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In agreement with apostolic tradition, the early New Testament church gathered regularly. Their distinct gatherings were intentionally Christ-centered and Spirit-filled.
Christ-Centered The intimate gatherings of the early New Testament church were Christ-centered. As a result, they did not involve singing, teaching, giving, or praying about Christ or for Him. Rather than taught about, Christ was viewed as the teacher. Rather than singing about Christ, worship in song was directed to Christ personally. Rather than giving for Christ, He was allowed to direct the resources of the assembly. Rather than praying about Christ, He was personally pursued and addressed in prayer. Thus, the collective assembly of the New Testament church was not a performance for Christ. Instead, every activity of the assembly facilitated the collective pursuit of Christ by His body and, consequently, the ministry of Christ to His body. By grace through faith alone, the collective gatherings of the real New Testament church are designed to be an intimate encounter between the living (zoe) Christ and His beloved body. From its midst, Jesus Christ provides the necessary life (zoe) and leadership to quicken the eternal activity of His body on earth. (cf. Matthew 18:20; John 20:19; Hebrews 2:12; Revelation 1:13; 2:1; 4:6; 5:6). As a result, His assembled body is 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. When Christ is not acknowledged as central to the collective assembly of the church, it is quickly discovered that the individual needs and concerns of the human participants dominate (cf. 1 Corinthians 11-14). Therefore, the assembly is not characterized by heavenly order and peace but earthly confusion and conflict. (cf. 1 Corinthians 14:33, 40) It is 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 establishes significant room for error in both doctrine and practice. The preservation and protection of Christ-centered church gatherings is the obligation of the collective church body. By the fullness of the Spirit, it is a shared responsibility. Thus, God entrusted the entire body of the New Testament church to preserve and protect the centrality of Christ during its regular gatherings. “…in the multitude of counselors there is safety.” (Proverbs 11:14; NKJV) The centrality of Christ in the real New Testament church is a divinely appointed safeguard that must be pursued prayerfully by the entire church body. As a result, it is collectively engaged in preserving its doctrine and protecting its practice. With Christ central, the co-equal brothers and sisters of the church body are empowered to grow together in their knowledge of church doctrine, apply it together in practice, and stand together against falsehood. In accordance with apostolic teaching and tradition, the real New Testament church gradually learns that Jesus Christ alone is worthy of their attention. Centered on Him, they recognize that His person and presence define their identity and make their gatherings distinct. |
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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 leading. Once discerned, the church body was obligated to “keep in step” with the Spirit and faithfully follow His lead. The perceived leading of the Spirit 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 leading of the Spirit must be prayerfully weighed against apostolic teaching and tradition of the New Testament. If needed it should 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 life (zoe) to each one. Therefore, the gathered church is obligated to seek the fullness of the Spirit, wait on Him, and follow His lead. |
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Practice
The Christ-centered, Spirit-filled assembly of the early New Testament church was recognized by a distinct practice. Scripturally speaking, it involved the celebration of the Lord’s Supper in the intimacy of small group community that was interactive, intergenerational, and moved from house to house. Lord’s Supper The early New Testament church originally gathered in a large group setting in the precincts of the Jewish temple to hear the teaching of the apostles. It provided them with the privileged opportunity to learn the fundamentals of their newfound faith. As the day progressed, the early church gathered in smaller, more intimate groups from house to house. Indicative of the celebration of the Lord’s Supper, the primary activity of the early church gathered in houses was the breaking of bread. (cf. Matthew 26:26; Acts 2:46; 20:7; 1 Corinthians 10:16; 11:17-34) The Book of Jude refers to the celebration of the Lord’s Supper as the “Agape Feast” or “Love Feast” (Jude 12). It is clear that the “breaking of bread” referred to a full meal. (Acts 2:46) The celebration of the Lord’s Supper as a full meal is further clarified by the context of 1 Corinthians 11:17-34. Moreover, the New Testament Greek word translated as “supper” is deipnon (dipe'-non). It is used 16 times in the New Testament, never once for anything less than a full meal. The other practices