Tribalism and Unity - Part 4

An International Church Vision for The Practice of Unity:

A Missional Imperative.

International Churches (ICs) are communities in which the vision of every tribe, nationality, language and peoples is happening already. ICs therefore are microcosms of the future. ICs are living witnesses to the world, and to the rest of the body of Christ, that the cross really does have power to break down the barriers and bring unity. ICs have a major responsibility to the wider church as to how it is possible to practice unity even with such an incredible mix of denominations, cultures, theological emphases, and socio-economic-political realities.

Every Christian leader believes that unity is important but not so many have a passion for it.[1] Not so many feel the great weight of significance given to unity in the New Testament. The burden and the passion for unity seems to be largely missing or treated lightly. We might have to learn to get along well with people we don’t like, or don’t agree with or understand, or even find culturally offensive. Yet the NT repeatedly comes back to unity as a core achievement of the cross and a fundamental practice for the church to reflect the glory of God.

Unity is a primary mission strategy given the words of Jesus in John 17. Unity is how the world gets to see the truth about Jesus and the power of the cross. Yet, the divisions across the Christian community are one of the reason why so many dismiss the Christian faith as contradictory and ineffective. It seems that one of the mission strategies being utilized by God is to correct the church is by facilitating the growth of international churches in which we have no choice but to unite with many people who are so different to us.

Let me write that again, the international church has great strategic significance in God’s mission to our broken world because when the barriers are broken down, and unity practiced across these traditional barriers, the power of the cross is made effectual. Unity is a major missional imperative.

Jesus prays for God to make us one. How exactly does God answer Jesus’ prayer? Jesus is asking God to bring unity: He is not so much exhorting us to make it happen.

First the Old Testament.[2]

There is a strong tradition of unity through the Old Testament narrative. Only a summary can be provided here.

God’s people were often referred to as “The congregation of Israel” because gathering/assembling together from time to time was one of the distinctive features. Regardless of tribal and other diversities within the nation, there is a unity within this nation that centres on God Himself and is expressed practically in assembling together.[3] Scattering and fragmentation may develop out of sin or the judgement of God but being gathered together is God’s way of bringing blessing to the nation. He calls the nation to assemble together to repent (eg. Joel 1:14, 2:15-17). He gathers people and nations for judgement. He also makes it very clear that a blessed people is a united people who routinely gather as one before Him. Note that this is the whole nation (church/body of Christ) that gathers as one rather than merely having the tribes (denominations) gather independently of one another.

This is not surprising. One of the features of the curse of Genesis 3 is that the judgement of God fractures all relationships, as confirmed by the subsequent history. When God acts in grace to bless, He brings people together in unity before Him. In Joshua 22, the risk of division due to misunderstanding is strongly resisted because the unity of the nation was an essential part of their relationship with God.

The narrative of Scripture is one involving three players, God, humankind and non-human creation. What begins in harmonious integration is disintegrated by sin and by God’s use of the earth to punish. The earth is the innocent victim and so grieves and groans longing for liberation. The anticipated Kingdom under the Messiah re-integrates the created order. Paul describes this as “the reconciliation of all things” (Colossians 1:15-20). The re-integration of all things in and through Christ demands peace and harmony across the community of God’s people. The Old Testament looks forward to this re-integration. Disunity (factionalism/tribalism) fractures the very work that God has entrusted to His Son.[4]

This unity across the people of God is also expressed in the ordering of the society. Genesis 1-2 is a description of God so ordering the creation as to make it habitable for humankind as well as setting up an order in which humankind is to have an active participation. Sin and judgement bring disorder. The Law outlines the ordering of society so that society functions in accordance with God’s design. Numbers describes both census taking (Numbers 1:1-54, 26:1-65) and the ordered layout of the camp centred on the Tabernacle (Numbers 2:1-34). Ezekiel, as he describes the future blessing of God also describes God’s people as living in an ordered society (Ezekiel 45:1-12, 47:13-48:35).[5]In such an ordered society, “The Lord is there.” Several benefits flow out of such an ordering of society not least of which is the preservation of equality and justice for all. Ezekiel looks for the day when even the centuries old fracture between North and South, between Israel and Judah, is healed and the two become one (Ezekiel 37:15-28).

