A Response To An Inquiry.

Part 1

Dear __________

1          Some years ago when I first encountered the Darby letters you mention they troubled me for a while. As I understand it they mention receiving at the Lord’s Table believers who are casual visitors but known to be godly and with a consistent walk.  Some among us call this “Occasional Fellowship”.  It is practiced in various forms and degrees by some groups of believers who gather similarly to the way we do.  However, I firmly believe that the practice he describes is not scriptural.  (These same writers are very firm about ever going back to visit a church they had left, even if merely asked to speak).

2          The practice of “occasional fellowship” by an assembly in England in the late 1930s and 1940s led to a major division in 1947‑8.  We separated from them because they were receiving believers on occasional visits from assemblies from which we had separated around 1900.  This separation was because of unscriptural teaching by a brother (F. E. Raven) regarding the humanity and eternal Sonship of the Lord Jesus Christ  This was basic and fundamental to Christianity and could not be continued with.  I think you will agree that resuming fellowship with them, even on an occasional basis, would be associating ourselves with teaching that denied the Lord, and would be dishonoring Him.

3          Breaking bread at remembrance meeting is a sign and gesture of fellowship with all members of the Lord’s body, the church.  1 Corinthians 10:16‑17.  It may seem paradoxical that in order to faithfully honor the Lord and the unity of His body we must not have fellowship in breaking of bread with some believers even though they are members of His body.  That is the sad consequence of our failure to be faithful to His name and His word down through the history of the church.

4          Yet He still gathers believers unto His Name, out of the midst of the departure and confusion.  He will continue bringing others out to be gathered “with those that call upon the Lord out of a pure heart”, 2 Timothy 2:22.  In being gathered this way, in grace and truth, we are “keeping the unity of the Spirit” Ephesians 4:4.  That is, we are “walking worthy of the calling to which we have been called.” Eph. 4:1.  Basically we are trying to return and keep as much as possible to the way marked out for us in the New Testament.  For example, our local assemblies receive believers because they are the Lord’s.  We can do this in grace, and in truth, if they have no obvious false doctrine, immorality, or associations with groups that do.  On the other hand, for these reasons we do not receive (or we are to exclude) some believers.  But we are limited to the reasons taught us in scripture.

5          In turn, we are part of a fellowship of assemblies which each receive or exclude other believers based only upon the action of any one of the local assemblies.  This practice is facilitated by letters of commendation.  Romans 16:1. (Phone calls and email work nowadays.)  This fellowship of assemblies is sometimes called a “circle of fellowship.”  It is scriptural because it recognizes the unity of the body. We do not have to reexamine every one coming to us from another assembly.  In fact, to do that would, in practice, deny the unity of the body of Christ.  In short, the local assembly and the “Fellowship” or the “circle of fellowship” are each a microcosm of the Body of Christ.  1 Corinthians 12:27.  The reason we are confined to a microcosm is because of the massive departure of most professing believers from the truth regarding the assembly and it’s order as revealed in the New Testament.  In holding and practicing  these truths, we are honoring the Lord to the extent we keep His word and do not deny His Name.

6          The underlying premise of what some call “occasional fellowship” is that some one knows the visitor and can vouch for that person’s upright, moral life and that he does not personally teach or hold doctrine (teaching) that contradicts what scripture reveals of Jesus Christ that is essential to being called Christian.  By this definition then, this visitor is a person who would be received (permanently) by the local assembly if he (or she) asked to take his place at the Lord’s Table.  If this is so, then the question boils down to: Why can’t we remember the Lord in breaking of bread with them on an interim or occasional basis?  To do so would seem to uphold the principle of the one Body highly valued in scripture. To do otherwise would seem to be sectarian, making unnecessary divisions in the body of believers making up the Body of Christ.