of the early New Testament church took place during their celebration of the Lord’s Supper. The fullness and fellowship of the Spirit moved the gathered to worship in song; give thanks; submit to one another; engage in spiritually gifted ministry to one another; pray; etc. (Acts 2:42, 46; 1 Corinthians 11:1-14:40; 2 Corinthians 13:14; Ephesians 5:18-21; Philippians 2:1; Colossians 3:16) The practice of the Lord’s Supper as a full meal was foreshadowed by the Jewish Passover (Exodus 12:1-28, 43-49; Deuteronomy 16:1-8) and the Lord’s “Last Supper” (Matthew 26:26-30; Mark 14:22-26; Luke 22:14-20). Its purpose will be fulfilled in the future by the heavenly “Marriage Supper of the Lamb.” (Revelation 19:7-10) The Lord’s Supper was also the sign of the redemptive Eternal Covenant. Thus, it was a celebration of life (zoe) in Jesus Christ and His role in its fulfillment. |
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Small Group Community
The New Testament is supportive of the small group environment for the collective gatherings of the church. It is further reinforced by church history. The entire New Testament was written in the context of intimate, small group, team-based community. Therefore, removing the ecclesia from its small group context renders much of the ecclesiology of the New Testament senseless. For example, the celebration of the Lord’s Supper, the spiritually gifted ministry of every member, church discipline, and spiritual conflict. Apart from the context of small group community they become at the very least ineffective or at most nonexistent. Amongst other things, the large group setting for the real New Testament church has never been able to effectively accommodate its celebration of the Lord’s Supper, spiritually gifted every member ministry, church discipline or spiritual conflict. It is illogical for such matters. Consequently, the ecclesiology of the New Testament must be twisted to fit into the context of a large group meeting. The unfortunate truth is that when church gatherings are unnaturally forced into a large group setting the real New Testament church becomes spiritually unfruitful. The fruitlessness of large group meetings is first and foremost related to their rule by law. While the intimacy of small group community is conducive for the rule of divine life (zoe), the businesslike environment of the large group setting is not. The management of a large group of human beings is essentially an impersonal endeavor that is naturally facilitated by the rule of law. The rule of law, however, is contrary to the life (zoe) based practices of the Lord’s Supper, the spiritually gifted ministry of every member, church discipline and spiritual conflict. Forcing life (zoe) based small group practice into a large group legal environment quenches it and consequently, renders it spiritually fruitless. Without life (zoe), the church can only lean on the dead works of religion. As a result, the Lord’s Supper naturally changes from a celebration to a solemn ceremony. The opportunity for every member ministry becomes extinct. The purpose for church discipline is radically changed from correction to punishment. In addition, spiritual conflict is no longer approached as a team by faith in the incomparable power of Christ but largely ignored. The practice of the New Testament church was not designed to be performed for God under the rule of law. Instead, it was predetermined to be fulfilled with God by the rule of His indwelling life (zoe). Standing firm with God by obligation to the rule of life (zoe), the members of the early New Testament church small group communities were privileged to celebrate the Lord’s Supper together as a full meal, minister to one another according to the gracious gifting of the Spirit and grow together through loving discipline. In spiritual conflict, they could faithfully and prayerfully stand together in the fullness of the protective armor of Jesus Christ. The New Testament church manifested predominantly in small group community is reinforced by early church history. Within two years after its founding in Jerusalem, large group meetings were abandoned. For the ensuing 300 years, the ecclesia assembled in small group community alone. It alone was accommodative of life-based (zoe) church practice that was Christ-centered and Spirit-filled. Law-based, large groups meetings in special buildings did not become the norm until the church was institutionalized in the fourth century. It was the result of radical change initiated by the Roman Emperor Constantine. Historically, the intimate small group environment was effective for the accommodation of a Christ-centered, Spirit-filled, celebratory gatherings for the following reasons: |
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Both the New Testament and church history clarify that small group community presented an environment favorable for Christ-centered, Spirit-filled church gatherings. Relative to the intimacy of their environment, the early ecclesia was able to recognize Jesus not only as heavenly Lord but as the immediate, active head of their community on earth.