This ordering of society with its unity and cohesiveness had a profound missional purpose. Note the last verse just referred to, “Then the nations shall know…” This is a recurring theme throughout the Old Testament. Whatever may be the work of God for Israel, His purpose was never just for Israel. Israel was to be the missional agency to bear witness to the nations of God’s power and goodness. Only with unity could Israel ever hope to fulfill such a vision. The recurring vision of nations coming to Jerusalem because of the witness of God’s people (eg. Isaiah 2:1-5, Zechariah 8:20-23) is constantly frustrated by the sins of Israel. The miracle of unity is just that, a miracle. It is a profound testimony of God’s unique capacity to achieve what no one else has ever done, bring unity, integration, peace, harmony to a whole society/community.

In these days of massive migration, from everywhere to everywhere but with a particular concern for the millions of asylum seekers, we do well to note the frequent instructions in the Old Testament to be an inclusive society. Unity welcomes the stranger, the one who is different. [6]

Psalm 133 is well known for its opening verse, “How good and pleasant it is when brothers live together in unity!” We read the descriptions of its goodness that follow but tend not to see the point of the last line that parallels the first, “For there the LORD bestows his blessing, even life forevermore.” The Psalm (a Psalm of Ascent) ends as it begins with celebration of unity as God’s people come together in pilgrimage to Zion. In the gathering together of God’s people in unity God commands blessing. And the unity of pilgrimage is at its best when this unity is more than just for special occasions but practiced routinely as God’s people live together.

One final point must be made in this brief survey of the Old Testament. Unity is consistently presented as a divine initiative. Only God can make this happen though this never implies that God’s people bear no responsibility to strive with passion for the same goal. God is the one who gathers. God is the one who brings unity of heart, mind and action (Jeremiah 32:39, Ezekiel 11:19 – best not read with Western individualism). In uniting His people to Himself, God unites them to one another. So Jesus prayer in John 17 is consistent with such a perspective. The impact of the Gospel will always be hamstrung when the witness of God’s people is not unity but factionalism. We must do likewise, be at prayer that God would make the miracle happen and unite His people.

Unity in the Old Testament is a missional imperative.

New Testament.

As with the Old so with the New, there is a considerable volume of material on unity which demonstrates how important it was to the early church. Again, all we can do here is summarize.

While Jesus makes little reference to “church/assembly” as such, it is perhaps significant that in Matthew 16:18 He does talk only of one church. And in Matthew 18:19, He does indicate that agreeing together has particular significance. If we limit these words to local issues in local churches, we may blind ourselves to the more fundamental principle of the effectiveness of operating in unity.

Reference has already been made above to John 17:20-26. Four points are vital for understanding Jesus’ prayer. The first is that Jesus is asking God to bring unity. As in the Old Testament, so in the New: primarily, unity is a divine work and only with God’s work can unity be realized. This raises the question of how exactly God responds to Jesus’ prayer? Secondly, this unity is far from superficial or trivial. The gold standard for unity is the unity between Father and Son. John’s Gospel is a narrative on the perfect unity between Father and Son as manifested in a variety of contexts. Jesus prays that this same perfect and complete unity be practiced between all in Christ. Thirdly, this unity has a direct mission purpose as stated in verses 21 and 23. The credibility of the Gospel is a direct outcome of unity. Who is this Jesus in whom all are called to believe? And how do we know? Fourthly, unity is essential for love to be known (v. 23). As we love one another, so the world learns about the love of the Creator. But there is little evidence of love in a divided or factionalized Christian community.

Ephesians has much to say about what God does with Jesus’ prayer. God’s ultimate purpose is stated in Ephesians 1:10, all things in all creation summed up, united together, in Christ. How so? First,through the cross, the barriers that divide are broken down (Ephesians 2:11-16). Paul’s particular concern is the breaking down of barriers between Jews and Gentiles but the impact of the cross is clear, all in Christ are brought together as one. Secondly, in the enthronement of Jesus after His ascension as supreme Lord of heaven and earth (Ephesians 1:19-23). Thirdly, through the unifying work of the Holy Spirit (Ephesians 2:17-22). All in Christ united together as the temple dwelling place of God through the Spirit. The cross brings peace and peace is manifested in the unifying work of the Spirit.