7          The practice of, what we call, “Occasional Fellowship” is seen by many as a necessary consequence of the unity of the body of Christ, which includes every born again person on earth. That unity certainly is true.  1Corinthians 12:13.  We witness to that every time we break the bread at the Lords Table.  1 Cor. 10:16‑17.  Yet in the same letter to the Corinthians the apostle Paul, in chapter 5, rebukes them for harboring immorality in their assembly, and instructs them to put away the wicked man from among them, even though he is called a brother.  There is, then, scriptural warrant to exclude some.

8          On the other hand we must not overstep and exclude some true believer for reasons not supported by scripture. There are many emphatic appeals in scripture to avoid unnecessary divisions and separations between believers. Paul chides the Corinthians for developing unscriptural divisions, or sects, by following leaders or teachings and forming sects. 1 Corinthians, chapters 1 ‑ 3. Romans 14 is another warning against unwarranted divisions between believers, due to differences in conscience as to serving the Lord. I will let you find some others. 

Part 2

9          While some believers will not question excluding a person due to obvious fundamental doctrinal error or immoral walk, they do honestly question the separation from others associated with such.  Does scripture speak to this question?  I believe it does.  There is a universal principle at stake here. Perhaps it is best stated by the phrase:

“A LITTLE LEAVEN LEAVENS THE WHOLE LUMP.”

This statement is made by the apostle Paul in two of his letters to assemblies.  The references are 1 Corinthians 5:7 and Galatians 5:9.  The one to the assembly at Corinth was regarding fellowship with immorality.  The one in Galatians was regarding fellowship with an erroneous teaching that undermined the value of the death of Christ on the cross.

1 Cor. 5:6          Your boasting [is] not good. Know ye not that a little leaven leaveneth the whole lump?  7  Therefore purge out the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: {is sacrificed; or, is slain}  8  Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened [bread] of sincerity and truth. {the feast: or, holyday}

Gal. 5:9           A little leaven leaveneth the whole lump.

In addition the Greek word translated purge in 1 Corinthians 5:7 is only used twice in the NT:

1 Cor. 5:7        Therefore purge out <1571> (5657) the old leaven, that ye may be a new lump, as ye are unleavened.

2 Tim. 2:21      If a man therefore will cleanse <1571> (5661) himself from these, he shall be a vessel to honour, sanctified, and fit for the master’s use, [and] prepared to every good work.

‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑ Strong’s No. 1571 (GREEK) ‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑‑

 1571 ekkathairo {ek‑kath‑ah’‑ee‑ro} from 1537 and 2508; TDNT ‑ 3:430,381; v

AV ‑ purge out 1, purge 1; 2

 1) to cleanse out, clean thoroughly, to cleanse

All references to leaven in the scriptures seem to universally treat it as a symbol of evil.  Only upon its mention in Matthew 13:33 is there any difference of views on it denoting evil there.  Many hold that parable to be about the spread of evil through the Kingdom of Heaven, a fact predicted by the two references to leaven (1 Cor. 5 and Gal 5) above, and borne out by history. 

10        We are forbidden from giving support to, or even saying Godspeed (good bye means “God Be With You”) to one who has come to us bringing other than the doctrine of the Christ, is.  How can we dare link ourselves, even occasionally, with someone who, while apparently personally clean, continues to knowingly link with those who aren’t?

2 John 6 ‑ 11.     6  And this is love, that we walk according to his commandments. This is the commandment, That, as ye have heard from the beginning, ye should walk in it.  7 ¶ For many deceivers have entered into the world, who confess not Jesus Christ as coming in the flesh. This is a deceiver and an antichrist.  8  Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward. {wrought: or, gained, some copies read, ye have gained, but that ye, etc.}  9 Whoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son.  10 ¶ If any one cometh to you, and bringeth not this doctrine, receive him not into [your] house, neither wish him greetings:  11  For he that wisheth him greetings is partaker of his evil deeds.

