23. The Church of Christ
Reflect on the roles of the Word, prayer, singing of psalms, and other spiritual disciplines in sanctification.
7. Why is it stated that God does not make His children completely holy at the moment of rebirth?
Consider the reasons behind the gradual process of sanctification and its implications for spiritual growth.
8. Discuss the statement, "Believers must become what they are."
How does this paradox reflect the nature of sanctification?
Reflect on the idea of living out one's identity in Christ through the process of becoming holy.
9. What role does suffering play in the process of sanctification according to Bavinck?
Examine how suffering can be a means of developing obedience and holiness in a believer's life.
10. How does the concept of sanctification relate to the ultimate goal of being conformed to the image of the Son?
Reflect on the end goal of sanctification and how it shapes the believer's journey towards Christlikeness.
23. The Church of Christ
All those abundant blessings which Christ confers upon His faithful on earth reach their culmination and crowning glory in the glorification that awaits them—partly after death, but fully after Judgment Day. Yet, we cannot discuss this final benefit without first considering the means and path through which Christ establishes, maintains, and strengthens His gifts of calling and regeneration, faith and conversion, justification and adoption, renewal and sanctification in His believers on earth. We have previously noted that He bestows all these blessings through His Word and Spirit, but it is now crucial to understand that He dispenses them within the fellowship that binds all believers together. He does not distribute these graces to isolated individuals or small groups but to a vast multitude, the entire new humanity chosen by the Father in Him before the foundation of the world (Eph. 1:4).
Thus, the believer is never isolated, never alone. In the natural order, every human being is born into the community of his parents and thereby becomes, without any action of his own, a member of a family, a nation, and, broadly, of all humanity. Similarly, in the spiritual realm, the believer is born from above, of God, but he receives this new life only within the fellowship of the covenant of grace, of which Christ is both head and substance. If, by virtue of regeneration, God is his Father, the Church can rightly be called his
Mother. Even in the heathen world, no believer or assembly of believers comes into being except through the mission sent out by the church of Christ. From the moment of his regeneration, therefore, the believer is, without his own will or action, incorporated into a vast whole, included in a rich community; he becomes a member of a new people and a citizen of a spiritual kingdom, whose
King is glorious in the multitude of His subjects.
This community serves as a strong support for each believer individually. Ideally, we ought to be so strong in faith that we do not doubt or fear even if we were completely alone, surrounded, as Luther says, by as many devils as tiles on the roof. For if God is for us, who can be against us? If the Lord is with us, what can man do to us? (Ps. 56:12, 118:6, Rom. 8:31). Yet, generally, we are not suited for such independence, such isolation and solitude. There are indeed special cases where one is called to heed the voice of the Lord, to break from all surroundings, and to contend against one's entire family; and in these instances, God grants special grace and extraordinary strength, as He did for Abraham, Moses, and Elijah.
But even then, the solitude is hard to bear; Elijah lamented that he was left alone (1 Kings 18:22, 19:10, 14), and Paul was grieved at being forsaken by everyone towards the end of his life (2 Tim. 4:16).
Man is a social being and does not thrive in loneliness.
Election, therefore, encompasses a vast multitude from every race, language, people, and nation. It is personal and targets specific individuals whom God knows by name, yet it elects them in such a way and unites them in such a way that together they form the temple of God, the body and bride of Christ. The purpose of election is the creation of an organism: the redemption, renewal, and glorification of a reborn humanity that proclaims the virtues of God and bears His name on its forehead. When God executes this election in time, He does so through the covenant of grace; and in that covenant, He never includes an isolated individual but calls their family and lineage alongside them. This was evident with Adam,
Noah, Abraham, and continues with each one He draws into His community from worldly service; He establishes His covenant with
them and their offspring, confirming it from generation to generation.
This organic activity of God corresponds to a social impulse within the hearts of all believers—a longing for fellowship, not only with God Himself but also with all His people. No force in the world divides humanity as hopelessly or unites them as intimately as religion. Outside Christianity, religious communities almost always coincide with tribal or national identities; their religion cannot stand independently without these supports, thus no true church exists in the full sense of the word. Christianity, however, is different.
Under Israel, the nation and the church often overlapped, yet the community's foundation rested more on religious unity than national identity. This is exemplified by Isaac's miraculous birth, which underscores how God's covenant of grace makes nature subservient to divine purpose. Hence, in the Old Testament, the God of the covenant, the people of Israel, and the land of Canaan are deeply interconnected. Israel's nationality and unity stem from being chosen by God as His own possession (Ex. 19:5-6; Deut. 4:20; 7:6), and Canaan is the Lord's land, given freely to Abraham and his descendants as an inheritance (Gen. 12:7; Lev. 20:24). Ruth's declaration upon returning to Judah captures this beautifully:
"Where you go, I will go; where you stay, I will stay; your people will be my people and your God my God." Even as Israel fell into apostasy and exile, a faithful remnant persisted, forming the true
Israel, the genuine seed of Abraham (Amos 5:15; Isaiah 1:9; 4:3; 8:18). These faithful ones separated from the wicked, united in fellowship, and strengthened one another (Psalm 1:1; 16:3; 22:23, 26;
26:4-12; 35:18; 40:10; 66:16; 122:1; 133:1).
This separation culminated in the New Testament era. After John the Baptist's ministry of repentance and forgiveness, Jesus began His public ministry, initially addressing all Israel. He taught throughout
Galilee and Judea, in cities and villages, healing and doing good to all oppressed by the devil (Acts 10:38). Yet, the people, led by the Scribes and Pharisees, rejected His Messiahship and His spiritual kingdom, growing increasingly hostile until they crucified Him. As this rejection became evident, Jesus pronounced severe judgments on the cities of Chorazin, Bethsaida, and Capernaum (Matt. 11:2024), on the Pharisees and Scribes (Matt. 23:13-36), on Jerusalem and its children (Matt. 23:37-39), on Israel itself (Matt. 21:19-43), and on the city and the temple (Matt. 24). Israel rejected its Messiah, and thus others would be brought into the fold.
Initially, it was a mere handful of disciples who confessed Jesus as the Christ; yet this confession bound them together so closely that even after their Master had ascended, they remained united, persisting in prayer and supplication together (Acts 1:14). On the day of Pentecost, they were endued with power from on high and received a new principle of life in the Holy Spirit, which liberated them from national ties and organized them into a distinct community amidst the world, independent of nation and country.
The outpouring of the Holy Spirit granted the church of Christ its distinct and independent existence.
From its inception, the assembly of those who confessed Jesus Christ as Lord was termed the congregation or church. The Hebrew Old
Testament already utilized two words for the assemblies of Israel, but there was no significant difference in meaning between them.
Later Judaism, however, distinguished the two words in such a
manner that one referred more to the congregation in its actual situation, while the other to its ideal character as an assembly called by God to His salvation. The first word was translated into Greek as synagogue, and the second as ekklesia. This distinction, already established by the Jews, naturally led the Christians to favor the second term. After all, the Christian congregation was that assembly of believers which replaced the old Israel and brought the concept of God's electing love to fruition.
As Jews and Christians gradually parted ways, the practice developed of calling the Jewish assembly the synagogue and the Christian assembly the ekklesia (church), a custom that persists to this day.
Initially, this distinction was not observed in the two terms; in James 2:2 (Heb. 10:25), synagogue is used for the Christian congregation, and in Acts 7:38 (Heb. 2:12), ekklesia refers to the assembly of Israel, and even for a general assembly in Acts 19:32, 39, 40. However, the separation of Jews and Christians promoted the differentiation in terminology.
