must be borne by you, not by me. You took a group of people and formed the Presbyterian Church, and some of you took another group of people and set up a Baptist Church, and still others took another group and formed the Chinese Christian Church. Since you took different groups of people and formed separate, unbreakable organizations, where should the young people go? If we go to the Baptist Church, we will be divided from the Presbyterian Church; if we go to the Presbyterian Church, we will be divided from the Baptist Church; and if we go to the Chinese Christian Church, we will be separated from both the Presbyterian Church and the Baptist Church. What should we do? You may say, ‘Even if you do not go to the Baptist Church, the Presbyterian Church, or the Chinese Christian Church, you still are divided from us.’ But who is responsible for this? After all, where does the Lord want us to be one? Does He want us to go to the Presbyterian Church and be one there? The more we go to the Presbyterian Church to be one, the more we are divided. Should we go to the Baptist Church to be one? The Baptist Church is also on a ground of division. If we go there, we are divided and not in oneness. Is there oneness if we go to the Chinese Christian Church? It also is on a divided ground. When we go there, we are not one but divided.” After I spoke these words, none of the elderly men said anything again.
Brothers and sisters, the oneness of the church is a matter of the ground. Therefore, we must see the ground clearly. The place for the school to assemble is at the gymnasium. We should not go to the auditorium, even though there are many students there. When we go there, we are not being united but divided because the ground is wrong. In like manner, the groups of students who are assembled in the dormitory, in the classroom, and in the dining hall are all wrong; therefore, everyone has to give up his own ground and assemble on the ground designated by the school. All the Christians need to forsake the ground of denominations, the ground of sects, and come together on the ground of the church, which is the ground of oneness.
In recent years people have often questioned us, asking, “Why do you say that only you are the church, but others are not?” We tell them, “No Christians would be so foolish as to say that only they are the church, but others are not. It is foolish for anyone to say this, and it is naive and simple for anyone to believe this kind of saying. We acknowledge that those in various sects and denominations, even those in the Roman Catholic Church, are in the church as long as they are saved. We have never said that only we are the church. However, we would say this: Our feeling is that we are standing on the ground of the church. This we have said; we have not only said this, but we have strongly emphasized this.”
Today the many grounds of the church are wrong. We can clearly see that there is the ground of the Presbyterian Church, the ground of the Baptist Church, the ground of the Methodist Church, the ground of the Lutheran Church, and many other grounds of many other groups. Even though we are separate from them, we should not think that this is wrong. We need to determine who is responsible for this division and also the ground for this division. Since we are on the proper ground, we are not responsible for the division.
We must discern what ground is the ground of division and what ground is the ground of oneness, what ground is right and what ground is wrong. If we have a clear discernment, we should forsake any ground that is wrong and return to the one ground, the right ground. If we love the Lord with a pure heart, we will be delivered from being on the wrong ground and freed from the responsibility for any division.
Today as God’s children, we should not say, “As long as I believe in the Lord and love the Lord, it is good enough.” Once we believe in the Lord, we become living stones and are members of the Body. As such, we cannot be independent Christians. Rather, we need to be Christians in the church in coordination with all the brothers and sisters. But the church today has been divided into many different sects and denominations. Originally, there was only one church, the unique church, so that the moment a person was saved, he was in this church. It was very simple, but today it is complicated. Before our eyes, there is the Catholic Church, and there are also different Protestant sects and denominations. Now when we are saved, to which church should we belong? On one hand, it is impossible for us not to be a Christian, and as a Christian, we need to be in the church and cannot be alone. On the other hand, the church has been divided into many different groups. To which one should we belong? Brothers and sisters, we cannot be ambiguous and indifferent in this matter. Since we desire to be those who follow God, who please God, and who walk on the earth according to God’s will, we must pay attention to this matter and exercise careful discernment.
