How should we pursue Christian love and unity in a world with so many denominations?
Charles Hodge gives a very helpful answer in his essay “Principles of Church Union,” found in The Church and Its Polity. His approach is neither sectarian nor sentimental. He recognizes that divisions among Christians are an evil. But he also recognizes that forced unity, where real differences are simply ignored or suppressed, is not true unity at all.
Hodge begins with the ideal. Christians in a particular place should ordinarily gather together with the other Christians around them to form churches. Those churches should then unite with other churches in their region and beyond. In other words, the visible church should manifest, as much as possible, the unity that Christians already have in Christ.
But that is not how things have actually developed. Differences of opinion, background, doctrine, and government have divided Christians into many communions. As Hodge puts it, “Thus, the evil has gone on increasing until the Church is split into sects and independent communions almost without number” (Church Polity, 95).
That sentence is important. Hodge does not treat denominational division as ideal. He calls it an evil.
However, it is not the worst evil. He adds, “Nevertheless, the existence of such divisions is the less of two evils. When men differ, it is better to avow their diversity of opinion or faith, than to pretend to agree, or to force discordant elements into a formal uncongenial union” (ibid.).
That is the right balance. Division is not good. But pretending to agree when we do not agree is not good either. Formal union without real unity is not the answer.
So, what should we do?
First, we should recognize true Christians as brothers and sisters in Christ, even when they belong to different communions. Hodge says, “It is a great offence against Christian charity, and a direct violation of the command of Christ, to refuse to receive as our brethren those whom Christ receives as his disciples. . . . Those who refuse to recognize Christians as Christians, sin against Christ and commit an offence which is severely denounced in the word of God” (ibid., 97).
That is strong language. Hodge believed doctrinal differences mattered. He was not indifferent to truth. But he also believed that refusing to acknowledge real Christians as Christians is itself a serious sin.
Second, this recognition applies not only to individual Christians but also to churches. Hodge writes, “The same principle applies to Churches. To refuse to recognize as a Church of Christ any body of associated believers united for the purposes of worship and discipline, can be justified only on the ground that some particular form of organization has by Divine authority been made essential to the existence of the Church. And if essential to the existence of the Church, it must be essential to the existence of piety and to the presence and operations of the Holy Spirit” (ibid.).
This is a crucial point. Presbyterians may believe Presbyterian church government is biblical. I do. But that does not mean we should deny that Baptist, Methodist, Anglican, or other evangelical churches are true churches of Christ. To say that would require us to say that our particular form of government is essential to the very existence of the church. Hodge rightly refuses to go there.
Third, Christians from different denominations should be willing, where possible, to commune together in worship and sacraments. Our divisions should not make us act as if Christ has not received those whom He has received.
Fourth, denominations should recognize one another’s discipline. If another true church has acted in a legitimate matter of discipline, we should not treat that action as meaningless simply because it came from another communion.
Fifth, we should recognize one another’s ordination, while still respecting our own denominational order. Hodge explains, “Presbyterians may recognize Methodist preachers as ministers of the gospel, and welcome them to their pulpits, but they cannot be expected to receive the[m] into their own body or make them pastors of their own Churches. The same of course may be said of Methodists in regard to Presbyterians” (ibid., 99).
This is very helpful. Recognition does not mean erasing all boundaries. Presbyterians can recognize that a Methodist minister is truly a minister of the gospel without making him a Presbyterian pastor. Charity and order are not enemies.
Sixth, when we think about planting churches or expanding the work of the gospel, we should not think only in terms of our own denomination. We should consider what churches already exist in a place and whether the broader cause of Christ is already being served. We are not the only ones carrying out the Great Commission.
Finally, Hodge says that denominations should actively cultivate peace. “Finally, it is obviously the duty of different denominations to cultivate peace. They should avoid all the causes of alienation and ill-feeling, and do everything in their power to promote Christian love and fellowship. It is their duty, indeed, to maintain what they believe to be the truth, and endeavour to promote unity of faith; but they are bound to abstain from mere rivalry and sectarian conflicts” (ibid., 100).
That may be the most needed word of all.
We should maintain what we believe to be true. We should seek greater unity in the faith. We should not act as if doctrine does not matter. But we should also avoid rivalry, needless conflict, party spirit, and the refusal to rejoice in the work of Christ outside our own communion.
That is the kind of catholicity we need: not a vague unity that ignores truth, and not a narrow sectarianism that refuses to recognize the grace of God beyond our own borders.
Hodge’s whole essay is worth reading. So is the larger book, The Church and Its Polity. His principles provide a wise path for Christians who want to be faithful to their convictions while also obeying Christ’s command to love all those who belong to Him.