Following Pentecost, the disciples of Jesus in Jerusalem frequently met in the Temple or one of its outbuildings (Acts 2:2, 46; 3:1, 11;
5:12), adhering to the prayer times sanctified by Jewish custom while also preaching the Gospel of Christ. The apostles' preaching, both on and long after Pentecost, was richly blessed; thousands were added to the church, those who were being saved (Acts 2:41, 47; 4:4; 5:14;
6:7). Yet, persecution arose, making Stephen the first martyr (Acts 6:8–7:60), and scattering the disciples from Jerusalem across Judea and Samaria to Phoenicia, Cyprus, and Antioch (Acts 8:1; 11:19).
Through the disciples' preaching, believers were won and congregations established in many places among the Jews, enjoying
a period of peace and great multiplication (Acts 8:4, 14, 25; 9:31, 35, 38). Naturally, these Jewish Christians long harbored the hope that the entire nation of Israel would turn to the Lord (Acts 3:17-26). Yet, over time, that hope waned, and the focus shifted from the JewishChristian congregation to the Gentile converts.
Even during Jesus' ministry, there were some proselytes from the Greeks who had come to worship at the feast and expressed a desire to see Jesus (John 12:20ff). Among the members of the Jerusalem congregation were also Hellenists (Acts 6:1), who likely, like Stephen, held a more liberal view regarding the relationship of Christians to the Temple and the Law (Acts 6:13, 14). This broader view extended to the Ethiopian eunuch (Acts 8:26ff), the Roman centurion
Cornelius (Acts 10), and the Greeks in Antioch (Acts 11:20).
All these events were preparatory to the great missionary endeavor which Paul undertook among the Gentiles with Barnabas, by the Holy Spirit's direction and the laying on of hands by the church in Antioch (Acts 13:2ff). Though Paul first addressed the Jews (Rom.
1:16; 2:9; 3:1; 9:3; 11:13ff; 1 Cor. 1:22ff; 9:20), when they despised his message, as often occurred, he turned to the Gentiles (Acts 13:46;
17:17; 18:4, 6; 28:25-28). It pained him deeply that his brethren by flesh rejected the cross of Christ, seeking their own righteousness
(Rom. 9:2); yet, he never ceased striving to provoke them to envy and save some (Rom. 11:14).
Nevertheless, it was undeniable that a hardening had come upon Israel, until the full number of the Gentiles had come in (Rom.
11:25). The natural branches were broken off due to unbelief, and wild branches grafted in their place (Rom. 11:17-24). Thus, there
emerged a distinction between Israel of the flesh and Israel of the spirit (Rom. 2:28-29; 9:8; 1 Cor. 10:18).
Now, the church of Christ constitutes the true seed of Abraham, the people and Israel of God (Acts 15:14; Rom. 9:25-26; 2 Cor. 6:16-18;
Gal. 3:29; 6:16; Heb. 8:8-10; Jas. 1:1, 18; 1 Pet. 2:9; Rev. 21:3, 12).
Those Jews who rejected Christ are not true Jews; they are not the circumcision but the mutilation (Phil. 3:2); they are unruly, vain speakers, seducers, and persecutors of the faithful (1 Thess. 2:14-16;
Tit. 1:10-11). The Jews who blaspheme the church in Smyrna claim to be Jews but are rather a synagogue of Satan (Rev. 2:9; 3:9). Thus,
Jews and Christians became distinct; while early Christians were viewed as a Jewish sect (Acts 24:5, 14; 28:22), in Antioch, they were first called Christians (Acts 11:26). The linguistic distinction solidified as Jews were associated with the synagogue, and Christians with the ekklesia (church).
The term ekklesia was rendered as congregation in our translations; the term church, likely derived from a Greek word meaning "of the Lord's (house)," appears only in phrases like churchwarden and church robber (Acts 19:35, 37). Translators preferred congregation, emphasizing the assembly of the faithful in their mutual community, while church denotes institutional organization. Both terms, however, are used interchangeably; confessional writings frequently employ church (Ned. Gel. art. 27-32, Heid. Cat. Zond. 7. 21). The church of Christ, though organized, remains an assembly of believers by nature. The terms thus complement each other, presenting the same assembly from different perspectives.
Christ Himself first used the term congregation for His followers (Matt. 16:18; 18:17). This is not surprising, given that the Hebrew word He used occurs frequently in the Old Testament. The novelty lies in Christ applying it to His disciples, indicating that His congregation would replace Israel. He used it to refer not to a local assembly, but to all who would believe in Him through the Apostles' word, encompassing the broadest sense possible. As the church developed, the term acquired more specific meanings.
In Acts 2:47, 5:11, 8:1, 11:22, the term "congregation" is employed to describe the local assembly of believers in Jerusalem, which initially stood almost alone. Certainly, there were disciples of Jesus scattered throughout Judea, Samaria, and Galilee who had been personally won by His preaching. These disciples, after the persecution in Jerusalem, formed connection points for missionary work among the Jews. Initially, however, an assembly of believers, a congregation, existed solely in Jerusalem. As the disciples preached and established assemblies elsewhere, the term "congregation" came to be applied to each of these local gatherings. The congregation in Jerusalem was not a central society that planted branches elsewhere but was joined by other assemblies of believers, each fully a congregation in its own right.
Thus, we read of the church in Antioch (Acts 11:26, 13:1), the churches in Lystra, Derbe, and surrounding regions (Acts 14:23), in Syria and Cilicia (Acts 15:41), and so on. Paul continually refers to each local assembly of believers in Rome, Corinth, Ephesus, Philippi,
Colossae, etc., as a "congregation," and he also speaks in the plural of the congregations in Galatia (Gal. 1:2) and Judea (Gal. 1:22). The believers in a given place met regularly, sometimes daily (Acts 2:46),
and soon began to meet on Sundays (1 Cor. 16:2, Acts 20:7, Rev.
1:10). Without their own church buildings—James 2:2 likely contains the New Testament's first reference to a specific meeting place—they gathered in the homes of brethren.
In Jerusalem, they initially gathered in the temple (Acts 2:1, 46, 3:11, 5:12, 20, 42), but they also held special meetings in private homes
(Acts 1:14, 2:42), such as the house of Mary, mother of John Mark (Acts 12:12), and later the house of James (Acts 21:18). Because the congregation was too large, it divided, meeting in different homes at different times, or simultaneously in separate houses. This arrangement was then adopted elsewhere: in Thessalonica (Acts
17:7), Troas (Acts 20:8), Ephesus (Acts 20:20), Corinth (1 Cor.
16:19), Colossae (Philem. 2), Laodicea (Col. 4:15), and Rome (Rom.
16:5, 14, 15). Remarkably, each of these house churches was individually recognized as a church (Rom. 16:5, 1 Cor. 16:19, Col.
4:15, Philem. 2). They were independent and equal, not subordinate to one another.
Yet, they were united as one. Jesus referred to all His disciples collectively as His congregation (Matt. 16:18, 18:17), and the apostles, particularly Paul, did the same. The church, as a whole, is the body of Christ, with Him as its head (Eph. 1:22-23, 4:15-16, Col.
1:18, 24); it is the bride of the Lamb, adorned for her husband (Eph.
5:32, 2 Cor. 11:2, Rev. 21:2); the house and temple of God, built by the apostles on the foundation of Christ (1 Cor. 3:10-16), or on the foundation of the apostles and prophets, with Christ as the cornerstone and believers as living stones (Eph. 2:20-22, 1 Tim. 3:15,
1 Pet. 2:5, Rev. 21:3); a chosen generation, a royal priesthood, a holy nation, a people for His own possession, to proclaim the excellencies
of Him who called them out of darkness into His marvelous light (1 Pet. 2:9).