Brothers and sisters, how can we not be discerning? From a larger view, can we admit that being Catholic is right? Are we willing to be Catholic? I believe that every one of the brothers and sisters would say, “I do not want to be a Catholic.” Why do you not want to be a Catholic? Do Catholics not say that they are the church? If we say that the Catholic Church is wrong, then I would ask, which church is right? Are the Protestant churches right? There are many Protestant churches before our eyes. Are they right? We cannot be careless, nor can we speak according to our desire, saying, “This place suits my taste. The preaching is not bad, and the brothers and sisters are very warm when we shake hands. Moreover, I have acquaintances here. Therefore, I will simply stay here.” Perhaps someone would say, “This place gives me no opportunity to show my talent. No one asks me to preach or to take the lead. I am going to another place where I can be active.” Anyone who fears God and seeks the Lord with a pure heart knows that these attitudes are wrong and these intentions are a mistake. The church is not a place to suit our taste, much less a place to show our talents or to become leaders. The church is the house of God, the dwelling place of God, the Body of Christ, the place where God finds rest, and the place where Christ is expressed. If we want to please God and be those who care for with God’s will in this age, we need to have a clear discernment so that we may see what kind of church is the right church. Originally, the church was one, but subsequently it was divided. Previously, the church was not in confusion, but later it fell into a state of confusion. What is before us today is no longer the unique church. Instead, there are different kinds and forms of “churches.” Since we are saved and know that God desires to gain the church, and since we are destined to serve God in the church, we should be clear concerning the church that God desires. Dear brothers and sisters, concerning this matter, we must have a careful consideration and clear discernment. In this message the Lord is giving us a measuring stick of truth to measure the so-called churches. The Lord is giving us a measure according to the Scriptures which can be used to measure the Catholic Church, the Protestant churches, and even our meetings. Any group that conforms to this measure, any group that is according to the Word of God, is acceptable to God, and any group that does not conform to this measure is rejected by God. This is the unequivocal truth.
Previously we have seen that the church being unique and one is an unalterable principle. No one should divide the church; to divide the church is wrong. According to the Scriptures, the mistake of dividing the church is identified as being “sectarian” or “factious.” Speaking bluntly, it is being schismatic, divisive; speaking nicely, it is sectarian, factious. However, today God’s children have some knowledge of this, and even the term sectarian is a condemning word. If we say to someone today, “Your group of Christians is sectarian,” he would immediately feel condemned. This is true because in reality they are sectarian.
To be sectarian means to be schismatic, divisive. It is to be divided into sects and denominations. To be sectarian means to not be one. The church is one. There is one Body with one Spirit, one Lord, and one God; furthermore, there is one faith, one baptism, and one hope. Altogether there are seven ones. All that the church has is one, not two. Everything of the church is one; the church should never be made into something that is not one. But today the church is no longer one; rather, it has been divided into many sects, many divisions. The church is one and cannot be divided; once it is divided, there are sects, divisions.
How is a sect constituted? What makes a group a sect? There are conditions which constitute a sect. When a group is according to these conditions, it is a sect. This is as certain as any written articles of law.
According to the truth and the facts, six possible conditions constitute a sect; any one of these conditions will constitute a group as a sect. Now we need to look at these six conditions.
The first condition which constitutes a sect is having a special name. The church, whether universal or in a locality, is a unique entity. We know that anything that is unique does not need a special name. The moon, for example, is unique and does not need any other designation. The moon is the moon; it does not need to be called by another name. In like manner, the church is the church; therefore, it does not need a special name as its designation. Once it has a special name, it becomes a sect. Since a name denotes a realm, a circle, a special name places a group of believers within the circle of that name, thereby separating them from other believers. Look at the situation of division in today’s Christianity. The most obvious thing is having special names. Some of the “churches” are named after individuals, such as the Lutherans and Wesleyans. Some are named after countries, such as the Anglican (Episcopalian) Church and the Chinese Christian Church. Some are named after a belief, such as the Justification-by-faith Church and the Holiness Church. Some are named by their system of administration, such as the Presbyterian Church and the Congregational Church. Some take their names from their rituals, such as the Baptists. These many different names are used to separate different groups of believers and encircle them in various special groups, thus dividing the church. Therefore, each of these groups are a sect.
We should never treat the matter of a name lightly. The name is a great matter. We believe in the Lord and are saved by calling on His name (Rom. 10:13). We are also baptized into the name of the Lord Jesus (Acts 19:5) and into the name of the Father, the Son, and the Holy Spirit (Matt. 28:19). When Paul asked the Corinthians why they said they were of him, he asked, “Were you baptized into the name of Paul?” (1 Cor. 1:13); his meaning was, “Into whose name were you baptized; to whom do you belong?” Since they were baptized into the name of Christ, they should belong only to Christ, not to Paul.
Furthermore, when Christians meet, we gather into the name of the Lord (Matt. 18:20). This is the meaning in the original language. We should meet in the name of the Lord, not in any other name.
