What is sectarianism?

Originally, it meant ‘school’ or ‘party’, based on the opinions of their leaders. Sects, in this sense, come about when a special doctrine is formed (or a scriptural doctrine is overemphasised) and, in order to belong to this school or party, you have to subscribe to this doctrine (see 1 Cor.11:18.19).

The Greek word translated sect is derived from a root meaning to take for oneself, to choose or prefer. It is used to denote a body of men who have chosen for themselves a system of teaching or practice that differs from that course which is proper and correct. It bears with it a sting of reproach because it implies self-will and self-reliance in action, or at least ignorance. A course is chosen which deviates from, or is in opposition to, the true and Scriptural course.

Paul warned the Ephesian elders: “I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them” (Acts 20:29-30). And so it happened. That fair church that began with such a demonstration of unity and love was soon broken up into factions and sects, each contending for and seeking to build up their own party.

Now, what is it that really makes a group of Christians a sect, or sectarian? Mainly two things. One is to formally create an organisation to which you need to belong before you can enjoy fellowship with the other ‘members’. The other is to impose conditions on those who are received into fellowship – not the biblical conditions of pure walk, doctrine and association – but extra-biblical requirements, e.g. a certain dress code.

This, then, is the principle of sectarianism; the setting up of terms of communion or centres of organization which God has not appointed, which stand on no higher ground than man's institutions, or at best man's inferences from Scripture, as distinguished from God's express prescriptions. It is the principle rebuked in its first stage by the apostle in 1 Cor. 1.

They do not, for they are not one body, even professedly, but many; and by the very fact of what they are, to be a member of any one of them is to be not a member of the rest. Thus these bodies do not even represent the Church of God. They are societies of people who are associated together upon the ground, not of membership in the body of Christ, but of holding certain views which distinguish then from other Christians. And that (suffer me to say it, brethren; the appeal is to Scripture in the matter,) — that is true sectarianism, "schism" in the Bible sense, "schism in the body" (of Christ).

They do not, for they are not one body, even professedly, but many; and, by the very fact of what they are, to be a member of any one of them is to be not a member of the rest. Thus these bodies do not even represent the church of God. They are societies of people who are associated together upon the ground, not of membership in the body of Christ, but of holding certain views which distinguish them from other Christians. And that (suffer me to say it, brethren — the appeal is to scripture in the matter), that is true sectarianism, "schism" in the Bible sense, "schism in the body" (of Christ).

But notice what is connected with "lowly-mindedness." "In lowly-mindedness esteeming one another more excellent than themselves." If we have truly learned ourselves in the presence of our Saviour, then we will be the more ready to obey this injunction. And let us remember that "one another" is plural. Do we ever think, even though the words may not pass our lips, "How glad I am the meeting where I go is more separate than that group of Christians over there." "Those to whom I belong are better taught in the Word than so-and-so." "We would not do the kind of things those people do." Is this esteeming one another more excellent than themselves? What is this but party-spirit? What is it but sectarianism? And pride linked with party-spirit.

The evidence that they walked not according to the Spirit and the wisdom of God, was the strife and factions which existed among them. They were carnal and walked according to man. This party spirit among them had its source not in the Spirit Of God, but in the flesh. In it, not the Lord was glorified, but man was exalted. They were more occupied with Paul and Apollos, their persons and talents, than with the Lord Jesus Christ. In this way sectarianism began, as the fruit of the flesh. And the remedy for it is "seeing no man but Jesus only." If the Lord Jesus Christ is owned in His glory, and union with Him is enjoyed, then the carnal condition ends and the believer walks in the Spirit and glories no longer in man. Paul and Apollos were but servants by whom they had believed. It is true Paul planted; Apollos coming after him, watered, but God gave the increase. God is all. And any man, whether he planteth or watereth, shall receive his own reward according to his own labor. They were God's fellow-workmen and the Saints are God's husbandry (tillage), God's building. And so all true servants of the Lord, though differing in gifts, are one in this that they are instruments in God's hand.

Any professed Christian company that gathers on any other ground than that of the one body of Christ is sectarian. Whatever doctrines we hold must be doctrines applicable to the entire body of Christ, for if we adopt doctrines that apply just to our particular group, we are on sectarian ground, for those doctrines in essence separate us from other members of the body of Christ. To adopt a denominational name is contrary to scripture: its results are divisive and therefore sectarian. Some would justify such a position, saying that such divisions promote a healthy rivalry, spurring believers to work harder for their cause. Is rivalry among the saints of God healthy? Is it good to work harder for our own cause than to work simply for God? Was there rivalry between Peter, Paul, James, John and Timothy? Such rivalry itself involves sectarianism; a selfish energy to accomplish things for a special section of the church.

But there is another form of departure from the truth which may hinder God's children from keeping the unity of the Spirit. By misuse of doctrine or discipline they may form a unity not only in fact but in principle and design narrower than Christ's body. Are such on God's ground? I trow not. They may openly draw up their own form of government, or they may privily have an understood, though unwritten, system of rules which exclude saints as godly as themselves who cannot accept these rules. Here we have a sect. Their decrees are not the commandments of the Lord, yet they become practically as authoritative as His word, or (as is usual) yet more so. What is it for men to pretend that they have no human rules, when they introduce some unheard of conditions of fellowship, here rigidly, there loosely, according to varying policy or the caprice of their rulers, for those who come within their range? Anything of this nature takes the shape, not exactly of nationalism, but of sectarianism, which (instead of too wide or loose borders) rather seeks to split up those who should be together, making their communion express their difference from their brethren, and in no way standing together on that unity which is of God. It is in principle sectarianism; and, if they know better, they are more guilty than ordinary dissenters.

Under this head we find God's children often scattered through the pressure of questionable and even wrong discipline, or of unduly urged if not false doctrine. Some prefer a communion which is distinctively Arminian, or decidedly Calvinistic. Some might press particular views as to the coming and kingdom of Christ; others as to ministry, bishops, elders, etc.; others again as to baptism, the mode or the subjects. These ecclesiastical legislators seem not at all aware that their abuse of these doctrines or practices is incompatible with keeping the unity of the Spirit in the bond of peace, they themselves being wrong, if not in their views, at least in the way they are pressed.