This unity is a priority for the proclamation of God’s wisdom to the powers above (Ephesians 3:10). His exhortation is not to strive to make unity happen but to practice and preserve the unity they already have through the cross of Christ (Ephesians 4:3-6). God sets up various ministries so that the whole body as one (“unity in the faith”) is incorporated into Christ and joined together in love (Ephesians 4:11-16). Much of the various practical instructions that follow are about the implementation of the unity we already have. Grieving the Holy Spirit is to behave in such a way as to contradict this unity (Ephesians 4:30) and the filling of the Spirit enables us to continue “submitting to one another” (Ephesians 5:18-21) across the various relationships of our lives. Note that the stand that Paul exhorts all to take against the powers of evil is expressed as a collective stance (Ephesians 6:10-17). The details of the armour are singular whereas the responsibility is plural. You, plural, stand. Together, take your stand against these powers.

The familiar summation of Paul’s understanding of discipleship applies perfectly well to unity. “Be what you already are.” Already you are one in Christ so work hard to ensure that nothing in the Christian community contradicts this or suggests it is not true. To minimize or disregard this unity in Christ is to effectively call into question the effectiveness of the cross.

Paul’s companion letter to Ephesians gives emphasis to this same unity though expressed differently. Again, Paul presents a high view of Christ (eg. Colossians 2:3, 9-12) as central to figuring out what disciples already have in Him and how they should respond. The pivotal statement on this supremacy of Christ is Colossians 1:15-20. Creation and redemption come together in Him. In the beginning, all things in creation integrated harmoniously in Him (Colossians 1:15-17) and then re-integrated in Him through the cross (Colossians 1:19-20). Paul makes no mention of the disintegration and enmity that sin brings into the world except that it comes to an end through the peace of the cross. Reconciliation of all things is mind-boggling in its scope while so obviously including the body of Christ. This is not just the vertical relationship of all things with God but, as verse 17 makes clear, this reconciliation is omni-directional. Reconciliation with God must bring reconciliation between all things but especially between all those in Christ. That is, unity across the whole body of Christ. The credibility of the cross to bring reconciliation is to be demonstrated in the practice of the unity/reconciliation we already have.

So Paul states, “I want their hearts to be encouraged and united in love” (Colossians 2:2). The various features of the false teaching and practices that he then addresses put this unity in love at risk. The contrast is then described in the union with Christ that already has us raised up with him (Colossians 3:1-17). Note that much of the practices to be removed, and the practices to be put on, are about how we treat one another in the body of Christ. In particular, Paul makes the powerful statement that unites us in Christ, “There is no longer Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and free; but Christ is all and in all!” (Colossians 3:11, cf. Galatians 3:28). Consequently, particular practices are essential not least of which is, “Above all, clothe yourselves with love, which binds everything together in perfect harmony. And let the peace of Christ rule in your hearts, to which indeed you were called in the one body.” (Colossians 3:14-15).

With such a strong advocacy for the practices of unity, we are not surprized to find that the church in Acts was concerned for such unity. Unfortunately, English translations weaken Luke’s language when he describes the unanimity of the early church. Luke uses the word homothumadon, meaning unanimous or of one mind (Acts 1:14, 2:1, 2:46, 4:24, 5:12, 8:6, cf. Romans 15:6). Consequently, we read of the concern often discussed in Acts for unity between the Jewish and Gentile experiences of the Gospel.

It is a mistake to regard Romans 9-11 as some kind of aside. In fact, it is pivotal for the whole letter. The whole letter addresses the question of the righteousness of God with regard to how both Jew and Gentile can together receive God’s salvation by faith (Romans 1:16-17). Having worked through a sequence of arguments that demonstrate the equality of all before God, and the faith that for all brings salvation, Paul argues that God will not forsake Israel (Romans 9-11). Salvation will come to all who have faith like Abraham’s (Romans 4). Jew and Gentile are equal before God (Romans 10:12-13). The grafting in of the Gentiles into the olive tree of Israel joins all together who have faith (Romans 11:17-24). But note here the warning to Gentile believers to not be arrogant. There is a call here for mutual respect.