Before the Lord Jesus’ departure from the world, He prayed for us, saying, “Holy Father, keep them in Your name, which You have given to Me, that they may be one even as We are” (John 17:11b). The words of the Lord show clearly that the oneness of the church is in the Father’s name, which was given to the Lord. Therefore, whenever Christians have another name besides the Lord’s name, they divide the church. But look at the signs on the street indicating this Christian church and that Christian church. It seems that simply having the name of Christ is not sufficient, but that there is a need to add other names. These additional names are all special designations. Having any one of these names constitutes a condition of being a sect, and any group of Christians in such a condition makes itself a sect.
The second condition which constitutes a sect is having special articles of belief. We have been saved and become a part of the church because of the “one faith,” the fundamental faith, spoken of in Ephesians 4:5. The apostle Peter said that this is the equally precious faith allotted to each one of us (2 Pet. 1:1). Everyone who is saved has this precious faith. However, in addition to the “one faith,” the fundamental faith, Christians today have added many other articles of belief, such as baptism by immersion, baptism by sprinkling, keeping the Sabbath, keeping the Lord’s Day, pre-tribulation rapture, and post-tribulation rapture. These additional beliefs to the “one faith” are special creeds. Almost every denomination in today’s Christianity has its own creed. For instance, the creed of the Anglican Church has an article that says, “I believe in the Holy Catholic Church.” This really is a special belief that is not common to all the saved ones. You believe in the Holy Catholic Church, but I do not. You cannot be saved to a greater degree by believing in the Holy Catholic Church, nor can I be saved to a lesser degree by not believing in the Holy Catholic Church. But there is a faith which both you and I have, which you and I have in common, which is indispensable to every saved one, and without which we cannot be saved. This is the faith which is called the “one faith.” Besides this faith, there should not be any other faith. Otherwise, the brothers who believe in baptism by immersion will say, “We believe in being immersed,” and the brothers who believe in baptism by sprinkling will say, “You believe, but we do not.” In this way problems will arise and divisions will begin. Therefore, special articles of belief absolutely must not be brought in, because once they are brought in, they will cause believers to be divided. Some of the views represented by these kinds of special beliefs might be right and biblical, but none of them should be considered a condition for the fellowship of believers. If we make any of these beliefs a condition for the fellowship of the believers, it will become a special belief that divides the believers. Therefore, whenever believers focus on these special beliefs, they become a sect. In order to renounce sectarianism, we must have only the “one faith” and not care for anything else.
The third condition which constitutes a sect is having a special fellowship. What is a special fellowship? It is a fellowship outside of the fellowship of the church. Everyone who is saved and has the life of Christ is in the church; therefore, they can take part in the fellowship of the church. If a Christian group considers that a person who is saved and has the life of Christ must also believe in a certain article of belief in order to be qualified to take part in the fellowship, then this is a special fellowship outside of the fellowship of the church.
When I was a child, the pastor of a certain denomination would stand up and declare, when they were about to have the holy communion, “Those who are not members of this church, please leave.” When they were about to take the holy communion, to have their “holy fellowship,” there was a separation. Those who are members of their congregation could take part, and those who were not members could not take part. This is a special fellowship.
Some brothers and sisters believe in the pre-tribulation rapture of the believers and do not receive those who believe in post-tribulation rapture. Their receiving is according to their special belief. They will not receive those who do not believe in their special belief. Receiving based on a special belief is a special fellowship.
If a person wants to join the Seventh-day Adventists, he must acknowledge the Sabbath day; otherwise, they will say, “We cannot receive you. As Seventh-day Adventists, we cannot receive someone who believes in keeping the first day of the week. If you believe in keeping the first day of the week and want to join us, you must change your belief. You must believe in keeping the seventh day.” If a person wants to join their church, he must acknowledge that he believes in keeping the Sabbath. Only when he acknowledges this will he be received by them and counted as one of their members. This is a special fellowship. This kind of special fellowship does not receive all whom God has received, and it does not receive all who believe in Christ as Christ has received them (cf. Rom. 14:1, 3; 15:7). Hence, it is contrary to God’s desire.
The Baptists are also like this. If you want to be a member of the Baptist Church, you need to believe in baptism by immersion. Otherwise, they may acknowledge that you are a Christian, but they will not recognize you as a member of the Baptist Church. This is a special fellowship. Once there is a special fellowship, there is division; thus, a circle, a sect, is formed.
Today every sect and denomination in Christianity have special names, special beliefs, and special fellowship. Therefore, they are all sects. They are sects even if they have only one of these three conditions; they do not need to have all of these three special things. Based on these three special things, it is very easy to see, beyond any doubt, that the denominations in today’s Christianity are sects.
