The Real New Testament Church
  • Home
  • Contents
  • Preface
  • Plan
    • Kingdom >
      • Chapter 1 - Beginning
      • Chapter 2 - Errant Reasoning
      • Chapter 3 - Consequence
      • Chapter 4 - Adaptation
      • Chapter 5 - Original Earth
      • Chapter 6 - Renovated Earth
      • Chapter 7 - Degenerated Earth
      • Chapter 8 - Time, Space and Representation
      • Chapter 9 - Early Ages
      • Chapter 10 - Israelite Age
      • Chapter 11 - Gentile Age
      • Chapter 12 - Tribulation
      • Chapter 13 - Regenerated Earth
      • Chapter 14 - New Earth
    • Covenant >
      • Chapter 15 - Covenant
      • Chapter 16 - Major Covenants
      • Chapter 17 - Eternal Covenant
      • Chapter 18 - Renovation Covenant
      • Chapter 19 - Old Covenant for Israel
      • Chapter 20 - New Covenant for Israel
  • Church
    • Preparation >
      • Chapter 21 - Parables
      • Chapter 22 - Kingdom of Heaven Parables
    • Foundation >
      • Chapter 23 - New Testament Church
      • Chapter 24 - Church Covenant
      • Chapter 25 - Eternal or Temporal
      • Chapter 26 - Calling
      • Chapter 27 - Description
    • Legality >
      • Chapter 28 - Law
      • Chapter 29 - Transgression
      • Chapter 30 - Justification
    • Life (zoe) >
      • Chapter 31 - Life (zoe)
      • Chapter 32 - Progression of Life (zoe)
      • Chapter 33 - Birth
      • Chapter 34 - Perfect Example
      • Chapter 35 - Church Life
      • Chapter 36 - Sanctification
      • Chapter 37 - Rule of Life (zoe)
      • Chapter 38 - Life According to the Spirit
      • Chapter 39 - Return to Law
      • Chapter 40 - Faith
    • Composition >
      • Chapter 41 - Covenantal Headship
      • Chapter 42 - New Covenantal Headship
      • Chapter 43 - Practical Headship
      • Chapter 44 - Body
      • Chapter 45 - Women
    • Incarnation >
      • Chapter 46 - Function and Form
      • Chapter 47 - Purpose and Mission
      • Chapter 48 - Manifestation
    • Doctrine and Practice >
      • Chapter 49 - Apostolic Teaching
      • Chapter 50 - Apostolic Tradition
    • Apostolic Teaching >
      • Chapter 51 - Values
      • Chapter 52 - Prayer
      • Chapter 53 - Works
      • Chapter 54 - Giving
    • Apostolic Tradition >
      • Chapter 55 - Governance
      • Chapter 56 - Simplicity
      • Chapter 57 - Biblical Gatherings
      • Chapter 58 - Practical Gatherings
      • Chapter 59 - Supper: Celebration and Sign
      • Chapter 60 - Supper: Apostolic Tradition
      • Chapter 61 - Assembling Together
    • Growth >
      • Chapter 62 - Biblical Church Growth
      • Chapter 63 - Practical Church Growth
      • Chapter 64 - Exponential Growth
    • Simulation >
      • Chapter 65 - Temporal Simulation
      • Chapter 66 - Simulated Church History
      • Chapter 67 - Confirmation of Scripture
      • Chapter 68 - Sovereignty of God
    • Warfare >
      • Chapter 69 - Warfare
      • Chapter 70 - Utter Defeat
      • Chapter 71 - Freedom
      • Chapter 72 - Position
      • Chapter 73 - Descriptive Armor
      • Chapter 74 - Cooperative Armor
      • Chapter 75 - Armor Abridged
      • Chapter 76 - Armor Paraphrased
      • Chapter 77 - Armor Appropriated
      • Chapter 78 - Full Armor
      • Chapter 79 - Power of Position
  • Reformation
    • Chapter 80 - Formation, Deformation and Reformation
    • Chapter 81 - Law and Life
    • Chapter 82 - Practice of Law
    • Chapter 83 - Practice of Life
    • Chapter 84 - From Law to Life
    • Chapter 85 - Doctrine, Desire and Dependence
    • Chapter 86 - Design, Decentralization, Demonstration and Divestment
  • Conclusion
    • Chapter 87 - The Real New Testament Church
  • Endnotes
  • About
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Chapter 57 - Biblical Gatherings
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The early New Testament church gathered consistently. In agreement with apostolic teaching and tradition, their gatherings were intentionally Christ-centered and Spirit-filled.
 
                                     Christ-Centered
 
The Christ-centered gatherings of the early New Testament church did not involve singing, teaching, giving, or praying about Christ. Constituting a performance for Him and thus, it would have been the equivalent of dead, religious works.
    
The practice of the early church was significantly more satisfying than a religious performance for Christ. It was a privileged celebration in which the immediate, living (zoe) presence of Jesus was central.
    
Rather than taught about in church gatherings, Jesus was the teacher. By the fullness of His indwelling Spirit, He personally taught and ministered life (zoe) to the body of His ecclesia.  
    
