Scripture loves unity among the saints, but does not mandate uniformity. Somewhere Tozer points out that a hundred pianos all tuned with the same tuning fork will all be in harmony with one another. So believers, when conformed to Christ and submitted to the same sound doctrine, will find their Spirit-given unity (Eph. 4:3).
But within the Body of Christ, we will necessarily be different from one another. Indeed, as unpopular as it might be to say this out loud, we will not even be equal. We will be different in both the degree and the kind of giftedness we possess. We will possess and receive different amounts of honour (1 Co. 12:23-24). We will have very different functions in the Body (Ro. 12:4). We will supply different portions of what is needful (Eph. 4:16). Our differences make us neither useless to the Body (1 Cor. 12:15-18), nor autonomous and self-sufficient (12:21-22). We are mutually interdependent.
Scripture speaks often on this theme because of equal and opposite errors. One is to expect that unity must flatten out differences and enforce a uniformity of ability, appearance, opportunity or even outcome (as the social justice warriors now demand). This ends up destroying the church’s true diversity through legalistic taboos, and making unity a matter of outward similarity. The Bible wants us to accept that we are different and yet unified.
The other error is to turn our diversity into a kind of conglomerate of preferences, with each competing with the others for its space in the sun. The church becomes a mall of consumeristic “tastes”, and everyone demands some shelf-space. Here, preferences turn into protected islands of private property, guarded fiercely, and sometimes even paraded proudly. Here Scripture simply rebukes us for selfishness. A difference in preference can be exploited by the flesh into despising or judging (Ro. 14:3, 10). We can parade our preference causing sorrow in another (Ro. 14:15). We can flaunt our liberty in front of one whose conscience is still unstable, leading him to choices that will destroy him (Ro. 14:13, 20-21; 1 Cor. 8:7-13). But these are proud responses, selfishly insisting upon our own preference at the expense of another’s. Essentially, we assert our differing preference as more important, or more valid, than another’s.
This ends up destroying the church’s true unity through a foolish tolerance of selfishness, making diversity a matter of mere multiplicity of competing preferences, regardless of how the co-exist. The Bible wants us to accept that we are one body, with differences submitted to that unity.
Protecting the submitted differences within the church involves several beliefs and practices.
First, believers need to embrace the differences and “inequality” as part of God’s created order and redemptive purpose. We do not need to set up quota systems in the church. No one should ever be excluded on the basis of race or wealth or sex. Diversity, when yielded to the lordship of Christ, is beautiful.
Second, believers need to understand the meaning of “the weaker brother” (It does not refer to someone with a stricter conviction than yours). Protection of the conscience of others always trumps my own liberty.
Third, believers need to know that liberty is always loving, not self-assertive. The strong protect the weak (Ro. 15:1-2). Personal rights and privileges can and should be suspended, delayed or forgone entirely for the sake of winning others and upholding a blameless testimony (1 Cor 9:1-27).
Fourth, believers need to understand that certain areas of life allow for opposite conclusions and practices by Christians, with both sets of Christians pleasing God (Ro. 14:5-6). Certain matters can legitimately have more than one approach by very different Christians, and these responses can all be acts of holiness. Identifying and distinguishing these from matters of clear moral prescription or prohibition is where we now turn.