With this unity of Jew and Gentile in Christ in mind, read the chapters that follow (Romans 12-15). The practice of unity within the one body of Christ is discussed in a number of areas followed by the double benediction of Romans 15:5-6, 13. “May God … grant you to be like-minded so that unanimously (homothumadov) with one heart and mouth you may glorify God.” Accept each other as God has accepted you whether Jew or Gentile. And so may God’s peace fill you all. Paul has many Gospel truths in mind as he writes to the Romans. Unity is one theme that matters considerably

The instruction to be likeminded is quite a challenge. It does not come easily and especially in our world of multiple diversities. Yet, Philippians strongly argues for such unity. Partnership/fellowship is an important theme (Philippians 1:4-7) as is avoiding unnecessary conflict (Philippians 1:15-18). He urges two disciples in conflict to find agreement together (Philippians 4:2-3) and commends the Philippians for partnering with him (Philippians 4:14-19). But the primary passage is Philippians 1:27-2:18. Here various expressions of unity and unanimity are commended strongly. Note the missional significance of unity in 1:27-28. Note the common mind, in a common love, of 2:2 and the shift in attitude that is essential for this to be so (Philippians 2:3-5). Working out the practice of salvation follows (2:12) and this practice incorporates the specifics that begin the chapter. But the key is the example of Christ. We are to follow him in self-emptying (Philippians 2:5-8). This does not mean we agree on everything in some simplistic way but rather that we join together in much humility and a readiness to put aside all personal concerns. Given the arrogance and over-confidence that so often prevails in debates across the evangelical church, this is a critical requirement.[7]

In Galatians, Paul objects to wrong understandings of the Gospel that may bring barriers between Jew and Gentile believers (Galatians 2:11-21). His practical instructions, arising out of His Gospel (Galatians 5:14-6:10), centre much on relationships within the body of Christ. The Fruit of the Spirit have much to do with how we treat one another.

Divisions within the Corinthian church are well known. Disunity was present in perspectives on leadership, relationships between men and women, between rich and poor at the fellowship meal, complaints about Paul and comparisons between Paul and the super-apostles, what it means to be “spiritual”, and so on. To address these issues, he exalts Christ above all, celebrates human frailty, stresses sacrifice rather than self-interest, and emphasizes mutual dependence on one another.

 

There is a considerable volume of unity material in these letters to the Corinthians. Not all can be included in these brief comments.[8]Here we will confine ourselves to just two. Spiritual matters obviously have caused divisions in the church and Paul addresses these over three chapters (1 Corinthians 12-14).[9]He emphasizes that not just some but all receive a particular capacity to serve others in the church. And for all it is the same Spirit who grants these to us (1 Corinthians 12:4-11). All in Christ are joined together as one body because the Spirit who lives in one is the same Spirit who lives in all. Consequently, all serve others with their gifts and all receive from the ministries of others. And so a mutual respect and honouring of one another is fundamental. To function in any other way would contradict what the Spirit is doing (1 Corinthians 12:12-30). Rather than competitiveness, attitudes of superiority, and self-interest, Paul has “a more excellent way” (1 Corinthians 13:1-13). Love for one another is supreme to all aspects of spiritual experience. In the practices of the church gathering, the edification of the whole body is the basic criterion that decides what happens in church (1 Corinthians 14:1-40). In all things “spiritual” Paul argues for unity and unity comes from an appreciation of the work of the Spirit and the priorities for life and ministry in the church. Though Paul’s focus here is a local church, how might these same values and perspectives apply across the whole body of Christ?

The issues of leadership were very real for the Corinthians and both letters address the problem. One particular passage is crucial for our understanding of unity. Paul confronts the foolishness of loyalty to particular leaders whenever this brings division and competitiveness in to the church (1 Corinthians 1:10-17). His desire is for unity, “that you may be united in the same mind and the same purpose.” To be otherwise, by creating disunity by exalting particular leaders, is to follow the false wisdom of the world. Paul has diligently avoided this culture of leadership and its divisiveness. Why? Because to do so would empty the cross of Christ of its power. This is an extraordinary statement. To function is any way the works against the work of the cross is to call its effectiveness, its power, into question.

We know this already….

• Forgiving one another demonstrates the forgiveness that comes to us through the cross.
• We love one another because God has first loved us and this has been perfectly revealed in the cross.
• We died to sin in union with Christ on the cross and so we live in accordance with the power of the cross to overcome sin.
• Through the cross we are justified, declared to be righteous and just in the sight of God. We are to live as people with a love of righteousness and justice so that the power of the cross to transform lives is established.
• The cross brings the reconciliation of all things to God through Christ and so we demonstrate the power of the cross to do so by reaching out to others with a spirit of reconciliation.

