| INTRODUCTION |
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Christian Fellowship is, from its very nature, a subject on which one might rightly expect to find broad agreement among Christians – but in fact there is considerable disagreement.
G. A. R.
| "1. to have fellowship;" |
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The word "fellowship" is commonly used very loosely to cover companionship.
In Scripture, however, fellowship has the sense of a partnership based on explicit principles setting out responsibilities and privileges, in much the same way as in a business partnership.
The early believers "persevered in the teaching and fellowship of the apostles, in breaking of bread and prayers", Acts 2: 42.
Paul wrote
"to the assembly of God which is in Corinth" - local – "to those sanctified in Christ Jesus, called saints, with all that in every place" – general – "call on the name of our Lord Jesus Christ, both theirs and ours … God is faithful, by whom ye have been called into the fellowship of His Son Jesus Christ our Lord", 1 Corinthians 1: 2, 9.
Fellowship then is local and general, both being governed and characterized by the same Lord and the same principles.
The apostle wrote further as to the basis of Christian fellowship:
"The cup of blessing which we bless, is it not the communion" fellowship "of the blood of Christ? The bread which we break, is it not the communion" fellowship "of the body of Christ? Because we, being many, are one loaf, one body; for we all partake of that one loaf. See Israel according to flesh: are not they who eat the sacrifices in communion" fellowship "with the altar?", 1 Corinthians 10: 16-18.
Paul took up the elements of the Lord's Supper, but in the sacrificial order, to establish the principle that moral conformity to the death of Christ, by which we have been secured for God, is the true and only basis of fellowship.
Although the application of the above may appear unworkable in the present day, the compromise or disregard of divine principles will only bring great personal sorrow and, more importantly, dishonour to our Beloved Lord Jesus.
| "2. to give them time as one of them has offended me;" |
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The Lord clearly prescribes the procedures to be followed in the settling of any personal offences towards another or towards oneself.
"If therefore thou shouldest offer thy gift at the altar and there shouldest remember that thy brother has something against thee, leave there thy gift before the altar, and first go, be reconciled to thy brother, and then come and offer thy gift", Matthew 5: 21-26.
"But if thy brother sin against thee, go reprove him" show the true character of his action so as to convict him, "between thee and him alone" privately.
"Verily I say to you, Whatsoever ye shall bind on the earth shall be bound in heaven, and whatsoever ye shall loose on the earth shall be loosed in heaven", Matthew 18: 15-18. God will uphold a judgment based on divine principles.
Refusal to hear the assembly is extremely serious and exposes the wilfulness of the one who has offended. Such a person has no place in the assembly until he repents.
The gravity of the whole procedure shows that it must not be embarked on frivolously – for any fanciful or trivial grievance – or as a personal vendetta.
Even, and especially, in a day of public ruin it is imperative to hold firmly to divine principles and to seek, in lowliness, to work them out despite the difficulties.
To withdraw from fellowship without following the Scriptural procedure, even if in ignorance of the principles, puts one out of court and in a lawless position.
If the Scriptural procedure has been followed, as far as possible, and the one who offended could not be gained and (those who claim to represent) the assembly will not act, then one must withdraw.
Of course, the foregoing is based on normal assembly conditions. The question is as to where such conditions can be found today.
| "3. to be, at least, useful to the Lord". |
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It is quite normal to want to be useful in the Lord's service and to be of help to His people. However, to do so one must be under the Lord's direction and in circumstances of His ordering.
"The pattern set out in the Him personally, and in the instruction of His disciples, is still the divine standard of service for today",
Mark – The Divine Standard of Service.
It is clear that personal relationships with the Lord must be developed before He selects and appoints certain "that they might be with him, and that he might send them", Mark 3: 14.
An intensive period of apprenticeship then follows, involving both oral instruction and personal example.
In His own service, Jesus three times withdrew from scenes of opposition.
"He could have stayed and engaged in prolonged conflicts, but this would have attracted attention and perhaps popularity. He has come to minister, and minister He will, but without seeking personal prominence or popularity. Each withdrawal seems to place Him in relative obscurity, but He finds scope for further service both to individuals and to the crowds",
Mark – The Divine Standard of Service.
