Theology
Jason Cherry
Mar 17, 2025
Introduction
The difference between sinful and righteous division needs careful explanation. It is the kind of distinction that, if ignored, can lead one to amputate a limb for a paper cut or keep gangrene rather than remove the infected limb. Yet the truth is both sharper and stranger: there is a way to divide that preserves purity just as there is a way to unify that destroys it.
The Sin of Divisiveness
Scripture repeatedly warns against those who cause divisions (διχοστασίαι) in the church. In Romans 16:17, Paul instructs Christians to “watch out for those who cause divisions and create obstacles contrary to the doctrine that you have been taught; avoid them.” Titus 3:10 speaks of having “nothing … to do with” a divisive person after warning him twice. Jude 19 describes those who create divisions as “worldly people, devoid of the Spirit.” The sin here is not disagreement per se but rather a spirit of factionalism, a prioritization of personal agendas or secondary matters over the unity of the body of Christ.
Paul tells the Corinthians to “be united in the same mind” (1 Cor. 1:10) because “we have the mind of Christ” (1 Cor. 2:16). If Christians don’t have unity based on the central matters, then they have division. The broader point of 1 Corinthians 1-2 is that division in the church occurs when Christians champion the mind of worldly wisdom over the mind of Christ. When Christians unite around anything other than Christ they become followers of that thing they have united around. For example, if Christians unite around their homeschooling curriculum, they are curriculum followers instead of Christ-followers. If Christians unite around a certain piece of legislation instead of uniting around Christ, then they are political activists instead of Christ-followers. If Christians unite around Peter or Paul, even then, they aren’t properly united. Unity over anything but Christ leads to division.
The sin of divisiveness is when a schism of titanic proportions erupts over the color of the new sanctuary carpet. Some see red as the only hue fit for the house of God. After all, it is the color of the blood of the Lamb. Others counter that blue alone will do. After all, it is the color of the heavens. The dispute is inflamed by whispers at potlucks and text message threads. It grows to catastrophic intensity. Families split. Longtime friends stop speaking. The other side is accused of being part of a Jewish conspiracy. Each group marches their separate ways in solemn indignation that these former friends were heretics all along.
The fabled church split over upholstery may be only a story, but it exemplifies the real danger of the church rent asunder, not by separation from heresy, nor standing up to unrepentant sin, but by the perils of captious zeal. Inappropriate causes of division include personal clashes camouflaged as doctrinal convictions, cultural preferences elevated to gospel essentials, and overly rigid views on tertiary doctrines.
The Duty of Division
On the other hand, separation from unrepentant sin within the church is not only permitted but commanded. In 2 Thessalonians 3:6, Paul exhorts believers to “keep away from any brother who is walking in idleness and not in accord with the tradition that you received from us.” In 1 Corinthians 5:9-10, he makes a distinction between avoiding immoral people within the church and recognizing that such a stance is impossible with unbelievers in the world. The goal of this kind of separation is not to create disunity but to maintain the church’s holiness and integrity (1 Cor. 5:7).
Sinful division disrupts the unity of the church for selfish reasons, whether through pride, doctrinal legalism, or personal ambition. But biblical separation is about preserving the church’s purity by distancing oneself from those whose actions compromise its witness. One destroys unity for unnecessary reasons; the other preserves unity in truth and holiness.
The New Testament contains multiple examples of separating from unrepentant sin or dangerous individuals. This is necessary for the purity of the church. In Matthew 18:15-17, Jesus outlines the process for dealing with a sinning brother: first, private correction; then, involving witnesses; and finally, bringing the matter before the church. If the person refuses to repent, he is to be treated as “a Gentile and a tax collector,” meaning he is to be regarded as an outsider to the fellowship of believers.
In 1 Corinthians 5:1-13, Paul rebukes the Corinthian church for tolerating a man living in sexual immorality. He commands them to “deliver this man to Satan for the destruction of the flesh” (vs. 5) and to “purge the evil person from among you” (v. 13), emphasizing that unrepentant sin must not be tolerated within the church.
In 1 Corinthians 11:18-19, Paul says, “I hear that there are divisions among you. And I believe it in part, for there must be factions among you in order that those who are genuine among you may be recognized.” The point is similar to that of 1 John 2:18-19 when John says, “Many antichrists have come …They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us.” Paul and John are saying that Christians ought not to unite with heretics.
In 2 Timothy 3:1-5, Paul warns Timothy about people in the last days who have a religious appearance but deny true godliness, listing their corrupt character traits. He explicitly instructs, “Avoid such people” (vs. 5), indicating that some who claim to be Christians must be avoided if they persist in wickedness.
In 2 John 9 – 11, John warns against those who bring false doctrine, stating that anyone who “does not abide in the teaching of Christ, does not have God.” He commands believers not to receive such a person into their house or even greet him, to avoid participating in his wicked works.
In Revelation 2:20-23, Jesus rebukes the church in Thyatira for tolerating a false prophetess, a Jezebel, who leads people into sexual immorality and idolatry. Because she refuses to repent, Jesus declares judgment upon her and warns the church of the consequences of permitting her influence to continue.
It takes wisdom to know the difference between one marked by hard-hearted unrepentance compared to one who is fighting against their sin but taking some losses along the way. It’s not the job of individual church members to run around on a crusade to find divisive fellows. As Jesus taught, there is a multi-step process to this separation. The final step involves “the church” (Mt. 18:17), namely, the session of the church rendering a judgment (Mt. 18:18-20). Titus’ reminder is that there should be multiple warnings before separation (Titus 3:10). James’ reminder is that bringing a sinner back, rather than permanent shunning, is the goal (James 5:19f).
Conclusion
The English language, for all its grandeur, often fails us precisely where precision is most needed. We have a dozen words for petty squabbles and factional bickering, yet no pair of terms to capture the difference between sinfully breaking the body of Christ when it should remain whole (which Scripture prohibits) versus the righteous act of severing corruption from the church (which Scripture requires). There is a need today to be crystal clear, that is, biblically clear, as to what the sin of divisiveness is and when division is necessary. Perhaps some new terms will help make the delicate division distinctions.
Divisivism is a word built from “divisive,” emphasizing a person’s tendency to cause division in a way Scripture prohibits. Sanctaration is a word that blends “sanctify” and “separation.” It captures the need for division by removing corruption. Perhaps these terms—rather than “good” division and “bad” division—help clarify when to divide and when not to. Divisivism is the reckless fracturing of Christ’s body. Sanctaration is the faithful guarding of Christ’s purity. One is a factional spirit that emphasizes the selfish party-spirited nature of polarization; the other highlights the goal of preserving the church’s purity. One is schismatic, actively disrupting the ministry of the church; the other is preservative, emphasizing the church’s protection. The church must unmask the peddlers of discord that masquerade as defenders of truth and protect churches that seek holiness from being smeared as troublemakers.
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Jason Cherry is an elder at Trinity Reformed Church in Huntsville, Alabama, as well as a teacher and lecturer of literature, history, and economics at Providence Classical School in Huntsville. He graduated from Reformed Theological Seminary with an MA in Religion and is the author of the books The Culture of Conversionism and the History of the Altar Call and The Making of Evangelical Spirituality.