In light of the glorious virtues which the apostles ascribed to the church, a distinction was sometimes made between the ideal and the empirical church. Such Western distinctions, however, are foreign to the New Testament. When the apostles, reflecting on the example of Christ, especially in John 14-17, speak so gloriously of the congregation, they are not contemplating something that exists solely in the mind or an ideal that we must strive for but may never achieve. Rather, they always have in view the whole, real congregation, of which the assemblies of the faithful in various towns and villages, across different countries and times, are the local manifestations. These manifestations, while imperfect—as the apostles frequently attest in their letters—are nonetheless revelations of a reality that lies behind them, the fulfillment of a divine decree unfolding from generation to generation.
In that decree, God beholds the entire congregation of Christ already perfected before Him; in Christ, who redeemed it with His blood, it is contained like the fruit within the wheat grain; in the Holy Spirit, who takes from Christ, is the root of its existence and the guarantee of its completion. It is, therefore, not merely an idea or an ideal but a reality that is becoming, can become, and will become, because it already exists. Thus, the church is in a state of constant change; it has been gathered from the beginning of the world and will continue to be gathered until its end. Daily, members depart who have fought the good fight, kept the faith, and received the crown of righteousness, thus constituting the triumphant church, the assembly of the firstborn and the spirits of the righteous made
perfect. Simultaneously, new members are daily added to the earthly church, the church militant, born within the church or brought to it through missionary work among the nations.
These two parts of the congregation belong together; they are the vanguard and rearguard of the one great army of Christ. Those who have gone before us now form a cloud of witnesses around us, having testified to their faith during their lives and thereby exhorting us to patience and steadfastness. Without us, they could not be perfected, and without them, neither can we be perfected, as stated in Hebrews
11:40. Only all the saints together can fully comprehend the breadth and length and height and depth of Christ's love and be filled with all the fullness of God, as articulated in Ephesians 3:18-19. Thus, the history of salvation progresses until we all reach unity in the faith and in the knowledge of the Son of God, attaining to the whole measure of the fullness of Christ, Ephesians 4:13.
The apostles, attributing such glorious characteristics to the church as a whole, had in mind not an abstract idea or an unattainable ideal, but a tangible reality. This is evident from the way they speak of each local church and each believer. The church in Corinth, despite its many errors and defects, is referred to by Paul as the temple of God, the dwelling place of His Spirit, and the body of Christ (1 Cor. 3:16,
12:27). Similarly, every believer is called a temple of the Holy Spirit and is said to belong to God, body and soul (1 Cor. 6:19-20). The universal church, each local church, and each individual believer all partake of the same blessings, have fellowship with the same Christ, possess the same Spirit, and are led by that Spirit to the same Father
(1 Cor. 8:6, Eph. 2:18, 4:3-6). There is a difference in the measure of grace given to each believer (Rom. 12:6, Eph. 4:7); there is a diversity
of gifts, ministries, and workings (1 Cor. 12:4-6). However, this diversity does not hinder the unity of believers; rather, it promotes and strengthens it.
If the church is indeed an organism, a living body, it implies that it has many distinct members, each with a name, place, task, and calling. If they were all one member, where would the body be? Just as the body is one and yet has many members, and all the members of the body, though many, are one body, so it is with the church of Christ (1 Cor. 12:12). Each member of the congregation, therefore, receives from Christ a unique gift, however modest or small it may be, and is to use that gift not for self-service, but for the benefit of the congregation. Each one, according to the nature of the gift received, must serve the brethren, as good stewards of the manifold grace of God (1 Pet. 4:10). This gift is given not for self-indulgence, but for the common good (1 Cor. 12:7), for the edification of the church (1 Cor.
14:12), to care for others as they do for him (1 Cor. 14:25).
In this rich diversity, the Church of Christ remains a unity. This unity is not merely a singularity in name or tradition, but it signifies that the Church is fundamentally and essentially one across all times and places, sharing the same benefits, privileges, and graces. This unity is not imposed externally through force or temporary agreements against common foes. It does not even arise from the social instincts inherent in religious life; rather, it is spiritual in nature. It is grounded in and exemplified by the unity between the Father and Christ as Mediator (John 17:21-23). This unity stems from Christ as the vine, nurturing all branches (John 15:5), and from Him as the head from whom the whole body grows (Ephesians 4:16). It is brought about by the one Spirit, who leads us all to one Father (1
Cor. 12:13, Ephesians 2:18, 4:4). The love of the Father, the grace of the Son, and the fellowship of the Holy Spirit belong to every believer, every local congregation, and the entire Church; herein lies its deep, unbreakable, and imperishable unity.
This unity, however, is still incomplete and imperfect in the earthly congregation. Like the Church itself, this unity is in the process of becoming; it exists but is gradually being realized and applied. Jesus prayed for this unity (John 17:21), and the apostle Paul described it as something to be fully realized in the future (Eph. 4:13). Yet, this unity is already present and manifests itself, albeit imperfectly, in the life of the Church. In the Jerusalem congregation, this unity was evident in the perseverance of the apostles' teaching, fellowship, breaking of bread, and prayers (Acts 2:42), as well as in their sharing of possessions and unity of heart and soul (Acts 2:44-45, 4:32-35).
As congregations were established in other places, this unity among believers was maintained.
Nevertheless, the diverse backgrounds and customs of Jewish Christians and Gentile Christians posed significant challenges. Often, these groups clashed within mixed congregations, and even Peter faltered momentarily in this conflict in Antioch, earning a rebuke from Paul (Gal. 2:11-14). Yet, Paul, the apostle to the Gentiles, kept the great goal of unity in mind, urging love and peace in all churches.
All believers, regardless of their background, were one body with one Spirit, one Lord, one faith, one baptism, and one God and Father of all (Eph. 4:4-6). Through Christ's death, the dividing wall of hostility was torn down, reconciling Jews and Gentiles into one new humanity
(Eph. 2:14-16). This unity did not demand uniformity, for a body requires diverse members with different gifts serving the whole (1
Cor. 12:4-31). In confessing Christ as Lord, they were united (1 Cor.
12:3), and all were to do everything for the glory of God (Rom. 14:68, 1 Cor. 10:31, Col. 3:17). Paul's efforts were blessed, and the unity of the Church was preserved as the contrasts faded.
However, throughout history, heresies and schisms have plagued the Church. Today, with its countless denominations and sects, the Church presents a sorrowful sight. Yet, traces of that original unity persist: all Christian churches are distinguished from the world by one baptism, confirmed in the apostles' doctrine through the confession of the creeds, and maintain the breaking of bread and prayers, albeit in diverse forms. The Church, with its unity, remains an object of faith; though we do not see it as clearly as we might wish, it nonetheless exists and will one day be fully realized.
This also applies to another characteristic of the Church: its holiness.
From the beginning, entry into the Church has been by faith and conversion; those who converted were baptized, receiving forgiveness of sins and the gift of the Holy Spirit (Acts 2:38).
Although Jesus did not baptize (John 4:2) and the apostles often delegated this task (Acts 10:48, 1 Cor. 1:14-17), baptism was conferred on all who sought to join the Church. This baptism was always seen as a unity of the visible sign and the invisible grace it signified, as a renunciation of the filthiness of the flesh and a call to a good conscience before God (1 Pet. 3:21), and as opposed to circumcision as a mere ceremony. Viewed this way, baptism was indeed a means of salvation, like the ark that saved Noah (1 Pet.
3:20-21), a death and resurrection with Christ (Rom. 6:3-4), a washing away of sins (Acts 22:16), a break with the world, and an entry into a new community.