In addition to these denominations, there are other scattered small groups—the so-called nondenominational Christians who have left various denominations. Some of them meet in homes, and some meet in other places. They say, “We have no special name, no special beliefs, and no special fellowship, so you cannot say that we are a sect. We are nondenominational, we are general, and we acknowledge all the children of God.” However, this is not enough. We still need to measure them by the following three conditions.
We first must see whether their fellowship is isolated, rather than universal. If their fellowship is isolated and not universal, they are a sect. This is because the church is one in the universe, the fellowship of the church is one, and its expression in a locality is also one. People cannot say, “We do not have a special name, a special belief, or a special fellowship. We are simply a group of believers meeting and serving the Lord here. We do not care about the believers in other places, nor do we have fellowship with the churches in other places.” If this is the case, they are a local sect. Although they have no special name and no special belief, they are isolated and have no fellowship with the churches in other localities. Therefore, they are a sect. There is only one church on the earth. Regardless of time or place, there is only one church. Although the church is manifested individually in various localities, the church in each locality is not isolated; rather, it has fellowship with churches in different places which constitute the universal church. Therefore, if a group has a fellowship that is isolated and not universal, a fellowship that is limited only to believers in its locality and does not extend to the churches in other localities, then this group is a sect.
We also need to look at whether there are separate administrations in the same locality. Some groups have nothing special, having no special name, no special belief, and no special fellowship. They seem to be nondenominational, but their administration is separate from other nondenominational groups in the same locality. They do not meet together as one with other nondenominational groups in the same locality. For example, in Taipei there may be three small groups, none of which have a special name, special belief, or special fellowship, but the three groups have separate administrations and are independent of each other. This is also sectarianism. According to the Scriptures, a locality can have only one church, and in a church there can be only one group of elders which represent one administration. The Bible says that the apostles appointed elders in every church (Acts 14:23), and it also says that the apostle charged Titus to appoint elders in every city (Titus 1:5). This shows that the elders in a church are the elders in a city, and the elders in a city are also the elders in a church. The apostle did not charge Titus to appoint elders in every street. If he had, we would need to admit that there could be a church on a street. Rather, the apostle charged Titus to appoint elders in every city. Therefore, in a city there can be only one group of elders, and there can be only one administration of the church; there cannot be two or more groups of elders, and there cannot be two or more separate administrations of the church. Although the church in a certain locality may meet separately in many places because of a large number of believers, the administration should still be one.
Today in Taipei it is incredible that people refer to elders of a church on a particular street. This way of speaking shows that the church is divided in its administration. This division in administration is even more a division in actuality, a division in substance, a division in essence. Therefore, even more it is a sect. Some may not have a special name, a special belief, or a special fellowship, but if they have an independent administration, a separate administration, a special administration, they are a sect.
Another point we need to check is whether they have some background of Christian organization. The church in any locality must be a pure local church and should not belong to any Christian organization. Although a local church should have fellowship in Christ with the churches in other localities, it should not have an organizational relationship with any Christian organization. Once it has an organizational relationship with a certain Christian organization, it has the background of that organization and becomes a sect. On the surface, a congregation may appear to have no special name, no special belief, and no special fellowship. Furthermore, they may be the only ones meeting in a place and have no separate administration. Thus, it seems that there is not a problem. However, after checking further, we may discover that there is a thread behind it, an organizational relationship, an organizational background with a certain Christian organization. Although their posture seems nonsectarian, the Christian background that it is involved with is really a sect. Even though it may not hang out a signboard, it may belong to a certain denomination far away in a foreign land. This group may say, “We have no special name, no special belief, no special fellowship, and no special administration, and we are the only ones meeting in this locality,” but we would say, “You are linked to a sect; hence, you are a sect.”
The six items above are conditions which constitute a sect. Any one of these is enough to constitute a group as a sect. Since any one of these items causes the Body of Christ to be divided, any one of them causes believers to become a sect. If we use this measuring rod to measure various Christian bodies, we will see that almost all of them have these conditions and, thus, have been constituted as sects. These numerous sects cause the large circle of the church to have many small circles within it, and they divide the church. But within the large circle of the church there is still a group of people who are only inside the large circle, rather than in one of the small circles. Every group that is both in the large circle and a small circle is a sect because this causes the church to be divided. Any group that is only in the large circle and not in any small circle is not divided and is not a sect. Perhaps the brothers in a small circle might say to us, “You are divided from us.” We admit that we are divided from them, but we are not responsible for the division because they have placed a circle of division upon themselves. If they are willing to eliminate their small circle, then we would not be divided. Therefore, although there is division between them and us, the division is with them, not with us. This is like the previous example of the assembling together of the students. Since the gymnasium is the designated place for assembly, only the ones who go to the auditorium are in division; those who go to the gymnasium are not in division.
