|
Vertical Divider
|
|
|
Vertical Divider
|
|
Vertical Divider
|
|
Vertical Divider
|
|
Vertical Divider
|
For the past two thousand years, it has often been presumed that the church on earth is the true path to God. Thus, it is the means to fulfill the deep longing of the heart inherent to fallen man.
Some joyfully testify that their church experience has succeeded in satisfying their deep longing. However, others indicate that it has only served to exaggerate it. The incongruity cannot be reconciled by human presumption but only by divine illumination. According to the Bible, the church is indeed the chosen path to God and the vehicle for the fulfillment of man’s deepest longing in this present age. Nevertheless, the church on earth has not always shared the distinctiveness of the church in heaven. |
|
Vertical Divider
|
|
|
Vertical Divider
|
Two Churches
Despite various denominations, doctrines, and dispositions, there are only two types of churches in existence. The first church is an eternal, living organism and the second a temporal, religious organization. It must be emphasized that there is no relationship between the two types of churches. They are entirely different in origin, function, form, purpose, mission, etc. In fact, the New Testament reveals the eternal, living church and the temporal, religious church are antithetical to one another. Eternal or Temporal God originated the eternal church in eternity before the foundation of the world. (cf. Hebrews 4:3) In contrast, the temporal church was originated by mankind on earth during the fourth century AD. The eternal church was created with a function like no other. Its function was to facilitate intimate, shared life fellowship with God. It served to vindicate His nature from angelic challenge and repopulate His kingdom with willing citizens. In contrast, the function of the temporal church was to facilitate the organization of religious activity for God. It did not contribute to the vindication of the divine nature or the repopulation of the divine kingdom. Corresponding with its function, the form of the eternal church was a spiritual body. Allowing for shared life fellowship with God, it was organic and simple. In contrast, the temporal church was provided with the form of a physical congregation. Conducive to performing religious works for God, it was inorganic and complex. The singular emphasis of the eternal church was Jesus Christ. He is the “Alpha and the Omega, the first and the last, the beginning and the end” and “head of the body, the church.” (Colossians 1:18; Revelation 22:13) In contrast, the primary emphasis of the temporal church was the organization and practice of religious works for God. The eternal church was designed by God as a living organism. In contrast, the temporal church was designed by man as a religious organization. The eternal church was animated by divine life (zoe). (Galatians 2:20; Philippians 1:21; Colossians 1:27; 2:13; 3:4) Human cooperation occurred by faith alone. As a result, church practice was demonstrative of the attributes of the divine nature and thus, instrumental for His vindication from angelic accusation. In contrast, the temporal church was animated by human life (psuche). Rather than demonstrative of the nature of God, it was demonstrative of legalistic, religious activity for God. The body of the eternal church was a spiritual assembly of redeemed people privileged to enjoy life shared with God. They were co-equal brothers and sisters united with God and one another by His shared, eternal life (zoe). In contrast, the physical congregation of the temporal church was an organization of religious people united together by shared religious interest. The eternal church was called by God before the foundation of the world. It was called out from His condemnation and wrath and called together to enjoy His gracious blessings through intimate, shared life community. In contrast, the temporal church is not called by God. The spiritual body of the eternal church was fully justified from sin and, according to the standard of divine law, became “holy and blameless and beyond reproach.” Congruent with the advocacy of Jesus Christ, the justification of the eternal church required the divine fulfillment of the rule of law, the forgiveness of all sin; past, present, and future, a divine imputation of righteousness, and the presentation of a divine, eternally binding, legal declaration of righteousness. Therefore, the righteous requirement of the rule of law was fulfilled within the eternal church. Made “obedient from the heart,” it was released from the “jurisdiction” of the rule of law. In contrast, the temporal church has not been justified from the transgression of divine law. As a result, it remains subject to the rule of law and accountable to God for its transgression. The temporal church typically seeks forgiveness of its sin, not through the advocacy of Jesus Christ, but through means of religious confession. Justified from sin, the eternal church was made legally suitable to share life with God. Through the divine acts of regeneration and spiritual birth, God imparted His life to the eternal church. Sharing life with Christ, the eternal church is no longer subject to the rule of law. Instead, it is obligated to live with God according to the gracious rule of His indwelling life. In contrast, the temporal church does not share life with God in Christ. It attempts to live for God under rule of law through the practice of religious activity. The eternal church was granted citizenship that was heavenly and eternal. In contrast, the temporal church was given a citizenship that was earthly and temporary. The eternal church was secured in eternity and time by a perfect sacrifice and consequently, the indwelling presence of indestructible life (zoe). Ascended and seated with Christ at the right hand of the Father in heaven and sealed by His Spirit, it was secured by divine hope, intercession, purpose, benevolence, love, and choice. (Romans 8:18-25; 26-27; 28-30; 31-34; 35-39; 9:1-11:36) The eternal security of the eternal