Baptism thus signified a complete reorientation toward the world, requiring great courage to partake and join the congregation of Christ. This congregation was composed largely of the simple and humble (1 Cor. 1:25-29), and they endured much reproach and oppression. Initially, hostility and persecution arose from the Jews, whether from the government (Acts 4:1 ff., 5:17 ff., 6:12 ff., 9:1 ff., etc.), or from the populace, who often incited the Gentiles to revolt
(Acts 9:23 ff., 13:50, 14:2, 19, 17:5, etc.). Occasionally, the Gentiles themselves acted hostilely against Christians (Acts 16:16 ff., 19:23 ff.,
1 Thess. 2:14), but this was exceptional, and generally, the government was not displeased with the Christians (Acts 17:9, 18:17,
19:35 ff., 21:32, 23:17 ff.).
Persecution from Rome began under Nero in AD 64. Therefore, Christians initially expected protection rather than persecution from the Roman government (Acts 16:37, 22:25, 25:10, 2 Thess. 2:7), viewed it as a power ordained by God, and urged submission to its laws and prayers for its welfare (Rom. 13:1-7, 1 Tim. 2:2, Tit. 3:1, 1
Pet. 2:13-17).
Regarding social life, the apostles advised believers not to leave their unbelieving spouses (1 Cor. 7:12, 1 Pet. 3:1), but to marry in the Lord when entering marriage (1 Cor. 7:39, 2 Cor. 6:14); everyone, including slaves, was to remain in the calling they were called to (1
Cor. 7:20); believers were not to shun all association with unbelievers (1 Cor. 5:10); they were to accept invitations to meals but refrain from eating food sacrificed to idols for conscience's sake and as an example (1 Cor. 10:27, 28, 8:12, 10:20); they were to practice love towards all, even enemies (Rom. 12:14, 17, 13:10, Gal. 6:10, Col.
4:5, 1 Thess. 3:12, 2 Pet. 1:7), and nothing was to be considered
impure in itself, for all God's creatures are good (Rom. 14:14, 1 Tim.
4:4, Heb. 13:4).
Thus, the Church's relationship to the world is one of freedom, devoid of false, unnatural abstinence; but this freedom is only possible when the Church is aware of her calling and walks in holiness before God. The congregation is holy, a holy people, and the believers are saints (Rom. 1:7, 1 Cor. 1:2), because together and individually they are the temple of the Holy Spirit (1 Cor. 3:16, 17,
6:19); they have been washed and sanctified by that Spirit in Christ Jesus (John 17:17, 19, 1 Cor. 1:2, 6:11, Eph. 5:26, 27), and therefore must avoid and fight to the death all sins, works of the flesh, and worldly lusts (Gal. 5:19, Col. 3:5, Heb. 12:1, 4), and instead practice all virtues and perform all good works (Gal. 5:22, Phil. 4:8, Col. 3:12,
Tit. 2:14). It is a life of love that Christians must lead (Eph. 5:2), for love is the greatest of all virtues (1 Cor. 13:13), the bond of perfection
(Col. 3:14), and the fulfillment of the law (Rom. 13:10).
Discipline is a means given by Christ to the Church to preserve its holy character; it must not only be exercised privately by one brother over another (Matt. 18:15-16, 1 Thess. 5:14, Heb. 10:24), but in cases of public sins, it must also be applied by the Church to its members
(Matt. 18:17, 1 Cor. 5:16). The letters of the apostles show how much this holiness left to be desired in the apostolic age, and subsequent centuries have often witnessed a deep religious and moral decline in the Church. Yet, after each relapse, revival and renewal came about through the Spirit of Christ; the holiness of the congregation is a characteristic that Christ acquired for it and continually works out in it.
Finally, the Church bears the mark of catholicity, or universality.
This term first emerged in post-apostolic writings, signifying that the true Church is the one which adheres to the bishop and remains with the entirety, for the whole, universal, Catholic Church is where Christ dwells. Various interpretations of this term have since arisen, suggesting that the Church spans the globe, includes all the faithful from the dawn of time to the present, and contains all truth and grace, thereby serving as a complete means of salvation for all. These assertions hold true, provided one does not confine the Church to a single denomination, such as the Roman Church, but regards the Christian congregation manifested across all churches, in varying degrees of purity. For indeed, that congregation is truly Catholic.
Even in the Old Testament, the promise of the Mother was revealed to Adam and Eve, and through them, to the entire human race.
Though a particular people was later chosen in Abraham to be the bearers of revelation, that revelation was always intended for humanity at large. Through Abraham's seed, all nations of the earth would be blessed (Gen 12:2). Prophecy consistently maintained this universal scope of salvation (Joel 2:32, Mic. 4:1,2, Zeph. 2:11, Isa.
25:6-10).
When Christ ministered, He directed His efforts towards the lost sheep of Israel (Matt. 15:24), yet the kingdom He proclaimed was inherently universal, free from national boundaries, and open to all who believed and repented (Mark 1:15). Should the Jews reject His gospel, He declares, the children of the kingdom will be cast out, and many will come from east and west to sit with Abraham, Isaac, and Jacob (Matt. 8:11, 12). Like a grain of wheat that must die to bear much fruit, Christ's sacrifice would yield a bountiful harvest (John
12:24). He spoke of other sheep beyond Israel, who must also be
brought into one flock under one shepherd (John 10:16, 11:52).
Following His resurrection, Christ commissioned His disciples to preach the gospel to all creation and to make disciples of all nations
(Matt. 28:19, Mark 16:15). The apostles fulfilled this command, bearing witness in Jerusalem, Judea, Samaria, and to the ends of the earth (Acts 1:8).
It is noteworthy that while Jesus frequently spoke of the kingdom of heaven and rarely mentioned the Church, the apostles often spoke of the Church of Christ rather than the kingdom of God. This distinction holds a significant explanation.
The kingdom of heaven, as Jesus described it, is primarily a collection of spiritual blessings and goods, rather than a mere assembly of people. It is a treasure (Matt. 13:44), a pearl of great value (Matt. 13:45), encompassing righteousness, peace, and joy in the Holy Spirit (Matt. 6:33, Rom. 14:17). This kingdom originates from heaven and descends to earth through Christ, for in Him, the Father bestows all these blessings and goods (1 Cor. 1:30, Eph. 1:3).
The Father has granted the kingdom to Christ, and Christ, in turn, confers it upon His disciples (Luke 22:29). He begins this work on earth; when He casts out demons by the Spirit of God, it is proof that the kingdom of God has come (Matt. 12:28). This kingdom grows like a tree, rising and spreading, like leaven that permeates all the dough
(Matt. 13:31-33), and it will be fully realized in the future, at Christ's return (Matt. 5:3 ff., 6:10, Luke 12:32, Acts 14:22, 1 Cor. 15:24-28, 2
Thess. 1:5).
That kingdom, however, from the first coming of Christ until His second advent, is bestowed upon those who are reborn of water and
the Spirit, and who place their faith in the name of Christ (John 1:1213, 3:3, 5). The apostles serve as the fishermen who cast their nets to gather individuals into the fold, that they may partake in the present and future blessings of the kingdom (Matt. 4:19).
Thus, while Jesus heralds the Gospel of the kingdom, elucidating its essence, progression, and destiny, the apostles are summoned and empowered by Him to assemble, through the Gospel, a congregation destined to share in the riches of that kingdom and ultimately to fully receive and revel in them. The term "kingdom" primarily draws our attention to the treasures, goods, and blessings dispensed by the Father through Christ. In contrast, the "congregation" signifies the assembly of those who have received these blessings and are poised to enjoy them in their fullness. In Christ, the congregation stands as the proprietor, possessor, custodian, distributor, and heir of the kingdom of God. This is her treasure and her glory; she possesses no other wealth. What Peter once declared, the congregation can reiterate in her own manner: "Silver and gold have I none, but what I have, I give to you: In the name of Jesus Christ of Nazareth, rise up and walk" (Acts 3:6).