Let me speak a little more on this. Let us draw a large circle representing Taipei. Suppose some missionaries of the Presbyterian Church come and preach the gospel in Taipei, and some people are saved. Naturally speaking, these saved ones belong only to the church in Taipei. They are only within the circle of the church in Taipei. But the Presbyterian missionaries will not only impart salvation to them but also put them into a small circle—“the Presbyterian Church.” Thus, even though they did not divide themselves and are only a group of believers, they are within two circles. Later brothers from the Holiness Church may also come to Taipei. They will preach the gospel, and some people will be saved. Naturally speaking, these saved ones also belong only to the church in Taipei. They and the previous group of saved ones are all together in the circle of the church in Taipei. But regrettably the brothers from the Holiness Church also put them into a small circle—“the Holiness Church.” Then after another period of time, the brothers from the Baptist Church will come. They will also preach the gospel, and people will be saved. These saved ones also belong to the church in Taipei, and it should be sufficient that they are within the circle of the church in Taipei. But the brothers from the Baptist Church also place them into a small circle—“the Baptist Church.” Later some nondenominational brothers also come. They preach the gospel in Taipei and save some people. In what small circle should they place these saved ones? Of course, it is wrong to put them into any of the small circles. Eventually, they may let these saved ones remain in the large circle of the church in Taipei. Now the situation of the church in Taipei is divided. But it is obvious that the responsibility of this division is not with these saved brothers but with the brothers who drew all of the small circles.
Let me give another illustration. We can still use a large circle to represent Taipei. The Presbyterian missionaries are the first to come. They preach the gospel and people are saved. They say, “Because these are brothers in Taipei, they are the church in Taipei. Let us not add the name of Presbyterian to them; it is sufficient that they are in the circle of the church in Taipei.” Then the brothers from the Holiness Church come and preach the gospel, and a group of people are saved. These brothers also see that those who are saved in Taipei belong to the church in Taipei and should not belong to the Holiness Church. They realize there is no need to give them another name, no need to add another small circle on them. When those from the Baptist Church come, preach the gospel, and lead some to salvation, they also say, “Those who are saved in Taipei should be turned over to the church in Taipei and should not be considered as members of the Baptist Church.” Even though three groups of people come to preach the gospel, those who are saved through them are not divided but are simply in the large circle of the church in Taipei. If another group of brothers, who are without any denomination, also comes to Taipei and leads some to salvation, and says, “Since we are in Taipei now, we are brothers in Taipei,” they will join the previous three groups of brothers to be the church in Taipei. Thus, even though they come to Taipei at different times, they are not divided; rather, they are one. If this were the case, this would be a beautiful situation!
In fact, however, this is not the case. Today in Taipei the believers are divided. Most of them are in a two-layer association instead of a one-layer association. Instead of being only in the large circle of the church, most of them are in the large circle of the church and also in the small circle of a denomination. Originally, we were all worldly people, perishing in the world, but one day the Lord saved us from the world into the church; now we are people in the large circle of the church. Paul is here, Martin Luther is here, you are here, and I am here. All of us are in this one-layer association. But difficulties arise because some feel that one layer is not enough. A group of people adds the Presbyterian Church as a layer, another group adds the Baptist Church as a layer, and still others add another kind of “church” as a layer. Thus, they have an association of two layers, a circle of two layers. Originally, it was sufficient simply to have a one-layer association, a one-layer circle; it was enough to belong to the church. However, now they feel that it is not enough simply to belong to the church; they want also to belong to the “Presbyterian Church,” the “Baptist Church,” or other kinds of “churches.” In this way, when another layer of “church” is added, a small circle is formed, division occurs immediately, and a sect is produced.
Once a brother met another believer. After talking briefly, they found out that they were both Christians and rejoiced together. But in talking further, one believer asked the other, “In which church are you?” This question was hard for the brother to answer. He really could not say which church. He said, “It is very difficult to describe the church where I am. It is the church that Paul is in, the one that Peter is in, the one that the reformer Martin Luther is in, the one that you are in, and the one in which I am. This is the church I am in.” When the other person heard this, because he thought that the brother was joking, he said, “How could there be such a church? How could you and I be in the same church, since you and I have never met before?” The brother said, “Yes, you are in the same church I am in, but I am not in the same church you are in.” The first brother was only in the church, that is, only in one layer of association. The other believer, however, was in the church and also in a denomination, and therefore, he was in two layers of association; this is not right.
