Unity and Schism : Determinative Biblical Principles 2

Schism The noun schism (schisma) which occurs eight times in the New Testament, is derived from the verb schizo to split, to separate, to tear apart, to cleave, to rend. Schisma can sometimes simply mean an actual tear, as in Matthew 9: 16 where Jesus says 'No one puts a piece of unshrunk cloth on an old garment, for the patch tears away from the garment, and a worse tear is made' (cf. Lk. 5: 36; Mk. 2: 21). The verb is used to describe the rending of the temple veil (Mt. 27: 51; Mk. 15: 38; Lk. 23: 45); the threatened tearing of Christ's seamless tunic (In. 19: 24); the fish-net that hauled in a huge catch and yet was not torn by the weight of it (In. 21: 11); the fracture of rocks by an earthquake (Mt. 27: 51); and the splitting open of the heavens at our Lord's baptism (Mk. 1: 10). Metaphorically schisma is a dissension or a division. It occurs three times in the Fourth Gospel to describe the division of opinion amongst the Jews concerning Jesus occasioned either by his teaching or by his miracles (In. 7: 43; 9: 16; 10: 19). 'The three occurrences in 1 Corinthians, with reference to dissensions within the Christian church, are determinative for the theological significance of the term and to these we must devote more extended attention. Two explanatory observations should be made by way of preface, however. The divisions in question do not involve separation from the church, although clearly they might lead to such a step. Furthermore, these are party divisions ,within the local congregation at Corinth and not between different factions in the church as a whole, although again they might easily lead to a more widespread schism. We .begin with Paul's appeal in 1: 10 and the paragraph which immediately follows it. The apostle pleads in the name of Christ himself as the one Head of the church that the Corinthian believers may agree amongst themselves, and 'that there be no dissensions' amongst them. 'Be united,' ,Paul urges, 'in the same mind and the same judgment.' He has received a report from some members of Chloe's household (she was evidently a leader of considerable standing and substance) to the effect that there are quarrels amongst the church members. It is significant that in dealing with the problems and difficulties besetting the Corinthian church including the question of idol meat, of the involvement of Christians in litigation, of divorce and mixed marriges, and even a case of incest Paul puts this at the head of the list to deal with first and at the greatest length, covering four chapters. Such is his assessment of its seriousness. As yet the schism is within the body of believers. It has not resulted in a break-away. No actual rupture has taken place, but if the party spirit described in verse 12 is allowed to dominate the situation without being checked, then even the external unity of the church might be jeopardized. Its internal unity has already been impaired. Hence the impassioned plea for 'unity of mind and thought', as the New English Bible renders the last clause of verse 10. Literallv the Greek is 'that you all speak the same thing', and some commentators wonder whether Paul is exhorting them all to call themselves by the same name. But, as Lightfoot pointed out, this is a common classical expression used of political communities which are free from factions, or of different states which entertain friendly relations with each other'! Paul is not, then, asking for a stereotyped uniformity of language but for a deeper harmony of outlook and attitude. The verb translated 'united' means to be firmly joined together. It is used to describe fishermen mending their nets (Mk. 1: 19). In surgery it refers to setting a dislocated joint. Christian unity restores the church to its proper condition and adjusts it so as to function effectively. Notice, however, that Paul is not content merely to recommend that schisms should be repaired. He deplores the very fact of their existence. Unity was not intended to be broken, but when it has been, then the hurt must be healed without delay. The unfortunate state of affairs in Corinth is presented dramatically in verse 12 in the form of direct speech. We hear the party slogans bandied about between the contenders. It is all monstrously antiphonal. One cries to another and claims, 'I belong to Paul', 'I belong to Apollos', or 'I belong to Cephas'. 'Each one of you say' there is the essence of schism. It is the assertion of personal preferences and attachments. 'I' is put foremost '1 am for Paul', '1 am for Apollos', '[ am a supporter of Peter'. Schism not only reflects personal likes and dislikes. It also attaches itself to personalities. In this it introduces the spirit of the world into the church. There was a tendency in the pagan cults of the first century