Since the treasures of the kingdom, which the Church holds, are of a spiritual nature—not composed of gold or silver, of power or force, but of righteousness, peace, and joy through the Holy Spirit—the Church embodies universality. It is not constrained by nation or people, by time or place, by gender or age, by wealth or property; it transcends all earthly distinctions and oppositions. It proclaims the Gospel to all creation, and that Gospel is always and solely "good news," a joyful proclamation suitable and necessary for all peoples,
in all eras, under all conditions. The kingdom of God opposes nothing but sin.
From its inception, this congregation as an assembly of believers possessed a certain organization. Every society, to avoid chaos and disintegration and to fulfill its intended purpose, requires a set of rules for its gatherings and activities. Likewise, the Church of Christ is governed by this general principle of human society. God is not a God of disorder but of peace; He has established ordinances for all
His creatures, and He desires everything in the congregations to be conducted decently and in order (1 Cor. 14:33, 40). The Church, while on earth, remains imperfect; each member and the collective body must continually combat sin and pursue sanctification. They require instruction, guidance, direction, encouragement, consolation, exhortation, and discipline at all times. Additionally, the Church must perpetuate itself from generation to generation; it does not retain the same members but loses them daily to the triumphant
Church, and regularly incorporates new members who must be nurtured and integrated into the life of the Church. Moreover, it has received from Christ the commission to preach the Gospel to all humanity across the world.
Both inwardly and outwardly, the Church has a sacred and significant vocation to fulfill.
If God imposes this vocation upon her, He also grants her the capability and the means to accomplish it. He equips her with gifts, powers, and ministries, ensuring she can perform the duties placed upon her. As Paul articulates, He has given Apostles, Evangelists,
Pastors, and Teachers, so they may carry out their diverse ministries
within the congregation, thereby edifying the body of Christ and perfecting the saints. This whole structure is to persist until the ultimate goal is attained, when all reach the unity of faith and the knowledge of God, becoming perfect, attaining the measure of the fullness of Christ. Thus, the Church, as an assembly of believers, has been endowed by Christ with a specific institution, a unique arrangement of gifts, powers, offices, and ministries, enabling her to fulfill her earthly calling. This institution was not an afterthought but was present from the Church's inception. Although we must address the congregation as a gathering of believers first and then its organizational structure, it should not be inferred that the former existed long before the latter. God immediately structured the Church on earth in accordance with its place and mission in the world.
Although there is no temporal separation between the two, a distinction exists. This is evident from the significant changes in the Church's structure over time. From the beginning, believers on earth undoubtedly gathered and met. In Genesis 4:26, we read that during Enos' days, people began to call upon the name of the Lord, likely indicating that the Sethites separated from the Cainites and assembled around the confession of the Lord's name. Thus, from that time, there was public worship, primarily consisting of preaching, offering, and prayer. In the patriarchal era, the father acted as both king and priest within his family; he performed circumcision
(Genesis 17:23) and conducted sacrifices (Genesis 22:2, 26:1, etc.).
With the giving of the Law at Sinai, when God established His covenant with a people, a significant change occurred. A special priesthood and the office of Levites were instituted; specific places
and times for sacrifices were designated; the sacrifices themselves were organized and delineated; and everything relating to holy persons, times, places, and actions was meticulously regulated and prescribed. The Law was a yoke, difficult to bear (Acts 15:10), yet necessary to sharpen the awareness of sin, awaken the need for forgiveness, illuminate the significance and necessity of sacrifices, and ultimately lead to Christ.
Despite this official, legal regulation, there existed another layer of religious life within Israel. The people lived throughout Canaan and even beyond the Jordan. Naturally, only a small portion could journey to Jerusalem for the major feasts; moreover, all were required to diligently observe the Sabbath, celebrating it in their own locales. It is evident, and highly probable, that the believers held religious meetings on such days, gathering for contemplation of the law, singing, and prayer. Acts 15:21 notes that Moses had those who preached him in every city and that he was read in the synagogues on every Sabbath.
The origins of these synagogues are shrouded in antiquity, yet it is certain that they date back to ancient times. During and following the exile, as Jews found themselves dispersed across various lands and distant from their homeland and Temple, these synagogues assumed a rich and profound significance. Wherever Jews resided, a synagogue was erected, serving as a place where they regularly gathered on the Sabbath, feast days, and even weekdays, for communal confession, prayer, the reading of the law and the prophets, and free readings (Luke 4:21), concluding with the priestly benediction. The governance of the congregation was vested in a council of elders, who wielded the authority to administer discipline
and excommunication. They were assisted by various officials, such as the synagogue leader (Mark 5:22, 35; Luke 8:49, 13:14), who regulated religious gatherings; a chaplain, responsible for receiving alms; and a servant (Luke 4:20), who managed the sacred texts. The entire structure of the synagogues was of paramount importance for the spiritual life of the Jews, and in many respects, it served as a model for the organization of the Christian church.
Jesus habitually attended these synagogue meetings (Luke 4:16), adhering to the entirety of the Mosaic law and fulfilling all righteousness (Matthew 3:15). Yet, His mission was to fulfill the law through His observance, thereby placing a new yoke upon His disciples, one that was easy and light, offering rest for their souls
(Matt. 11:29-30). He proclaimed the Gospel of the Kingdom of God, gathering disciples who acknowledged Him as their Master and gradually grew in their understanding of His person and work.
From this circle of disciples, He chose twelve, symbolizing the twelve tribes of Israel (Matt. 19:28), and designated them as Apostles (Luke
6:13). The gravity of this selection is underscored by the fact that Jesus made it after a night spent in solitary prayer on the mountain
(Luke 6:12). The term Apostle, meaning envoy, messenger, or missionary, was not uncommon in those days; among the Jews, it likely referred to men dispatched from Jerusalem to collect funds for the Temple. In the New Testament, Jesus Himself is called an Apostle (Heb. 3:1), as is Barnabas (Acts 14:4, 14), and perhaps other servants of the Gospel. However, the title soon became specifically associated with the twelve chosen by Jesus, and with Paul, who was uniquely called and appointed as the Apostle to the Gentiles (Acts
1:2, 2:37; Gal. 1:17; 1 Cor. 9:5, 15:7; Rev. 2:2, 18:20, 21:14).
The immediate purpose of choosing these apostles was that they might accompany Jesus and be sent out by Him to preach and heal
(Mark 3:14-15). According to Matthew 10:1ff (Mark 6:9ff; Luke 9:1ff), Jesus sent them to various towns and villages in Galilee. This mission aimed to bring the Gospel to those Jews whom Jesus could not reach personally, while also preparing the Apostles for their future role. This role was to bear witness to Jesus in the world after His ascension and to establish His church upon that testimony. Jesus prepared them through His teaching and example, allowing them to witness His words and deeds, His life, suffering, death, and especially His resurrection (Acts 1:8, 22; 2:32; 3:15). He promised them the Spirit of truth, who would guide them into all truth, comfort them, and remain with them forever (John 14:17, 15:26,
16:7ff, 20:22). With this empowerment, He granted them special authority: to preach and teach, to heal miraculously, to administer baptism and the Lord's Supper, to exercise church discipline, and to open and close the kingdom of heaven by forgiving or retaining sins
(Matthew 16:19, 18:18, 28:19; John 20:23). Thus, the apostles were servants of Christ and stewards of the mysteries of God (1 Cor. 4:1).