Therefore, if the brothers from all the denominations bring only the gospel, bring only the Savior, and bring only the Bible here, without their different denominations, and if, after leading some people to salvation, they give these saved ones to the church and do not set up their own denominations, then it will be simple, and there will not be any problem at all. But in actuality, bringing in something additional creates difficulty. In addition to bringing the Savior and the Bible, they also bring different sects and denominations. The result is division which causes the church to be in utter confusion.
As God’s children, what should we do under this kind of situation? We should be wise and in the light. We must see that even though the church has been divided and sects have been produced, we must be those who belong only to the church, not to any sect. It is best that these sects were removed, but if they are so deeply rooted that they cannot be removed, then we need to jump out of these small circles of the sects. This is to be freed from sects, to be freed from denominations.
Dear brothers and sisters, herein lies the difficulty we have encountered among the children of God throughout all these years. We absolutely cannot acknowledge that divisions are right, and we absolutely cannot acknowledge that it is right for a person to be in divisions, in denominations. We must keep speaking according to God’s word, saying that everyone who sympathizes with God’s heart must leave the sects and stand on the pure ground of the church. It would be best if all the sects and denominations could get rid of their own congregation; this would make the matter much easier. But, in fact, their different congregations are so deeply rooted, there is no way to get rid of them. Therefore, we can only hope that God’s children would care for God’s desire and come out of the sects and denominations. Because of this, we have incurred the displeasure of others, and we have been accused of sheep stealing. Dear brothers and sisters, we should be clear by looking at this picture of the large circle and the small circles. We are not stealing sheep; rather, we are bringing sheep back. The sheep have been stolen by the sects; now we are bringing them back. God’s children must clearly see that, as Christians, we can only be in one place—the church; we cannot be in the denominations, in the sects. Christians should be only in one circle, not in two circles; they should have a one-layer association, not a two-layer association.
Perhaps someone may say, “I was saved in the Presbyterian Church, and it was the Presbyterians who preached the gospel and led me to salvation. Therefore, should I not belong to the Presbyterian Church?” I have already said that even if the apostle Paul preached the gospel to you, you should still not say that you belong to Paul. You should not take the instrument of your salvation as the basis for where you belong. You should thank God and the brothers from the Presbyterian Church for bringing you the gospel, the Savior, and the Bible. But you should say to them, “I am sorry, but you should not have given me the Presbyterian Church.” Forgive me for using this small illustration: It is right for parents with tuberculosis to give life to a child, but it would not be right for them to give their disease to the child. The child should say to the parent, “I am grateful that you have given me life and have raised me, but I do not want the disease you have given me.” The brothers from the Western world crossed the wide ocean to bring us the gospel, the Savior, and the Bible, and they also transmitted the life of Christ to us through the Holy Spirit. For this we should be sincerely grateful to them. But they brought something extra, that is, they also brought different denominations and sects, which we cannot accept. We must respectfully say that, on the one hand, we are grateful to them, but on the other hand, we should rid ourselves of the improper things. As saved ones, we are people in the church; we cannot become people of the denominations. We can belong only to the church and not to any denomination. We should be only in a one-layer association, not in a two-layer association. To be in the two-layer association damages the church of God and frustrates God’s purpose. Therefore, we must be delivered out of the second layer, the second circle, to serve God together with those who are standing on the pure ground of the church.
This is the reason we cannot remain in any denomination but rather need to meet separately. We should never think that we are simply one more group of Christians meeting together among many existing Christian groups. Perhaps because you feel that this place is better, more spiritual, and more edifying, you come here to join us. This attitude is not adequate. We still need to see why we have another meeting. We need to see why we are not in the Catholic Church nor in any of the Protestant denominations. We need to see that we have another meeting because the other congregations are sects, divisions, and two-layer associations which frustrate God’s purpose and damage the church of God. Therefore, we need to be delivered thoroughly and come back to the pure ground of the church, not belonging to this sect or that denomination but belonging only to the church and being people who are only in the church.
Let me say again that we should not shut our eyes and be Christians in a foolish way, going to any gathering indiscriminately and considering it as the church as long as there is a leading of the Holy Spirit. We should not be like this! We should be people in the light, people with a clear mind. We need to truly know what is the church, what is a sect, and what is being divisive. We need to clearly discern and carefully consider. We need to leave the things that are not right and come back to the things that are right!
