6 Schilder here presents his alternative to Kuyperian ecclesiology, at the same time rejecting scholastic Reformed dualities. They are inadequate because they do not take into account Christ's actual ongoing work of gathering the church. If they would do this, and thus would not abstract the human responsibility to come together from the divine activity of bringing together, Schilder implies that such dualities might still be able to be used. And the meaning is key to Schilder's ecclesiology. Believers are Christ's coworkers in a real sense, if they gather with Him in obedience.
Divine power engages human energy in the one work of church gathering.
Again we see Schilder reorienting the doctrine of the church to the activity of Christ and the activity of believers in cooperation with Him. The emphasis is not on individual salvation but on obedience and corporate responsibility in the actual formation of actual local churches. 9 Schilder shows how his alternative to Kuyperian ecclesiology is not pietistic, quietistic or passive. Reformed ecumenism, living out of the will of God, is a living reality. Here, in a manner similar to that in which he connects the scholastic terminology to the gathering of Christ, Schilder connects the traditional marks and divisions to this dynamic priority of the will to ecumenism.