GERLEYS DAVID CAUSIL CASTRO_80

80. [Vacation allowance]

Biblical grounds for separation are denial of fundamental doctrines and also
wickedness. In the last fifty years it has become necessary to separate from fellow
professors of sound doctrine who introduce worldly and man-centered practices into
churches, such as extreme contemporary Christian worship and show-business
behavior, and for these corrupt and harmful churches.
Provide texts and arguments that support the inclusion of serious damages among
the reasons for separation.

INTRODUCTION
Christians must understand that Christianity is not "the church." All who call
themselves Christians are not true followers of Christ, and there is no reason for us
to try to get Muslims or Hindus to think that all varieties of so-called Christianity are
truly Christian.
Just because a church or denomination calls itself "Christian" does not mean that it
is part of the body of Christ. That has been true even since biblical times. Consider,
for example, the seven churches in Revelation 2 and 3. At least one was totally
apostate and another three or four were already apostate. We know from the warning
of our Lord Jesus Christ to the church in Laodicea that it is possible for a church to
abandon the truth so completely that Christ Himself will reject that church and spew
it out of His mouth.
Therefore, true Christians are not to have fellowship with such apostate groups (2
Cor. 6: 15-17; Eph. 5:11). In other words, some degree of doctrinal purity is a valid
prerequisite for the organizational unit.

THE NEED FOR SEPARATION

It is wrong to simply set aside all our doctrinal differences for the sake of an artificial
organizational "unit." This is particularly true of doctrinal matters that are immediately
related to the gospel. In fact, the apostle Paul taught that so-called "Christians" who
corrupt or compromise the absolute frankness of justification should not be
considered brothers at all. In fact, he pronounced a curse on them (Galatians 1: 8-
9). The apostle John taught the same (2 John 7-11).
Since the main point in dispute between Protestants and the Catholic or Orthodox
traditions is the gospel (particularly the doctrine of justification by faith, which is
precisely the point that Paul wrote to defend in his epistle to the Galatians), it is
completely Fatuous to suggest that a demonstration of external unity should take
precedence over our doctrinal differences. It is equivalent to saying that Christians
are not supposed to care at all about the truth.
When Paul exhorts the brothers in Conrinto: Do not be unequally yoked with
unbelievers; for what companionship does justice have with injustice? And what
communion does light have with darkness? (2Corinthians 6: 14-18); what Paul was
really saying was that those who belong to the body of Christ should keep away from
all intimate association with the wicked.
It expressly prohibits them from entering into alliances with the unsaved. It definitely
prohibits God's children from walking arm in arm with worldlings. It is a warning that
applies to every phase and department of our life: religious, domestic, social,
business. And never, perhaps, was there a time when there was more need to
pressure Christians than now. The days we live in are marked by the spirit of
commitment. Everywhere we see ungodly mixtures, ungodly alliances, unequal
yokes. Many professing Christians seem to be trying how close to the world they can
walk and yet go to heaven.
"Do not be unequally yoked together." This is a call for godly separation. In each
dispensation this Divine demand has been made. For Abraham, Jehovah's
peremptory word was: "Get out of your land, your kindred, and your father's house."
To Israel he said: "According to the deeds of the land of Egypt, in which you dwelt,
you shall not do; nor shall you do as the deeds of the land of Canaan, to which I am
bringing you, nor shall you walk in its ordinances." (Leviticus 18 : 3) And again, "You
shall not walk in the customs of the nation that I cast before you." (Lev 20:23) It was
because of their disregard for these very prohibitions that Israel brought such severe
penalties upon themselves.
The notion of separation has a long and controversial history in the Christian church.
There are those for whom the severing of ties with others who profess the name of
Christ is impossible to justify under any circumstances, but there are also those who
seem to enjoy a special delight in separating from anyone who deviates a jot or a
tittle from their own. beliefs and practices.
BASIC PRINCIPLES FOR BIBLICAL SEPARATION
In particular, I consider these to be some of the basic principles that must be
addressed when thinking about biblical separation.
First, while much of modern discussion has tended to focus on doctrinal deviation
as the basis for separation, we must remember that the Bible teaches that practical
immorality is also a basis. First Corinthians 5 makes this very clear: a person
committed to a path of sexual immorality has no place in the Christian communion
and must be expelled from it.
Second , while the idea of separation may sound oppressive or self-righteous to us,
we must realize that those who deviate theologically or morally are the true agents
of separatism. In Romans 16: 7, Paul speaks of those who are divisive because they
have strayed from true doctrine, and he urges the believers in Rome to stay away
from them. Notice the order: the deviants have separated themselves from God's
people by their actions; Perhaps we could describe the reaction of faithful believers
as simply acting in such a way as to manifest the existing division of the unbelievers.
Third, we must make a distinction between different degrees of communion and
separation proper. We as Private Baptists cannot serve as pastor or elder in a
Presbyterian church, or in a Lutheran church. A Presbyterian also cannot serve as
an officer in our church. However, we can enjoy fellowship with many Presbyterian
friends in many settings, some more formal and some less. I have close friends in
ministry who are Presbyterian. I have shared conference platforms with Presbyterian
speakers. In short, while I cannot enjoy full institutional fellowship with Presbyterian
friends, I am not separated from them as if we have completely different belief
systems.
This brings us to the main point on which the separation must be based: the
difference between belief and unbelief, between the denial of fundamental doctrines,
also of those teachers of sound doctrine who introduce worldly and man-centered
practices into the churches. This encompasses both the moral and theological side
of the equations, and also involves both the individual Christian and the church as a
whole. The most famous statement of this occurs in 2 Corinthians 6: "Do not be
yoked with unbelievers" (v. 14).
CONCLUSION
All Christians must desire to avoid unnecessary separation. Sadly, the history of
Protestantism has all too often been the history of chance separations, indicating
how low the visible unity of the church is on the list of our priorities. However, we live
in a time when the collapse of orthodoxy in many of the larger denominations creates
a serious challenge for everyday believers. While we don't want to leave our
churches the first time a church leader says something wrong or even blasphemous,
when do we say enough is enough and therefore decide that Paul's command on
unequal yoke applies?
Every situation is different, but here is my rule of thumb: When a church degenerates
to the point where it is no longer possible to maintain the fundamentals of the
Christian gospel through the standard processes that the church has established to
apply its confession, it is time. to go. Therefore, when a church leader denies the
resurrection, one should not leave immediately; But when all legal processes within
the church have been exhausted and the church leader can still preach such heresy,
it is time to go. The separation is harsh and deeply countercultural. But it is a biblical
command that we must follow in certain circumstances.