Systematic Theology, by Louis Berkhof - New Leaven

might be in a very limited way, and for some reason of temporary expediency.” 22 In the
Netherlands this doctrine was eclipsed in recent years in the measure in which the
multi- or pluriformity of the Churches was emphasized in deference to the facts of
history and the existing condition. At present it is again stressed in some of the current
discussions. In view of the present divisions of the Church, it is quite natural that the
question should arise, whether these do not militate against the doctrine of the unity of
the visible Church. In answer to this it may be said that some divisions, such as those
caused by differences of locality or of language, are perfectly compatible with the unity
of the Church; but that others, such as those which originate in doctrinal perversions or
sacramental abuses, do really impair that unity. The former result from the providential
guidance of God, but the latter are due to the influence of sin: to the darkening of the
understanding, the power of error, or the stubbornness of man; and therefore the
Church will have to strive for the ideal of overcoming these. The question may still
arise, whether the one invisible Church ought not to find expression in a single
organization. It can hardly be said that the Word of God explicitly requires this, and
history has shown this to be infeasible and also of questionable worth. The only attempt
that was made so far to unite the whole Church in one great external organization, did
not prove productive of good results, but led to externalism, ritualism, and legalism.
Moreover, the multiformity of Churches, so characteristic of Protestantism, in so far as it
resulted from the providential guidance of God and in a legitimate way, arose in the
most natural manner, and is quite in harmony with the law of differentiation, according
to which an organism in its development evolves from the homogeneous to the
heterogeneous. It is quite possible that the inherent riches of the organism of the Church
find better and fuller expression in the present variety of Churches than they would in a
single external organization. This does not mean, of course, that the Church should not
strive for a greater measure of external unity. The ideal should always be to give the
most adequate expression to the unity of the Church. At the present time there is a
rather strong Church union movement, but this movement, as it has developed up to
this time, though undoubtedly springing from laudable motives on the part of some, is
still of rather doubtful value. Whatever external union is effected must be the natural
expression of an existing inner unity, but the present movement partly seeks to fabricate
an external union where no inner unity is found, forgetting that “no artificial
aggregation that seeks to unify natural disparities can afford a guarantee against the
strife of parties within the aggregation.” It is un-Scriptural in so far as it has been
seeking unity at the expense of the truth and has been riding the wave of subjectivism
22 Scottish Theology and Theologians, pp. 97 f.
635