A. We will lose our biblical orthodoxy and faithfulness.

In calling for city-church unity, we are not asking any single local church to sacrifice its theological distinctives. Unity is not about uniformity. The concept of the universal church indicates that Jesus is ultimately building only one church - that Church which includes a multitude of individual congregations, house churches, city churches and every true believer around the world. Paul defined the parameters of entrance into that church in I Corinthians 1:2 when he said, "…all those everywhere who call on the name of our Lord Jesus Christ, their Lord and ours." This level of church obviously has the highest level of diversity with the lowest level of theological uniformity.

As we move to the smaller sub-units of the Church Universal, each step takes us in the direction of less diversity and greater theological uniformity. A biblical example of this is certainly the difference between the church in Antioch and the church in Jerusalem in Acts 15. Jews from Jerusalem were trying to add to belief in Jesus Christ the Jewish rite of circumcision as requisite for salvation. In essence they were seeking to enlarge the sphere of "core orthodox doctrine" required for entrance into the church beyond the boundaries required by God. On the other hand, in regard to cultural/religious customs that were matters of preference (personal or corporate), the church in Jerusalem gave advice but never insisted on conformity to their practices in order to enjoy fellowship (Acts 15:28, 29).

So, to the question, "What is the primary basis of our theological unity?" we would answer, "The genuine apostolic, orthodox, biblical faith in Jesus Christ necessary for salvation and as set forth in the Scriptures (see I Cor. 1:2; 15:3-4; Acts 16:31; Gal. 2:2). Upon that basis rests the broadest level of unity among the people of God.

From there we move into what could be termed a secondary level of unity - those doctrinal issues which do not define the core of the salvation gospel but are important for Christian living. These would be essentially theological approaches and preferences outside of core orthodoxy which define the theological boundaries of any given denomination or church (such as pre-tribulation or post-tribulation eschatology, dispensational or covenant theology, differing theologies of ecclesiology or the gifts of the Spirit, etc.).

Moving yet further away from issues of core orthodoxy we come to a third level of unity and diversity, namely those issues which are not core orthodox doctrine of salvation nor explicit scriptural teachings but rather issues of tradition and preference.

Examples of this in the New Testament were the cultural and religious differences that existed between a predominately Jewish church (Jerusalem) and a predominately Gentile church (Antioch) as seen in Acts 15. Today it might manifest itself in styles or traditions of worship, in extra-biblical codes of conduct or dress, in differences of ministry methodology, etc.

If the previous three levels of unity are thought of as concentric circles, it becomes evident how sectarianism can easily develop within the people of God. By simply expanding the size of one's "core orthodoxy" required for fellowship with other believers, one includes more and more secondary and tertiary level issues into the realm of 'required core orthodoxy'. The effective result of this is to exclude from fellowship all those who do not agree with one's given theology within one's defined realm of core orthodoxy.

"Christian cults" develop when "core orthodoxy" envelopes all three levels of belief, effectively excluding all others who do not share one's entire belief system.

In summary, to require anything more than the historic apostolic orthodox doctrine of salvation in order for there to be a common ground of theological unity between God's people is to move in the direction of sectarianism and isolation. But to limit the required core orthodoxy to the historic apostolic message of salvation by faith in the Lord Jesus Christ is to enable a foundational minimum ground of unity without sacrificing orthodoxy.

B. We will lose our local church autonomy.

But what of functional unity? What does it mean to walk together functionally as unique, different local churches within a city? Won't there be a loss of local congregational autonomy and in increase of multi-church conformity?

Let us state that genuine biblical unity does not require some increased control by a centralized leadership nor decreased diversity in the local expressions of the church. Ephesians 4:1-6 makes it clear that there are certain foundational truths around which the body of Christ in a city can enjoy functional unity and relationship. That passage goes on to express that such unity is to take place within the context of great diversity of expressions/gifts of God's multi-faceted grace (Eph. 4:7-16). We acknowledge the right of each pastor, congregation or denomination to think differently and hold to differing points of theology. But diversity cannot become a justification for functional disunity.

It is not common events, projects or methodology that forms the basis of our functional unity but rather the uniting of the Church around a common goal. Events and strategies do not become ends in themselves but rather steps along the road toward a continually ongoing mission of reaching every person in this city with the gospel of Christ.

Such unity is closely related to our common theological ground of unity (salvation in Christ Jesus) but focuses now upon the human side of the equation - the Great Commission and the need of every human being for the gospel. As such, it conforms to the purpose for which Jesus prayed for our unity in John 17:23 - "…to let the world know that you sent me and have loved them even as you have loved me" (see also Eph. 4:12, 15, 16 & Philemon 1:6).

The unifying factor here becomes the end result of seeing the Lord glorified through united obedience to his disciple-making call. At the same time it respects and maintains the diversity God designed for his Church in the outworking of that common goal (see Gal. 2:7-10).

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