The power and credibility of the cross is revealed in us as we live and serve in accordance with the achievements of the cross. As with these things just listed, so with the unity of the one man, the one body of Christ, the one temple of God, that Christ has established in the cross of peace. If we function in any way that contradicts this, we empty the cross of its power. And if the effectiveness of the cross in one aspect is questioned, so its effectiveness in all achievements of the cross become doubtful.

This is the tragedy of the disunity, factionalism, tribalism of the church across the world. We proclaim the glory of the cross and then function as if it is not so.

In this one line Paul has captured the essence of his various arguments for unity. It is about the cross. As such it is about Christ. And it is about the credibility of the cross, as atonement for our sin, and to establish the credentials of Christ’s worthiness to be exalted and enthroned at the right hand of God. Everything stands or falls on the credibility of the cross. For the world around us, such credibility comes from seeing the people of God in action. Love, forgiveness, unity, reconciliation, justice, and peace, in the life of the church, and in the mission of the church, is the message to the world that the cross has power.[10]

Mission confronts the powers of the world – spiritual and otherwise – that oppose the growth of God’s Kingdom. God in Christ is the one who breaks down their power; our calling is to stand firm in the truth of the Gospel (Ephesians 6:10-17). Our calling is to be the church in which the wisdom of God is made known to the powers above (Ephesians 3:10). In Ephesians, this wisdom of God centres in every way on the cross; a wisdom that achieves the miracle of unity (Ephesians 2:11-22). The truth of the cross is the weapon that defeats the rebellious powers above. And the truth of the cross is revealed whenever the church functions consistently with its achievements.

Whenever we engage in mission but function in disunity, we work against our own work!

Unity is a missional imperative.

And so practically speaking ….

I began with a recognition that through the IC God is breaking down the barriers that have fed the disunity of the church for far too long. The IC is in a most privileged position, and a most influential one.

We know that people in the IC comes from everywhere – and they take with them to wherever they go next the vision of unity they learn in your IC. Hopefully in your IC they are not picking up the opposite message![11] And hopefully they are not just envisioning unity within the church but also seeing its strategic missional importance.

The theme of unity throughout the Bible is weighty and strong. It is far from just being something to think about when everything else is going well. Unity is a pivotal facet of all discipleship, all church life, all relationships across the body of Christ, and all leadership. The IC leader is called to be a unity facilitator and advocate. It is fundamental to the leadership of the church; it is fundamental to the church’s role in the mission of God.

Several practical realities follow:

• Unity is not uniformity, not some kind of mono-cultural society, and not a call to establish a large institution to bring us together. Unity is attitudinal, organic and relational. Unity is a mind-set, a different perspective on everything. Unity is a passion and a vision that drives and shapes all we are and all we do. Unity demands we function at all times with a reconciling spirit.
• Unity is a passion for God’s Kingdom to increase in God’s way. A passion for God’s glory to be seen in the everyday life of the whole body of Christ. Unity is a passion that brings grief as we see how much the disunity of the church grieves our God and calls the efficacy of the cross into question. This passion comes from Scripture and from the Spirit’s shaping of our hearts and minds. If unity is not a passion for you, I urge you to search the Scriptures and pray that the Spirit will give you the same passion for unity that He has.
• Unity is certainly a vision and a calling but it is not the only reality. There are doctrinal priorities that must be taken seriously. The orthodox standards as expressed in the creeds on the nature of the Trinity. The absolute priority for the Bible to be the highest authority in determining faith and conduct. Salvation by grace through faith made possible by Jesus dying the death that should have been ours.[12] Unity does not mean sacrificing all till we find the lowest common denominator.
• The unity God has already established through the cross is a unity that requires all leaders to be pro-active. Not just waiting to see what might be possible but actively advocating for unity and facilitating opportunities for unity to be practiced. This proactive resolve includes addressing the forces that work against unity: the spirit of independency, the fears of various kinds, the longing for self-importance, the dislike of particular cultures or nationalities, the exaggerated significance of the denomination or group you belong to, and the blindness to the various ways we each work against our own commitments.
• Unity within the local church is readily appreciated by leaders but within the multi-everything world of the IC there is so much more to consider. Many of these I introduced elsewhere on the breaking down of tribalism in the IC.[13]
• Unity is a relational passion which engages leaders in much sharing of beverages and meals across the spectrum of the body of Christ!

However, true leaders striving for unity will not confine themselves to the local church. There are so many opportunities beyond this.

Some of the relationships in which greater unity is always needed include….

