On Church Division

JOHN CHRYSOSTOM

“Nothing so provokes God’s anger as the division of the Church”

from John Chrysostom’s Commentary on Ephesians, Homilies 10 and 11

Eph 4:4-16 NKJV There is one body and one Spirit, just as you were called in one hope of your calling; (5) one Lord, one faith, one baptism; (6) one God and Father of all, who is above all, and through all, and in you all. . . (15) but, speaking the truth in love, may grow up in all things into Him who is the head; Christ; (16) from whom the whole body, joined and knit together by what every joint supplies, according to the effective working by which every part does its share, causes growth of the body for the edifying of itself in love.

“When the blessed Paul exhorts us to anything of special importance, so truly wise and spiritual as he is, he grounds his exhortation upon things in Heaven: this itself being a lesson he had learned from the Lord. Thus he says also elsewhere, “Walk in love, even as Christ also hath loved us.” (ch. v. 2.) And again, “Have this mind in you, which was also in Christ Jesus, who being in the form of God, counted it not a prize to be on an equality with God.” (Phil. ii. 5, 6.) This is what he is doing here also, for whenever the examples he is setting before us are great, he is intense in his zeal and feeling. What then does he say, now he is inciting us to unity? “There is one body, and one Spirit, even as ye are called in one hope of your calling” . . .

Now what is this one body? The faithful throughout the whole world, both which are, and which have been, and which shall be. And again, they that before Christ’s coming pleased God, are “one body.” How so? Because they also knew Christ. Whence does this appear? “Your father Abraham,” He says, “rejoiced to see My day, and he saw it, and was glad.” (John viii. 56.) And again, “If ye had believed Moses,” He says, “ye would have believed Me, for he wrote of Me.” (John v. 46.) And the prophets too would not have written of One, of whom they knew not what they said; whereas they both knew Him, and worshiped Him. Thus then were they also “one body” . . . . .

The body is not disjoined from the spirit, for then would it not be a body. Thus it is customary also with us, touching things which are united, and which have any great consistency or coherence, to say, they are one body. And thus again, touching union, we take that to be a body which is under one head. If there be one head, then is there one body. The body is composed of members both honorable and dishonorable.  . . .

The love Paul requires of us is no common love, but that which cements us together, and makes us cleave inseparably to one another, and effects as great and as perfect a union as though it were between limb and limb. For this is that love which produces great and glorious fruits. Hence he says, there is “one body”; one, both by sympathy, and by not opposing the good of others, and by sharing their joy, having expressed all at once by this figure. He then beautifully adds, “and one Spirit,”showing that from the one body there will be one Spirit: or, that it is possible that there may be indeed one body, and yet not one Spirit; as, for instance, if any member of it should be a friend of heretics: or else he is, by this expression, shaming them into unanimity, saying, as it were, “Ye who have received one Spirit, and have been made to drink at one fountain, ought not to be divided in mind”; or else by spirit here he means their zeal. Then he adds, “Even as ye were called in one hope of your calling,” that is, God hath called you all on the same terms. He hath bestowed nothing upon one more than upon another.  . . . .

. . . What then? he says, whence are those diverse spiritual gifts? For this subject was continually carrying away both the Ephesians themselves and the Corinthians, and many others, some into vain arrogance, and others into despondency or envy. Hence he everywhere takes along with him this illustration of the body. Hence it is that now also he has proposed it, inasmuch as he was about to make mention of diverse gifts. He enters indeed into the subject more fully in the Epistle to the Corinthians, because it was among them that this malady most especially reigned: here however he has only alluded to it. And mark what he says: he does not say, “according to the faith of each,” lest he should throw those who have no large attainments into despondency. But what does He say? “According to the measure of the gift of Christ.” The chief and principal points of all, he says,–Baptism, the being saved by faith, the having God for our Father, our all partaking of the same Spirit,–these are common to all.  . . .

That is, until we shall be shown to have all one faith: for this is unity of faith, when we all are one, when we shall all alike acknowledge the common bond. Till then thou must labor to this end.  . . .   Love builds up, and makes men cleave one to another, and be fastened and fitted together. . . .

If therefore we desire to have the benefit of that Spirit which is from the Head, let us cleave one to another. For there are two kinds of separation from the body of the Church; the one, when we wax cold in love, the other, when we dare commit things unworthy of our belonging to that body; for in either way we cut ourselves off from the “fullness of Christ.” But if we are appointed to build up others also, what shall not be done to them who are first to make division? Nothing will so avail to divide the Church as love of power. Nothing so provokes God’s anger as the division of the Church. Yea, though we have achieved ten thousand glorious acts, yet shall we, if we cut to pieces the fullness of the Church, suffer punishment no less sore than they who mangled His body.  . . . .  Therefore I assert and protest, that to make a schism in the Church is no less an evil than to fall into heresy. Tell me, suppose a subject of some king, though he did not join himself to another king, nor give himself to any other, yet should take and keep hold of his king’s royal purple, and should tear it all from its clasp, and rend it into many shreds; would he suffer less punishment than those who join. themselves to the service of another? And what, if withal he were to seize the king himself by the throat and slay him, and tear his body limb from limb, what punishment could he undergo, that should be equal to his deserts? Now if in doing this toward a king, his fellow-servant, he would be committing an act too great for any punishment to reach; of what hell shall not he be worthy who slays Christ, and plucks Him limb from limb? of that one which is threatened? No, I think not, but of another far more dreadful. . . . .

These things I have said, not as dictating to you, but only to secure and protect you. Since every one of you is come to age, and will have to give account of the things which he has done, I entreat you not to cast the whole matter on us, and consider yourselves to be irresponsible, that ye may not go on fruitlessly deceiving yourselves, and at last bewail it. An account indeed we shall have to give of your souls; but it will be when we have been wanting on our part, when we fail to exhort, when we fail to admonish, when we fail to protest. But after these words, allow even me to say that “I am pure from the blood of all men” (Acts xx. 26); and that “God will deliver my soul.” (Ezek. iii. 19, 21.) Say what ye will, give a just cause why ye depart, and I will answer you. But no, ye will not state it.Wherefore I entreat you, endeavor hence-forward both to resist nobly and to bring back those who have seceded, that we may with one accord lift up thanksgiving to God; for to Him belongs the glory for ever and ever. Amen.”