church was irrevocable. Therefore, regardless of how well obscured by deception and darkness, it cannot be separated from the living (zoe) presence and loving purpose of God. In contrast, the temporal church was eternally insecure. The doctrine of the eternal church was divine in origin, objective, and absolute. Its purity was protected and preserved by God through the collective submission of the church body to divine headship, the fullness of the Spirit, the mutual counsel of brothers and sisters, and the support of servant eldership. In contrast, the doctrine of the temporal church was human in origin, subjective, and relative. Its purity was protected and preserved by human leadership and tradition. Consequently, the doctrine of the temporal church was subject to deception and deviation. The purpose of the eternal church was to enjoy the practice of intimate, shared life fellowship with God. In contrast, the purpose of the temporal church was to practice organized religious activity for God. The mission of the eternal church was to cultivate and protect its practice of shared life fellowship. As a result, God promised to build His church by making disciples from all nations. In contrast, the mission of the temporal church was to increase adherents through “ministry” programming. The governance of the eternal church was theocratic. It was fulfilled through the headship of Christ and the ordered equality of its Spirit-filled body, faithfully submitted to Christ and one another. The theocratic governance of the eternal church was not accomplished by the rule of law, but the intimate rule of indwelling life (zoe) and lavish, unmerited favor. In contrast, the governance of the temporal church was federal or democratic. It was accomplished by human headship. Although grace was often preached from the pulpit, the actual governance of the temporal church occurred according to the rule of law, applied through organizational principle and precept. The leadership of the eternal church was satisfied by the co-equal, Spirit-filled brothers and sisters of the church body in faithful cooperation with the immediate, gracious, governing headship of Jesus Christ. The scripturally qualified elders of the church, having no more authority than any other brother in the body, provided support and counsel only when the faithful, Spirit-filled collective body found it difficult to achieve consensus. It is critical to note that the elders did not rule the church “under compulsion” and therefore, according to law. (1 Peter 5:2) The scripturally qualified elders were supported by scripturally qualified, Spirit-filled deacons. Thus, decision-making occurred by the faithful, Spirit-filled, prayerful consensus of the entire church body. Consequently, there was no clergy/laity distinction. In contrast, the leadership of the temporal church was accomplished through the headship of professional clergy. If elders existed, they generally ruled by law rather than supportive counsel. Decision-making typically occurred by compulsion through the rule of pastoral leadership and/or the rule of eldership. The eternal church was predominantly manifested on earth in intimate, dynamic, interactive, intergenerational small group communities that moved from house to house. They were inviting, flexible, mobile, inexpensive, able to traverse cultural boundaries, and survive persecution. Consequently, the eternal church could expand around the world in unlimited fashion. Although it was not common, the eternal church sometimes manifested in large group, life-based (zoe) gatherings for a specific purpose or occasion. In contrast, the temporal church was predominantly manifested in static, impersonal, nonreciprocal large group meetings in special buildings. They were not inviting, flexible, mobile, or inexpensive. Moreover, the manifestation of the temporal church in large group meetings in special buildings could not easily traverse cultural boundaries or survive persecution. The temporal church sometimes supplemented their large group meetings with law-based small group activity. The practice of the eternal church was a celebration of life shared with Jesus Christ. It was characterized by the interactive ministry of eternal life by the Spirit (zoe) through the spiritually gifted involvement of every member of the body. By grace through faith alone, it was demonstrated through life-based (zoe) activities such as purposeful prayer; intentional community interaction; the Lord’s Supper as a full, celebratory meal; participatory praise and worship in song; the fellowship of the Spirit; reading and discussing scripture; spiritually-gifted interactive ministry to one another; the joyful giving of material goods and finances to meet the needs of the body; corrective spiritual discipline; mutual discipleship; and team-oriented outreach. In contrast, the practice of the temporal church mostly involved teaching about God. It was typically presented as part of a nonreciprocal prearranged liturgy. While the practice of the temporal church sometimes included other shared interest, religious activity for God, it too often involved the ministry of temporal life (psuche) by professional clergy to a passive audience. The works of the eternal church were prepared by God in eternity. They were living (zoe) works that could be satisfied only by the Spirit of God. The members of the New Testament church cooperated by grace through faith alone. In contrast, the works of the temporal church were prepared by man in time. They were “dead works” performed for God by human effort. The giving of the eternal church was supportive only of life-based (zoe) ministry. Consequently, it necessitated cooperation with Christ by grace through faith alone. The life-based (zoe) giving of the eternal church was provided to support local need that contributed to the cultivation of life-based (zoe) community. The choice of who to give money, material goods, or services offered to the eternal church was collectively decided with Christ and the faithful, prayerful consensus of the co-equal brothers and sisters