Among the apostles, Peter occupied a position of prominence. He was the son of Jonas, a fisherman from Bethsaida (John 1:43-44), and was already married and residing in Capernaum when he encountered Jesus (Mark 1:16-18). Originally named Simon, Jesus immediately gave him the name Cephas or Peter, meaning "rock," symbolizing his firmness, boldness, openness, and steadfastness
(John 1:42). This is how we come to know him throughout Jesus' ministry; he was the first chosen among the apostles (Mark 3:13-19), and he often acted as their spokesman and representative. His steadfastness was severely tested during Christ's passion, leading to
his grievous denial. Yet, Jesus restored him from this deep fall, allowing him to strengthen his brethren even more (Luke 22:32,
John 21:15-17). Consequently, Peter took a leading role immediately after Jesus' ascension, during the election of Matthias (Acts 1:15-26), in preaching at Pentecost (Acts 2:14-41), performing miracles (Acts
3:6), judging Ananias and Sapphira (Acts 5:1-11), visiting Samaria (Acts 8:14-25), preaching to Gentiles (Acts 10:1-48), and at the Jerusalem council (Acts 15:7-11).
The Roman Catholics infer from these accounts that Peter held a rank above the other apostles and that he later became the first pope in Rome. However, there is no basis for such a claim. Peter was indeed the foremost among his equals but held no rank or authority over them. The other eleven were also apostles, endowed with the same authority to preach, teach, administer baptism and the Lord's
Supper, and open and close the kingdom of heaven (Matthew 16:19, 18:18, 28:19; John 20:23). After Acts 15, Peter's prominence diminishes, and we only hear of him in Antioch (Galatians 2:11) and Babylon (1 Peter 5:13), and that he eventually died a martyr in Rome
(John 21:18-19). In rank, office, power, and work, he was not superior to any of them, and Paul, though he considered himself the least of the apostles, often surpassed them in labor (1 Corinthians
15:9-10, 2 Corinthians 11:23-28, 12:11).
When Jesus, in Matthew 16:18, commends Peter for his bold confession of His Messiahship, He says, "You are Peter, and on this rock, I will build my church." This does not refer solely to Peter's person, nor to his confession apart from himself, but to Peter as a confessor of Christ, embodying the confession that all apostles would share. Thus, the church is built not on Peter alone but on all the
apostles together. The apostolic foundation is essential to the church; there is no fellowship with Christ except through fellowship with them and their word (John 17:20, 1 John 1:3).
Immediately following Jesus' ascension, the apostles assumed leadership of the congregation in Jerusalem, functioning as its governing council. All authority resided with them, granted by Christ, not by the congregation. Yet, their authority, as Peter later described, was to shepherd God's flock and oversee it not by compulsion, but willingly; not for shameful gain, but eagerly; not domineering over those in their charge, but being examples to the flock (1 Peter 5:2-3). The apostolate was thus above the congregation but served its benefit; it was instituted by Christ for the church's edification (Ephesians 4:11-12). Initially, the apostles performed all roles: preaching, baptizing (Acts 2:38), teaching, breaking bread, fellowship, and prayers (Acts 2:42), performing miracles and signs
(Acts 2:43), and distributing aid to the needy (Acts 4:37, 5:2).
However, as the church grew and new congregations formed in Judea, Samaria, Galilee, and the Gentile world, additional structures and support were needed, both universally and locally.
The congregations that gradually arose outside Jerusalem in other cities and towns were not, and did not become, subordinate to the congregation in Jerusalem, but stood independently beside it. The congregation in Jerusalem may be called the mother congregation in the sense that it was the first and that other congregations arose through her missionary work; however, this name is incorrect if it suggests that the other congregations were dependent on the one in Jerusalem. In this regard, there is not and cannot be a mother church, for every church, even the smallest, owes its origin and
existence solely and directly to Christ and His Spirit, even though the mission is the means to that end. Every congregation, therefore, is a congregation of Christ and not an offshoot or a colony of a congregation elsewhere, whether in Jerusalem, Rome, or anywhere else. Even though the congregations established in Palestine and elsewhere were sisters, not daughters, of the congregation in Jerusalem, it is noteworthy that they all continued to depend on and be subject to the college of the apostles without distinction and in the same manner.
The apostles were much more than a local church council; they were and remained the church council of the entire Christian congregation, wherever it was established. Therefore, as soon as Samaria had accepted the word of God, the apostles sent Peter and John there to pray for the believers, to lay hands on them to receive the gift of the Holy Spirit, and further to preach the word among them (Acts 8:14-25); and later Peter traveled through all the new churches in Judea, Samaria, and Galilee, to strengthen them and promote mutual fellowship (Acts 9:31-32). Thus, the churches did not stand apart from one another and were not left to their own devices but retained their foundation and center in the apostolate.
This considerably increased the apostles' activity and necessitated both a division of their work and an increase in their manpower. The first was accomplished when it was agreed at the Jerusalem council, in brotherly consultation, that the apostles should go to the Jews in Jerusalem and Paul to the Gentiles (Gal. 2:6-9). Of course, this division was not meant so strictly that Paul was never again to associate with the Jews, nor the apostles in Jerusalem to associate with the Gentiles; for Paul continued to turn first to his fellow
countrymen, whom he loved so dearly, and Peter, John, and James, according to their letters, also worked among the Christians from the Gentiles. But it was still a division that generally drew boundaries and provided relief and freedom of work for both parties.
Secondly, the apostles added co-workers to assist them in their many labors. Such co-workers included Barnabas (Acts 13:2), Mark and Luke (Acts 12:25, 13:5; Philemon 1:24), Timothy (Romans 16:21, 1
Thess. 3:2), Titus (2 Cor. 8:23), Silas (Acts 15:40), and others (Romans 16:9; Philippians 2:25, 4:3; Col. 4:10-11). They also, like
Philip (Acts 8:5, 40; 21:8), bore the name of evangelists (Ephesians 4:11, 2 Tim. 4:5). Additionally, they received help from prophets, who held no particular office but received a special gift from God to instruct the church and build it up in the truth, such as Agabus (Acts
11:28, 21:10) and the daughters of Philip (Acts 21:9). These prophets were instrumental in the church, as evidenced by passages like 1
Corinthians 12:28, 14:4, 22-25, and Ephesians 4:11.
All these offices—of apostles, prophets, and evangelists—have ceased as their bearers have passed away and, by the nature of their calling, have not been succeeded by others. They were essential in the foundational period when the church was being established on earth.
However, their labor has not been in vain in the Lord. For, firstly, they indeed laid the foundation of the church on Jesus Christ (1 Cor.
3:11). Secondly, their testimony, preserved in the books of the New Testament—in the Gospels, Epistles, Acts, and Revelation—endures within the church to this day. Through that testimony, the church is empowered to continue steadfastly in the apostles' doctrine, fellowship, breaking of bread, and prayers (Acts 2:42). The apostles'
spoken and written word preserves and sustains the unity of the church, not only across the world but throughout the ages.
As the apostles received aid in overseeing the universal church through the special offices of prophets and evangelists, so they were supported in the care of each local church through the ministry of elders and deacons. Initially, the apostles themselves distributed the gifts of mercy (Acts 4:37, 5:2), but as the congregation grew, they could no longer manage this work alone. In response to a dispute regarding daily ministrations, they proposed that seven men, full of faith and the Holy Spirit, be chosen to oversee the ministry of the tables (Acts 6:1-6). There has been much debate about whether this passage describes the institution of the deacon's office; it is possible that the ministry of the seven men originally encompassed more duties than the later deaconate. Nonetheless, it is clear that the apostles retained the ministry of the word and prayer for themselves
(Acts 6:4), while the seven were entrusted with the service of the tables, managing the common meals (often concluded with Holy
Communion) and distributing food, drink, and monetary gifts to the poor.