• Relationships between the international churches in your city or country.
• Relationships between the international and the national churches.
• Relationships between the international churches and the various para-church ministries operated by internationals and nationals.
• Relationships within and between networks and partnerships.

Unity demands that we always ask the question about how any proposal for one IC, including starting a new one, might affect other churches or ministries in the city.

The leader of unity works to facilitate relationships of mutual respect and support, stronger desires to find ways to cooperate together, and if possible to partner together in worthwhile activities. This could be everything from a combined church service, to praying for one another,to helping each other out with various projects, to combined bible study groups, to a partnership to address a particular mission opportunity.

In many places, city-wide or even country-wide partnerships have been set up to facilitate cooperation and explore possibilities for working or learning together. Various networks do likewise. A passion for unity goes hand-in-hand with a spirit of reconciliation. Many ICs have found that this leads them to work hard at improving relationships with the government, especially in those places where political antagonism towards the church has been the norm.

The mobility of most IC church people is one of its strategic strengths. As people move on to new countries and new churches, hopefully they will take with them the vision and experience of unity that they found in your IC.

The international church has enormous missional potential across a wide front. It certainly varies from one context to the next. One particular missional opportunity of great significance for all ICs is the privilege of demonstrating the power of the cross to bring the unity that Jesus prayed for. Despite two millennia of history we have yet to really see how much impact the Gospel might have if the miracle of unity (and the love that comes with it) was common across the body of Christ. This is God’s way; why would we want to do it any other way?

Graham Chipps

January 2017

[1] As reflected in the miniscule number of publications by evangelicals on the importance and practice of unity. Massive amounts of repetitious material published on everything else but so little on unity. This alone declares how much we have failed to takes seriously one of the great themes of the Bible.

[2] See David J Reimer, 2012, The Old Testament and the Unity of the People of God, in the “Scottish Bulletin of Evangelical Theology”, 30/1:6-20.

[3] A simple search in a standard Bible software programme will soon find many references to this gathering. Unfortunately, the NIV mostly does not translate with the word congregation.

[4] Some may be tempted to read this as a version of universalism. Not so. This is a reintegration that excludes those who are not in Christ; those who have indicated they do not want to be part of God’s Kingdom.

[5] Ezekiel’s detailed ordering of the temple is another feature of this same ordered and integrated society (40:1-46:24).

[6] See, for example, the introduction to these obligations in the second and third chapters of M Daniel Carroll, Jr, 2013, “Christians at the Border: Immigration, the Church, and the Bible.” Grand Rapids, MI: Brazos Press.

[7] For an excellent discussion on the practice of self-emptying see Andrew F. Bush, 2013, “Learning from the Least: Reflections on a Journey in Mission with Palestinian Christians.” Eugene, OR: Cascade Books.

[8] A simple way to begin to see Paul’s perspective is to read through these two letters and collate together all the material on two things: (1) the high and exalted view that Paul has for Christ and how he applies this to the issues before the church. It is God in Christ through the Holy Spirit who makes good things happen and not the church leaders – no matter who they are. (2) The self-abasing, self-emptying, sacrificial lifestyle, jars of clay, and weakness emphasis that flows through both letters. These two features shape all else he has to write.

[9] Note that both chapters 12 and 14 begin with a reference to these spiritual things/matters. Unfortunately, English translations insert the word “gifts” (1 Corinthians 12:1, 14:1, 14:12) and so narrow the range ofpossibilities that Paul may be referring to. It seems there were people in the church who claimed to have a spirituality that was superior to others.This was not necessarily just a matter of gifts.See also the earlier references in 1 Corinthians to the question of true spirituality (eg. 1 Corinthians 2:1-3:23).

[10] Ihave not commented on the other books of the New Testament. I urge a re-read of these with the unity theme in mind. More material can be found especially on the call to love one another and what this looks like in practice.

[11] Churches need to take seriously the hidden agendas and messages of the church. Leaders can preach unity but then undermine unity in their attitudes and practices without even realizing it.

[12] Some will think this list is too short!!

[13]Tribalism and Unity – 1. “Tribalism in the International Church: With Four Leadership Priorities for Unity and Mission.”

Tribalism and Unity – 2. “The International Church, the Over-zealous, and the Unity of the Cross.”

Tribalism and Unity – 3. “Challenging the Tribalism of Your IC Leadership: A Vision for the Practice of Unity.”