of the church body. Giving did not occur if and when prayerful consensus could not be reached. In contrast, the giving of the temporal church was not supportive of life-based (zoe) ministry or life-based (zoe) community. Instead, it was predominantly, if not exclusively, given to support administrative expense. The disbursement of funds was determined by a leadership minority and rarely applied to local need. The growth of the eternal church was heavenly, eternal, and spiritual and therefore, organic, progressive, cooperative, and exponential. It occurred through the faithful, interactive, intentional cooperation of the eternal church with God. Thus, the growth of the eternal church resulted in the divine, exponential multiplication of shared life community around the world. In contrast, the growth of the temporal church was earthly, temporal, and physical and thus, inorganic, periodic, uncooperative, and linear. It predominantly occurred through the attractiveness of its pulpit ministry and the addition of individual adherents through organizational directive and development. The eternal church did not typically include unbelievers in its gatherings. They were limited to the members of the spiritual family. Instead, the eternal church practiced outreach at other times during the week. It was a collective, team-oriented privilege that utilized an “oikos” based approach. (Matthew 10:5-15; Mark 6:7-13; Luke 9:1-6) Consequently, the eternal church grew rapidly, in New Testament quality and quantity. In contrast, temporal church meetings frequently included unbelievers. In fact, it was their primary, if not only, means of reaching the unbelieving world. Rather than outreach, it could have been more realistically referred to as “inreach.” Unfortunately, it was contrary to the “Great Commission” and largely ineffective. The measure of success for the eternal church was intimacy of fellowship with God and the organic multiplication of life-based (zoe) community. In contrast, the measure of success for the temporal church was attendance. Established before it was created, the destiny of the eternal church is heavenly, unrestricted fellowship with God in Christ, face to face. It is glory beyond description. In contrast, the destiny of the temporal church, also established before it was created, is separation from God and thus, eternal punishment. The eternal church was variously referred to as the New Testament church, the ecclesia or assembly, organic church, the body of Christ, the bride of Christ, the pillar and support of the truth, a holy temple of the Lord, a dwelling of God in the Spirit, a holy priesthood, a chosen race, “desired,” etc. In contrast, the temporal church was described as the religious church, the simulated church, the organized church, the institutional church, the traditional church, the cultural church, etc. God has never failed to preserve and protect a remnant of the New Testament church on earth. No amount of persecution or deceptive scheming has been able to destroy it. No lifeless (zoe) simulation, characterized by cathedral, religious accoutrement, and pompous ceremony, can extinguish the living (zoe) church. |
|
Vertical Divider
|
|
|
Vertical Divider
|
|
|
Vertical Divider
|
God has never failed to preserve and protect a remnant of the New Testament church on earth. No amount of persecution or deceptive scheming has been able to destroy it. No lifeless (zoe) simulation, characterized by cathedral, religious accoutrement, and pompous ceremony, can extinguish the living (zoe) church.
As clarified above, the attributes of the New Testament church are eternal and organic. In distinct contrast, the attributes of the temporal church are temporal and inorganic. Consequently, there is no relationship between the eternal and temporal churches. Religion The temporal church is merely a religious simulation of the New Testament church. Originating from fallen mankind, motivated by his practice of religion for God, it constitutes a human attempt to please and appease God. No matter how elaborate, complex, or diverse, however, the practice of religion is characterized by a presumptive flaw. It is founded on the errant presumption that man, in his natural condition, is capable of pleasing or appeasing God. Nevertheless, the New Testament is very clear. Mankind is fallen. Therefore, he exists in a state of utter corruption that is contrary to God. As a result, his religious effort is incapable of appeasing or pleasing God. The New Testament further indicates that the religious effort of fallen mankind has consistently opposed the living (zoe) God and His eternal plan of redemption. For example, the primary opponents of the incarnate Christ were the Pharisees and the Sadducees. (cf. Matthew 3:7-10; 5:20; 6:5, 7, 16; 7:21-23; 11:16-19; 12:1-7; 15:1-14; 16:5-12; 22:15-23:12; etc.) It was also the religious Jews who opposed the earthly origination and subsequent growth of the early New Testament church. (cf. Acts 4:1-31; 5:17-42; 6:8-7:60; 8:1-3; 9:1; 14:2, 19; 16:22-24; 19:23-41; 2 Corinthians 11:22-28; Philippians 1:27-30; Hebrews 10:32-33; etc.) Originated from fallen man, the practice of religion is nothing more than an empty shadow of God’s desire for humanity. According to the Bible, the true substance is the living (zoe) Christ. (cf. John 5:39-40; 10:10b; 11:25; 14:6; Colossians 2:16-19) It is clear then, the Christ was not sent to earth to initiate a religious movement or participate in preexisting religious practice. Instead, the Bible plainly indicates the heavenly Father sent Him to share life (zoe) with the dead. (John 1:4; 3:16-17; 10:10; 14:6; 17:3; 1 John 1:1-3; 5:11-12) Fallen mankind is spiritually dead to God. Consequently, he is characterized by a darkened mind, perverse will, and deceitful emotions. As a result, the spiritually dead are blind to the biblical message of life and therefore, all too willing to stop short of the pursuit of the living (zoe) church and settle for the practice of lifeless religion. © 2025 James Hiatt |
|
Vertical Divider
|
|
Vertical Divider
|
|
|
Vertical Divider
|
|