11        We cannot be linked with unbelievers or those who are knowingly linked with unbelievers.

2 Cor. 6:14     14  Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?  15  And what concord hath Christ with Satan? or what part hath he that believeth with an infidel?  16  And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in [them]; and I will be their God, and they shall be my people. 17  Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean [thing]; and I will receive you,  18  And I will be a Father to you, and ye shall be my sons and daughters, saith the Lord Almighty.  7:1 ¶ Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.

12        In Paul’s last epistle we are not told to determine whether a person is the Lords’ , beyond what they profess, but we are told to depart from iniquity and to purge our selves out from them.

2 Tim 2 : 19‑22.      19 ¶ Nevertheless the foundation of God standeth firm, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity. {sure: or, steady} 20  But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour.  21  If a man therefore will cleanse himself from these, he shall be a vessel to honour, sanctified, and fit for the master’s use, [and] prepared to every good work.  22 ¶ Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart.”

13        God is Holy!  Can we take, and link, Christ‘s name with unholiness?  Can we link Christ himself in the local assembly with it?

Le 11:44 For I [am] the LORD your God: ye shall therefore sanctify yourselves, and ye shall be holy; for I [am] holy: …45 For I [am] the LORD that bringeth you out of the land of Egypt, to be your God: ye shall therefore be holy, for I [am] holy.

1 Cor. 3:17 If any man defileth the temple of God, him shall God destroy; for the temple of God is holy, which [temple] ye are. {defile: or, destroy}

1Pet. 2:5 Ye also, as living stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. {are: or, be ye}

 Re 4:8 And the four living beings had each of them six wings about [him]; and [they were] full of eyes within: and they rest not day and night,  saying, Holy, holy, holy, Lord God Almighty, who was, and is, and is to come. {rest…: Gr. have no rest}

Re 21:2 And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.

14        An Old Testament incident illustrates the point.  See Joshua 7 and 8.  In this true story the people of Israel are weakened by the presence of a covetous person in their camp.  They are weakened first spiritually so they cannot discern the Lord’s will for their next conquest.  They even neglect to ask Him for His direction.  They then are defeated by an apparently weak foe.  After they finally call upon the Lord for help He reveals the sin they were harboring, the guilty one is discovered and removed from the camp.  Then they can continue their God directed conquest of the land.  While there are several lessons in this story, the fact and consequences of association with evil are clear.  We may say here that this is not merely an Old Testament principle here, but a basic principle of God true throughout the ages. 

Part 3

15        All of the foregoing comments assume the group with which the visitor is coming from is in some way linked with unholiness, moral or doctrinal.  Sad to say there are many, “churches” that do not carefully maintain holiness.  But, what if they do maintain holiness?  Then, they are apparently gathered on the same ground (Christ) as we are.  If so, shouldn’t we all should be together?  This possibility should not be overlooked, although I have never personally experienced it.  We should proceed carefully toward unity, as they would also.  Both groups would need to see if coming together is of the Lord.  This means since there are truly no scriptural barriers between us.  It is admittedly sad that we must be so cautious, when we are all part of one body, Christ.  Nevertheless we are warned to be cautious and careful, albeit not suspicious (1 Corinthians 13:7, love…believeth all things, hopeth all things).

1Ti 5:22 Lay hands hastily on no man, neither be partaker of other men’s sins: keep thyself pure.

Jude 4  For certain men have crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.

16        There is one other issue which I have not discussed, that of ecclesiastical practices and doctrines.  The term “ecclesiastical” refers to church, or more accurately, assembly.  (Ekklesia is the Greek word translated “church” and “assembly” in English.)  As I recall, both brothers Darby and Kelly (and I suppose others) made a distinction here.  They basically held that we should not let ecclesiastical differences stand in the way of what we now call occasional fellowship. I’m still mystified by their making this distinction.  However, I believe they held and practiced “occasional fellowship” mostly across this line of demarcation. They felt it to be sectarian to divide the members of the body of Christ for reasons other than immorality or error as to the doctrine of Christ. Yet, one of the principle reasons they had left the established state Church [the church of England [Anglican]) because of the institutionalized quenching of the Holy Spirit.  The clergy‑laity system, the prescribed rituals and prayers, the predetermined order of service, the choirs, the exclusion of liberty for believers to exercise priesthood or to use their gifts, etc., etc., all deny the very thing that characterizes the Church of God.  These things distinguish the Church from the Old Testament arrangements set up and prescribed previously, by God, in the law of Moses.