Interactive Community According to biblical pattern, the members of the real New Testament church are not merely intended to sit in a passive manner and receive instruction about the Christian life. Instead, its Christ-centered, Spirit-filled gatherings were predesigned to be dynamic, characterized by interaction between Christ and His body. The dynamic interaction between Christ and the members of His body emphasizes teamwork. Teamwork is inclusive and interactive, involving every member of collective church gatherings. Christ indwelling, gifting, empowering, and using every member of His body is normative for the real New Testament church. Inclusive participation is characteristic of its Christ-centered gatherings and the doctrine of the priesthood of every believer (1 Peter 2:9; Revelation 1:6, 5:10, 20:6). The vitality and growth of the church body necessitated the cooperative sharing of every member (Ephesians 4:11-16; cf. Romans 12:4-13; Colossians 2:19). The dynamic, interactive gatherings of the real New Testament church are recognized by reciprocal ministry. Christ ministers eternal life (zoe) to His body. He is the source of fulfillment for every human need. In turn, every member of the assembled church body has the blessed opportunity to reciprocate Christ’s ministry of eternal life (zoe) not only to Him personally but to the gathered members of His body. In Christ, overflowing with the fullness of His Spirit, each one in the gathering is uniquely equipped with a privileged, gifted ministry through which they can faithfully bless Christ and His body. The “one-another” ministries of the New Testament are reflective of the interactive, team-based practice of the gathered ecclesia: |
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Intergenerational Community
The small group gatherings of the real New Testament church are not only interactive but intergenerational. Thus, they are inclusive of people from every age group, including children. In contrast to the large group meetings of the modern church, the early church’s intimate, small group environment was favorable for the inclusion of children. It was family-oriented and, thus, designed to contribute to the edification of both adults and children. The collective assembly of the real New Testament church constitute the intentional gathering together of a loving family under divine headship. Thus, adults and children alike are graciously allowed to enjoy the living (zoe) presence of their Lord and Savior, experience His edifying power, and fulfill His eternal purpose. Children of all ages are still able to participate in most, if not all, of the activities associated with real New Testament church gatherings. For example, they can eat with the adults. Although the younger children may not yet be ready to share the bread and cup, they most certainly can enjoy the food associated with the rest of the meal. In addition, children can participate through worship in song, prayer, fellowship, and, to a limited extent, interactive ministry. Younger children may not have the patience to last through an entire gathering of the collective church. It is prudent, however, that they remain as long as possible. It provides them with the opportunity to witness the loving ministry of Christ and, as demonstrated by the adults and older children, submission to His immediate, active headship. Distraction from the preeminence of Christ in the collective assemblies of the New Testament church is relatively common. It occurs not only from children but adults as well. Nevertheless, the living Christ, the Head of His body, is alone worthy of its attention and adoration. Therefore, it is a continual and critical necessity in the interactive, intergenerational, house-to-house gatherings of the church to engage in the good fight of faith to preserve and protect the preeminence of Christ. House to House Community “Day by day continuing with one mind in the temple, and breaking bread from house to house; they were taking their meals together with gladness and sincerity of heart, praising God and having favor with all the people.” (Acts 2:46-47) For approximately two years, the early New Testament church met in a large group setting in the ancient ruins of Solomon’s Temple. They also assembled in the intimacy of the small group setting from house to house. The large group meetings of the early church in the ruins of the temple were short-lived. They were exclusive to the origination of the ecclesia on earth. The temporary large group meetings allowed the apostles to teach thousands of new believers the fundamentals of the faith. However, while important to the founding of the ecclesia on earth, the large group setting was not considered expedient for its growth beyond Jerusalem. Within two years of its initiation on earth, God allowed persecution to drive the early New Testament church from Jerusalem. For the ensuing 300 years, the ecclesia assembled only in small group community from house to house. (cf. Acts 2:46; 5:42; 8:3; 12:12; 20:20; Romans 16:5; 1 Corinthians 16:19; Colossians 4:15; Philemon 2) The New Testament does not reference any early church assembly in a large group setting outside of Jerusalem. Instead, its entire ecclesiology was written in the context of an intimate small group environment. The small group setting from house to house was effective for accommodating the church in the form of a spiritual body and thus, the spiritual life (zoe) of God on earth. Further, it was efficacious for facilitating Christ-centered, Spirit-filled gatherings. The small group setting from house to house was simple, timeless, mobile, flexible, cross-cultural, and easily multiplied. Movement from house to house also provided safeguards. First, it helped to keep Christ central by not allowing any individual homeowner to appear more important than another. Second, moving from house to house assisted in preventing any single participant or family from asserting control over the affairs of the group. Third, it was conducive for the nurture of community. Gathering in the homes of every member of the ecclesia cultivated the opportunity for ministry by clarifying how group members lived, what they valued, etc. As a consequence, it furnished insight for meeting both physical and spiritual needs. Fourth, moving from house to house served to increase intimacy between the members of the community. It could protect the unity of the faith by deepening friendships and encouraging mutual spiritual growth. Fifth, moving from house to house allowed opportunity for outreach to new neighborhoods. Sixth, it did not allow the burden of preparation to fall on one family. Seventh, moving from house to house had the potential to keep the ecclesia sheltered from opposition. |
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From house to house, the primary practice of the early New Testament church was the celebration of the Lord’s Supper as a full meal. Intimate, interactive, and intergenerational, it presented an environment that was most conducive for Christ to remain central to His body by the fullness of His indwelling Spirit.
The Christ-centered, Spirit-filled small group gatherings of the early New Testament ecclesia were anything but boring. To the contrary, overflowing with the living (zoe) presence, edifying power, and ministering purpose of Jesus Christ they were a dynamic, joyful celebration. © 2022 James Hiatt |
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