We do well to follow the Lord's example, and to remember that His own public service did not commence until He had received the approval of heaven, and had been tested and had triumphed over the temptations of the enemy. Mark 1: 9-13.
Paul gives instructions as to the essentials underlying usefulness to the Lord in days of public breakdown.
Can we Break Bread with any Christian?
| "I have a problem of deciding with whom to break bread. 1. Should I break bread with anyone who is a Christian?" |
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For some time after Pentecost there was no question as to the persons with whom you could break bread.
At Corinth the enemy succeeded in corrupting the morals of some who were "sanctified in Christ Jesus, called saints", 1 Corinthians 1: 2.
All the apostles warn of false teachers then present, and to come. In our day there is
The breaking of bread is not a matter of individual choice or preference.
As in service – see 'Usefulness to the Lord' above – so in fellowship in the breaking of bread we are to separate from
| "2. The purpose of breaking bread is to remember the Lord. Does this require that we be of one accord in terms of belief, principles and practices?" |
We not only break bread in remembrance of the Lord Jesus, but it is also the expression of unity.
1 Corinthians is the only epistle which speaks specifically of the breaking of bread.
Earlier, after speaking of their being "called into the fellowship of His Son, Jesus Christ our Lord", Paul continues
Disunity and disagreement are so damaging and so obnoxious that Paul says:
Disagreement with the apostle's teaching is so serious that he does not hesitate to say:
"Hear this word that Jehovah has spoken against you … Shall two walk together except they be agreed?", Amos 3: 1-3.
The policy of agreeing to disagree on teachings, principles and practices – the worldly custom of compromise – as a basis for breaking bread together will ultimately result
Differences as to Features of the Truth
| "3. What features of the truth held and valued by close brethren
are opposed by open brethren? "Do such disagreements form valid and justified grounds for not breaking bread together? If yes, tell me why". |
Christ dignified the expression "brethren", using it to associate His own with Himself as "My brethren".
Around 1848, some twenty years after the beginning of the recovery of the truth, it came to light that a prominent teacher was privately disseminating false and dishonouring doctrines as to the Lord Jesus.
Opens, denying the public ruin of the church and its present implications, even claim to be New Testament assemblies.
To their credit, on this continent at least, some meetings, referred to as "tight" by other opens, resist many of the modern trends.
The exclusives have had many divisions and, over the years, have effected some questionable reunions.
In recent times, those who were the spiritual heirs of brethren to whom were vouchsafed the greatest truths have, for the most part, succumbed to the control of self-appointed leaders.
Whatever the subsequent failure, there had been – up to the early 1950's – a remarkable and sustained opening up in ministry of many important features of the truth. It is this which has been ignored or refused by the opens and most of the exclusive parties.
Some of the truths involved are (See the Doctrine group unless otherwise referenced):
These truths are a treasure, a precious heritage that, for all practical purposes, would be lost by joining with those who ignore or refuse them. If what has been ministered is of God, to refuse it is to refuse the Spirit's voice.
If that were not enough, the unscriptural principles and practices already noticed are sufficient grounds in themselves to walk separately.
The path of faithfulness is unequivocally clear:
As knowing and valuing individuals from the open as well as the
exclusive persuasions, having once been identified with each, I have attempted to be both faithful and fair in commenting on their respective positions.
My reasons for standing apart from both connections have been expanded on elsewhere.
We must always remember that they, and all believers, are our brethren in Christ.
As to your questions, I have given you my understanding of the
Scriptures that bear on them and should govern us. The responsibility
is now yours.
Be assured of our continuing prayerful interest in all that
concerns you, and in the practical working out of the truth in your
isolated circumstances.
Yours in the Lord Jesus, Gordon.
Dear H—,
The prohibition of women taking part publicly is as to speaking.
But remember, women are not inferior to men.
Conclusion
Participation of Women in the Assembly
The practice of women reading the Scriptures publicly, even with covered heads, is a shameful violation of 1 Corinthians 14: 34, involving them in ministry.