Rather than sung about, the early church worshiped in song with Jesus. It was dynamic and interactive. Therefore, worshipping with Jesus was not just singing for the sake of singing. Instead, it presented an intimate form of fellowship between the Head and body of the church. By dependent faith, worshipping with Jesus was guided by the immediate presence of His indwelling Spirit. Consequently, interaction between church Head and body in song was personal and intentional.  
    
Rather than giving for Christ, the giving of the early church was a prayerful, interactive endeavor. Consequently, Jesus was allowed to direct its giving. Therefore, the cheerful giving of the early church was fruitful. Christian community was cultivated and multiplied, and individual and collective need were satisfied.
    
Rather than prayed about, Jesus Christ was personally pursued and addressed by prayer “in the Spirit.” Originating from the Spirit of Christ, the prayer of the church body was in conformance with the will of God. (cf. Romans 8:26-27; John 14:13; 15:7; James 4:3; 1 John 5:14) As a result, the prayer of the early church was eternally significant. (1 John 5:14-15)
    
The early New Testament church did not gather to hear about Jesus Christ or to perform for Him. Instead, inclusive of spiritual family, every practice of the collective church body was designed to welcome the pursuit of Jesus Christ.  
    
By grace through faith alone, the collective gatherings of the early New Testament church were an intimate encounter between the living (zoe) Christ and His beloved body. From the midst of His body Jesus provided the necessary life (zoe) and leadership to guide the eternal practice of His body on earth. (cf. Matthew 18:20; John 20:19; Hebrews 2:12; Revelation 1:13; 2:1; 4:6; 5:6) Consequently, the body of Christ was privileged to enjoy His unconditional love and acceptance, hear His voice, feel His touch, receive His healing, and minister to one another from an overflow of His presence.
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In contrast, when Christ was not acknowledged as central to the collective gatherings of the church it was quickly discovered that human need and concern dominated. (cf. 1 Corinthians 11-14) As a result, church gatherings were not characterized by heavenly order and peace but earthly confusion and conflict. (cf. 1 Corinthians 14:33, 40)
    
It is important to clarify that it was not the responsibility of a small number of church leaders to ensure the preservation and protection of Christ-centered church gatherings. To the contrary, giving a small number of people leadership over the church would have established significant room for error in both doctrine and practice.
    
The preservation and protection of the centrality of Christ in early church gatherings was the spiritual obligation of every Spirit-birthed member of the church body. It necessitated their willing faithfulness to participate according to the fullness of the Spirit.
 
“… in the multitude of counselors there is safety.” (Proverbs 11:14; NKJV)
 
The centrality of Christ in early church gatherings constituted the divinely appointed means for preserving church doctrine and protecting church practice. When Jesus was pursued prayerfully by the Spirit, the co-equal brothers and sisters of the church body were empowered to grow together in their knowledge of church doctrine, apply it together in practice, and stand together against falsehood.
    
​Willingly submitted to apostolic teaching and tradition, the early New Testament church recognized the surpassing value of the centrality of Christ. Further, it understood that it was His personal presence that made their gatherings distinct. It was clear to them, without the living (zoe) presence of Christ, they would have been viewed as nothing more than another dead, religious group. 
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                                            Spirit-Filled

The centrality of Christ in the gatherings of the early church was assured by the collective fullness of His indwelling Spirit. Consequently, the Apostle Paul commanded the assembled New Testament church to “be filled with the Spirit.” (Ephesians 5:18) The verb pleeroústhe (be filled) was written in the present imperative and, therefore, it means to be constantly, moment by moment, filled with the fullness of the Spirit of Christ. Thus, the apostolic command was to keep on being filled to overflowing by the fullness of the Spirit.
    
The overflowing fullness of the Spirit was evidenced in the gatherings of the early New Testament church by the manifestation and fruit of the Spirit. Among other things, the manifestation of the Spirit of Christ was recognized through spiritually gifted ministry, spiritual fellowship, participatory worship in song, abundant thanksgiving, and mutual submission. (1 Corinthians 12:4-11; Ephesians 5:19-21; cf. 2 Corinthians 13:14; Philippians 2:1) The resultant fruit of the Spirit was “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control.” (Galatians 5:22-23)
    
Overflowing with the fullness of the Spirit of Christ, it was important for the early New Testament church to cultivate sensitivity to His specific prompting. Once discerned, the church body was obligated to “keep in step” with the Spirit and faithfully follow His guidance. It was prayerfully weighed against the apostolic teaching and tradition that had been passed down from the apostles to “faithful men.”
    
Today, the ecclesia of God is privileged to possess the Word of God in written form. Therefore, any presumed guidance by the Spirit must be prayerfully weighed against the apostolic teaching and tradition of the New Testament. If necessary, it should also be supported by the counsel of the more mature members or elders.
    
​The Spirit of Christ is intimately aware of the needs of each member of His assembled ecclesia. He knows precisely when and how He will minister eternal life (zoe) to each one. Therefore, the gathered church is obligated to seek the fullness of the Spirit of Christ, wait on Him, and follow His guidance.

​© 2023 James Hiatt  



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