This deaconate ministry was later adopted in other churches. We find references to deacons in Philippi (Phil. 1:1) and Ephesus (1 Tim.
3:8), as well as in passages such as Romans 12:8 and 1 Corinthians 12:28 (helpers). In 1 Timothy 3:8ff, Paul enumerates the qualifications required of deacons. The apostles in Jerusalem had already set a precedent by proposing the selection of seven men, outlining their required qualities and service, with the congregation choosing them. Ultimately, it was the apostles who appointed them through the laying on of hands and entrusted them with their office.
Alongside the deacons were the elders. The origins of their office are not explicitly detailed, but considering the Jewish practice of being governed by elders, both civilly and in the synagogues, it is unsurprising that some members of the congregation were entrusted with oversight and discipline. Elders are first mentioned in Acts
11:30, where they received the gifts that Barnabas and Saul brought for the brethren in Judea. In Acts 15:2ff, they participate with the apostles in the council at Jerusalem, convened to address the regulation of missionary work among Jews and Gentiles.
The office of elder was also swiftly introduced into other churches.
Paul and Barnabas appointed elders in every congregation they founded on their missionary journeys (Acts 14:23). We find them in Ephesus (Acts 20:28) and in Philippi (Phil. 1:1), under the name of overseers, and perhaps under the designation of governors (1 Cor.
12:28), or pastors and teachers (Eph. 4:11). This is further confirmed in passages like 1 Thessalonians 5:12, 1 Corinthians 16:15-16,
Romans 12:8, Hebrews 13:7, 17, 24, 1 Peter 5:1-2, James 5:14-16, 1 Timothy 4:14, 5:17-22, and Titus 1:5-9. In 1 Timothy 3:1ff. and Titus
1:6-9, Paul outlines their qualifications, instructing Titus to appoint elders in every congregation (Titus 1:5). These elders were tasked with overseeing the congregation (Acts 20:28, Eph. 4:11, 1 Pet. 5:2).
Even within the apostolic age, there emerged a distinction between elders who ruled and those who also labored in preaching and teaching (1 Tim. 5:17, Heb. 13:7, 1 Pet. 4:11, 1 Tim. 3:2).
This simple arrangement for the governance of the congregation established by the apostles included two primary offices: elder and deacon. The elder's role was divided into teaching elders and ruling elders. These offices were ordained by the apostles, who set the
requirements for service. In selecting individuals, the apostles considered the congregation's input and formally installed them through the laying on of hands. There was no notion of a governing power separate from Christ. Christ alone is the head of the congregation (Eph. 1:22), the only Master (Matt. 23:8, 10), and Lord
(John 13:13, 1 Cor. 8:6, Phil. 2:11). Therefore, any power in the church must come from Him and remain bound to Him.
This principle applied to the extraordinary offices of apostle, prophet, and evangelist, instituted by Christ in the church's foundational period. These roles received their authority directly from Christ, not the church, but were to be exercised in service to the church (Matt. 20:25-27, 1 Pet. 5:3).
In an even stronger sense, this principle applies to the ordinary offices that continue in the church today. Pastors, teachers, elders, and deacons derive their authority from Christ, who instituted these offices and continually upholds them. He grants individuals with the necessary gifts and allows the congregation to appoint them (1 Cor.
12:28, Eph. 4:11). The purpose of these offices is to ensure the congregation persists in the apostles' doctrine, fellowship, breaking of bread, and prayers (Acts 2:42).
However, this straightforward and beautiful arrangement began to deteriorate soon after the apostolic era. The so-called episcopate
(bishop's office) emerged. In the New Testament and early postapostolic writings, the terms elder (presbyter) and bishop
(episcopus) referred to the same individuals. The bishopric was simply a description of the supervisory and disciplinary duties
assigned to the elected elders (Acts 20:17-28, Titus 1:5-7, 1 Pet. 5:12).
In the early second century, some churches began to distinguish between the bishop (episcopus) and the elders (presbyters) and deacons. The bishop was elevated above the elders and deacons, considered the bearer of a special ministry, the successor of the apostles, the guardian of pure doctrine, and the cornerstone of the church. This hierarchical path led to the stripping of the elders and deacons of their autonomy, reducing the faithful to mere laymen.
The bishops, now viewed as priests, were placed high above the congregation, culminating in the elevation of the Bishop of Rome to the sovereign of the whole church. As the successor of Peter, he was believed to hold the keys of the kingdom of heaven, act as Christ's substitute on earth, and, as Pope, wield divine, infallible power in matters of faith and life.
This development of priestly government in the church of Christ met resistance and opposition at every step. However, it was not until the Reformation that this conflict reached a point where Christianity was divided into two large parts. Some, like the Anabaptists, went to the other extreme, considering all office, authority, and power as contrary to the church of Christ. Others, like the Anglican Church in England, severed ties with the Pope in Rome but retained episcopal government. The Lutherans restored the preaching ministry but gradually left the government of the church and the care of the poor entirely to the civil authorities. Various systems of church government coexisted, and to this day, there is as much difference between the many Christian denominations in the organization and government of the church as in its confession.
Calvin is to be honored for restoring the office of elder and deacon alongside that of preacher, in his battle against the Roman Catholic priesthood. Through him, the church regained its territory and independent task. For its independence, for the free exercise of its discipline, and for the pure maintenance of the ministry of Word and Sacrament, he fought a hard battle for years. Yet, with that church, he did not primarily think of the offices and their bearers, nor of the church as an institution, but he saw it as an assembly of Christfollowers. By their confession and conduct, they had to prove that they were God's people, all personally anointed with Christ as prophets, priests, and kings. The Church is simultaneously a mother and community of the faithful. It is more than a crowd gathering on Sundays to listen to preaching; it is a community exerting its influence both within and without throughout the week. The preaching ministry is but one of the ministries. Alongside it is the eldership, which must exercise supervision and discipline through personal visits to homes; the deaconhood, which must show mercy to all the poor and sick; and the doctorhood, which must develop, teach, and defend the truth.
And while each church is independent, owing its origin, existence, gifts, and power, offices, and ministries to Christ alone, it is nonetheless intimately connected with all other churches standing on the same foundation. This was the way in the apostolic age. Every congregation, however small and feeble, was a congregation of Christ, His body, and temple.
Christ, His body, and temple; yet each congregation was also woven into the spiritual fabric of all congregations, without needing to first judge or decide. All churches collectively form one Church, as stated
in Matthew 16:18; they are all subject to the authority of the apostles, who lay the foundation of the entire Church by their word, as declared in Ephesians 2:20. They are united in life and confession, sharing one baptism, one faith, one Spirit, one Lord, and one God and Father, who is above all and in all, Ephesians 4:3-6. They maintain fellowship with one another through traveling brethren, such as Aquila and Priscilla, Acts 18:2, 18, Romans 16:3, 2 Timothy
4:19, through reciprocal greetings, Romans 16:16, 1 Corinthians 16:20, 2 Corinthians 13:12, through mutual acts of love, Acts 11:29, 1
Corinthians 16:1, 2 Corinthians 8:1, 4, 9:1, Galatians 2:10, and by sharing the letters written by the apostles, Colossians 4:16. They also consult and decide together on matters of common concern, Acts 15.
Among all systems of church government, the Presbyterian system, as restored by Calvin, closely mirrors that of the apostolic age.