17        I believe their practice may have been based upon their observation that many churches back then were restrictive in membership and were doctrinally correct in the fundamentals of Christ.  As that condition gradually declined I believe those brethren had fewer and fewer opportunities to practice “occasional fellowship” in the manner they had begun.  Also, sadly, some divisions among themselves, over serious moral and crucial doctrinal issues, began to occur. Meanwhile, the denominational churches themselves hardened their resistance to the ecclesiastical truths discovered and revealed by brothers like Darby and Kelly in the nineteenth century. The brethren who experienced these divisions amongst themselves saw that the principles that led them to separate among themselves also applied between them and their brethren in the established denominations whom they had earlier purged themselves out from (2 Timothy 2:19‑22).  I believe that later writings of brothers Darby and Kelly began to recognize this and they backed away from advocating what we call occasional fellowship.  Brother F. W. Grant and other late nineteenth century and early twentieth century brothers came out quite clearly and definitely against the practice and teaching of “occasional fellowship.” 

18        I believe this gradual change was a transitional thing as the brethren emerged from the systems and finally realized a clean break was needed. Notice that I am not saying that we have made a change in doctrine due to changing circumstances.  Practices may change in response to changing conditions but God’s principles remain untouched by changing times and conditions. We, over a period of a century, have experienced a change in thinking and, therefore, practice, This change I believe this change is based upon a clearer understanding of the principles and responsibilities the Lord has given us in scripture. Occasional Fellowship is not scriptural and to prohibit it does not deny the One Body of the Christ. To hold and practice of occasional fellowship denies the principle: association with evil defiles and a little leaven leavens the whole lump. The “leavening” effect of the practice occasional fellowship has caused immeasurable trouble amongst the Lord’s people over the years.  It continues to.  As we write this, (AD 2000) a large international fellowship of believers is splitting over this issue.

19        It seems to me, the crux of the matter is: What things are immoral enough and what teaching denies the doctrine of the Christ, (and the Father and the Son) enough to preclude practicing OF with that person?  I believe most of those who teach and practice OF would agree with us these things preclude OF (as well as permanent reception).  It is the ecclesiastical beliefs and practices that they reject as adequate reason to refuse an occasional visitor the emblems from the Lord’s Supper. What differences are sectarian if brought to bear as a litmus test for fellowship?  Which are not?

20        Some among us have cited Amos 3:3 “Can two walk together, except they are agreed?” Yet there are many things upon which earnest godly believer’s do not agree completely.  There are clearly many things which are not to separate believers from one another.  Romans 14 gives some examples.  Therefore the principle from Amos cannot universally apply to all differences, or there would not be many believers walking together, (perhaps not even many married couples).  Does it apply at all?  If everyone does not yield some they will not walk together for long. We can certainly agree with, and walk with God, and doing so, walk together with one another.

Philippians 4:5.  Let your moderation (gentleness, forbearance) be known to all men. The Lord [is] at hand.

Not that any should yield in the face of immoral acts, or the “doctrine of Christ”.  But we are to be long‑suffering, regarding issues of secondary importance.  Many, many scriptures attest to this, e. g. :

Ephesians 4:1‑4     1* ¶ I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation by which ye are called, {of the Lord: or, in the Lord}  2* ¶ With all lowliness and meekness, with long‑suffering, forbearing one another in love;  3*  Endeavouring to keep the unity of the Spirit in the bond of peace.

But we must agree on the things that are crucial.

We must agree that “a little leaven leavens the whole lump”, or we cannot break bread  together,

6/27/2000