All the services and offices instituted by Christ in His congregation find their center in the Word. He bestowed upon His disciples no temporal power, Matthew 20:25-27, nor priestly dominion, 1 Peter
5:3, for they are all spiritual men, anointed with the Holy Spirit, 1 John 2:20, forming a royal priesthood, 1 Peter 2:9. The gifts and offices serve only that one might love another, Romans 13:8,
Galatians 5:13. The weapons of their warfare are spiritual, 2 Corinthians 10:4; they are the belt of truth, the breastplate of righteousness, the shield of faith, the helmet of salvation, and the sword of the Spirit, Ephesians 6:14-17.
Therefore, the Word is the only sign by which the truth and purity of Christ's Church can be recognized. By the Word, all true members of the congregation are reborn, brought to faith and conversion,
cleansed, sanctified, gathered, and confirmed. They are called to keep that Word, John 8:31, 14:23, to examine it, John 5:39, to test spirits according to it, 1 John 4:1, and to avoid those who do not teach it, Galatians 1:8, Titus 3:10, 2 John 9. The Word of God, as Calvin expressed, is the soul of the Church.
This Word is not given exclusively to the Church as an institution or to office bearers, but to all believers, John 5:39, Acts 17:11, so that they may have hope through patience and the comfort of the Scriptures, Romans 15:4, and may also teach and admonish one another, Romans 12:7, 8, Colossians 3:16, Hebrews 10:24, 25. While
Rome misunderstood this, the Reformation returned the Bible to all hands, opening a source of teaching and instruction for family and school, science and art, society and state, and every believer.
Additionally, God provided a ministerial ministry for the Word, giving pastors and teachers (1 Corinthians 12:28, Ephesians 4:11, 1
Timothy 5:17, 2 Timothy 2:2) to minister the Word in public and in homes (Acts 20:20), offering milk to the young and solid food to mature members of the congregation (1 Corinthians 3:2, Hebrews
5:12, 1 Peter 2:2), according to the needs of each people and age, each congregation and believer (Acts 20:20, 27, 2 Timothy 2:15, 4:2).
The ministry ensures the Word is preserved, translated, explained, spread, defended, and preached to all mankind, thus maintaining the Church as a pillar and ground of the truth, 1 Timothy 3:15.
This Word is confirmed in the sacraments, which are signs and seals of the covenant of grace, strengthening faith. In the Old Testament,
God instituted circumcision (Genesis 17:7) and the Passover (Exodus 12:7ff) for this purpose. Circumcision signified spiritual purification,
Romans 2:28, 29, and the Passover pointed to Christ as the
sacrificial lamb, John 1:29, 36, 19:33, 36. Both were fulfilled by Christ in His suffering and death, Colossians 2:11, 1 Corinthians 5:7, and in the New Testament by baptism (Matthew 28:19) and the Lord's Supper (Matthew 26:17ff).
These two sacraments, traditionally called mysteries (cf. 1 Corinthians 4:1), do not contain
God's grace materially but remind and confirm the grace bestowed through the Holy Spirit in believers' hearts. They represent the whole covenant of grace and Christ Himself, not dispensing benefits apart from faith. Instituted for believers, they affirm their share in Christ, following rather than preceding the Word, not bestowing special grace apart from the Word, but built upon the covenant of grace from God's side and man's assent.
Baptism serves as a distinct sign and seal of the blessings of forgiveness, as seen in Acts 2:38 and 22:16, and of regeneration, according to Titus 3:5. It marks an incorporation into the fellowship with Christ and His Church, as stated in Romans 6:4. Hence, baptism is not solely administered to adults who are brought to Christ through missionary work, but also to the children of believers.
These children are included in the covenant of grace alongside their parents, as affirmed in Genesis 17:7, 10, Matthew 18:2, 3, 19:14,
21:16, and Acts 2:39. They belong to the Church, as noted in 1 Corinthians 7:14, and are part of the fellowship with the Lord, as described in Ephesians 6:1 and Colossians 3:20. When these children mature, they are called upon to publicly profess their faith, thereby affirming their personal commitment to the covenant of grace. They are then expected to examine themselves and discern the body and blood of the Lord, as instructed in 1 Corinthians 11:28. Consequently, they join the congregation in proclaiming the Lord's death until His return, thus strengthening their fellowship with Christ. Although
baptism and the Lord's Supper share the same covenantal content and both assure the forgiveness of sins, the Lord's Supper differs in that it serves as a sign and seal not of incorporation, but of deepening and strengthening the fellowship with Christ and His members, as expressed in 1 Corinthians 10:16-17.
In addition to the ministry of Word and sacrament, the Church exercises discipline and offers acts of mercy. Discipline, often referred to as the power of the keys, is initially entrusted to Peter, as seen in Matthew 18:18 and John 20:20, and subsequently to the whole Church in its official capacity, as noted in Matthew 18:7, 1
Corinthians 5:4, and 2 Thessalonians 3:14. The Church, through its ministers, conveys the assurance of blessing to the righteous and warns the wicked of impending judgment, as articulated in Isaiah
3:10-11. This discipline is particularly exercised through pastoral home visits, which have supplanted the Roman confessional practice and are grounded in apostolic precedent, as seen in Matthew 10:12,
John 21:15-17, Acts 20:20, and Hebrews 13:17. Moreover, discipline is enforced through specific admonitions, which, if unheeded, may lead to excommunication, as outlined in Matthew 18:15-17, Romans
16:17, 1 Corinthians 5:2, 9-13, 2 Corinthians 2:5-10, 2 Thessalonians 3:6, 14, Titus 3:10, 2 John 10, and Revelation 2:2.
While the Church upholds the holiness of the Lord and removes persistent sinners, it also shows compassion to the poor and sick, attending to both their spiritual and physical needs. This follows the example of Christ Himself, as recounted in Matthew 11:5, and the disciples' commitment to such deeds, as encouraged in Matthew
5:42-45, 6:1-4, 25:34ff, and Mark 14:7. They are to meet the needs of the saints, distribute aid with simplicity, show mercy cheerfully, visit
widows and orphans in their distress (James 1:27), pray for the sick (James 5:14), and generally bear one another's burdens, thus fulfilling the law of Christ, as stated in Romans 12:8, 15, and Galatians 6:2.
Faith and love are the strength of the Lord's Church, anchoring its hope. Amidst a world lost in uncertainty and despair, the Church proclaims its joyful expectation: "I believe in the forgiveness of sins, the resurrection of the flesh, and eternal life."
Study Questions for Reflection 1. How does the chapter describe the relationship between the individual believer and the Church community, and why is this relationship significant?
Reflect on the analogy of the believer being part of a family and a new people, and how this shapes our understanding of belonging to the Church.
2. In what ways does the Church serve as a support system for individual believers, according to Bavinck?
Consider the practical implications of the Church as a community that provides strength and encouragement to its members.
3. How does the concept of election tie into the formation and unity of the Church?
Reflect on the idea that election encompasses a vast multitude and how this informs our understanding of the Church's universal nature.
4. What role does the covenant of grace play in the life of the Church and its members?
Discuss the significance of the covenant of grace in establishing the Church as a community of believers and in the transmission of faith across generations.
5. How does Bavinck explain the separation of the Church from national and tribal identities, particularly in the context of Israel and the early Christian Church?
Consider the transformation from a nationalistic view of God's people to a more inclusive and spiritual community in Christ.
6. What is the significance of the term "ekklesia" for the Christian congregation, and how does it differentiate from the term
"synagogue"?
Reflect on the historical and theological implications of Christians adopting the term "ekklesia" for their assemblies.
7. How does the New Testament portrayal of the Church as the body of Christ and the bride of the Lamb inform our understanding of its purpose and mission?
Discuss the metaphors used to describe the Church and their relevance to its identity and function.