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There are two fundamental approaches to church growth. The first is temporal and inorganic and the second is eternal and organic. The temporal, inorganic approach views the church as an organization. In contrast, the eternal, organic approach recognizes it as a living (zoe) organism.
Congruent with the temporal, inorganic approach, church growth is a work of mankind that occurs through the legalistic implementation of organizational principle and precept. Performed for God rather than with Him, it’s organizational works are not typically fulfilled by grace through faith but human effort. Consequently, the works of the temporal, inorganic church are lifeless (zoe).Without eternal life (zoe), they must be propped up by the rule of law expressed through organizational principle and precept. Thus, the works of the temporal, inorganic church are primarily law-based. Within the temporal, inorganic church, congregational confidence in a specific statement of purpose and mission can help to provide motive and direction for its predominantly law-based works. It is presumed that compliance will support church development and growth. Unfortunately, the source of the stated purpose and mission of the temporal, inorganic church typically falls short. Although presumed to be biblical, it is almost always derived from organizational principle and precept. Originating from organizational standard, the general purpose of the temporal, inorganic church is to practice organized religious activity for God. Its corresponding mission is to increase the number of adherents for Him. The resultant organizational growth occurs by addition. Therefore, individual church members are added one by one. According to temporal, inorganic, organizational church growth, the church has a short cycle of life. It progresses as follows: |
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Contrary to temporal, inorganic church growth, the eternal, organic approach to church growth views the church as a living (zoe) organism. Quickened by the indwelling life (zoe) of God, the life-based (zoe) works of the eternal, organic church are a cooperative effort. The living (zoe) God works. His ecclesia cooperates by grace through faith alone. As a consequence, the works of the eternal, organic church are performed with God rather than for Him.
The purpose and mission of the eternal, organic church did not originate from organizational standard but from God. Therefore, its purpose and mission are distinct from the world. The purpose of the organic church is to practice and celebrate shared life fellowship with God. Its corresponding mission is to cultivate and protect its privilege of shared life fellowship with God. As a result of the fulfillment of its purpose and mission, the church grows organically by the overflow of divine life (zoe). Rather than adding church members one by one, the resultant growth occurs exponentially through the multiplication of small group community. Unlike the temporal, inorganic church, the eternal, organic church is not subject to a legalistic cycle of “life”. Rather than law-based, it is life-based (zoe). Consequently, the growth of the eternal, organic church originated from the will and work of God. Legalistic, organizational principle and precept are cannot adequately measure the fullness and eternal fruitfulness of His indwelling life (zoe). (cf. Romans 7:4-6; Galatians 5:22-23) The growth of the eternal, organic church was a divine promise. Christ prophesied, “….I will build My church, and the gates of Hades will not overpower it.” (Matthew 16:18) Rather than earned or achieved by human effort, organic church growth promised by the living (zoe) God occurs by grace through faith alone. |
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Reproduction of Divine Life God ultimately fulfills the purpose and mission of the New Testament church through the reproduction of His life (zoe) in the elect. It occurs whenever and wherever God chooses to share His life (zoe) on earth. Divine life (zoe) does not change when reproduced on earth. It is reproduced “after its kind.” God preordained all complex living organisms on earth to reproduce offspring “after their kind.” (Genesis 1:11; 12; 21; 24; 25) “After their kind” means that the progeny reproduced by a living organism is another living organism possessing the primary attributes of its parents. For example, dogs beget dogs; cats beget cats, apple trees beget apple trees, etc. When referring to the reproduction of living organisms, it is important not to confuse progenitor, progeny, and produce. For example, regarding the reproduction of apple trees, the tree is the progenitor. While an apple is integral to its reproduction, it is not the progeny of the apple tree. Instead, it is the produce. The progeny of an apple tree is another apple tree. Living organisms reproduce “after their kind.” (cf. Genesis 1) To a limited extent, the reproduction of divine life (zoe) on earth during the Church Age is like the reproduction of other complex living organisms on earth. It is characterized by progenitor, progeny, and product. The progenitor is God. The progeny is mankind in union of shared life with God. The product is shared life community. Thus, the reproduction of divine life (zoe) on earth in shared life community is “after its kind.” The members of the Godhead provide the ultimate example of heavenly community. Concordant with the gracious promise and providence of God, the New Testament church on earth was predesigned to demonstrate community on earth. The growth of the New Testament church occurs by the reproduction of God and man in shared life community. It is organic, spiritual, progressive, cooperative, collaborative, and exponential. Organic The study of biology serves to clarify that the New Testament church was created as a living organism. Biologists have determined that an organism is living if it is characterized by the following six qualities: 1) cells, 2) DNA, 3) energy, 4) growth, 5) reproduction, and 6) sensitivity and responsiveness to change.[1] First, a living organism must have cells. The building blocks of life, cells, contain the materials necessary to support life (psuche). They are the smallest structural unit of an organism that is capable of independent functioning. When observed individually, cells are microscopic, too small to see with the human eye. However, when viewed collectively, they comprise the whole body of a living organism. There are an estimated 70 to 100 trillion cells in the average human body. They are categorized into about 210 different types-for example, nerve, muscle, and skin cells. Second, a living organism must have DNA or deoxyribonucleic acid. DNA is the blueprint or genetic code of life. It is the catalyst that tells the cell how to grow and develop. Therefore, DNA determines the type of organism, defined by how it looks and functions. Third, energy is characteristic of a living organism. It is necessary for a living organism to perform the essential functions of life. Generally speaking, energy is generated from the metabolism of nutrients. Therefore, the living organism must eat. Fourth, a living organism is characterized by organic growth. The intrinsic ability for organic growth is predetermined, enabling the living organism to develop from infancy to adulthood. Fifth, a living organism is characterized by reproduction. Typically, males and females combine DNA to multiply offspring after their kind. Sixth, a living organism is responsive to its environment. Consequently, it detects and responds to events in the world around it, such as changes in light, sound, touch, taste, smell, temperature, etc. Biological science considers an organism to be alive only if it has each of the qualities mentioned above. Thus, it is characterized by cells, DNA, energy, growth, reproduction, and responsiveness to change. The New Testament church was created for the function of facilitating shared life fellowship between God and mankind. “…you are fellow citizens with the saints, and are of God's household, having been built on the foundation of the apostles and prophets, Christ Jesus Himself being the corner stone, in whom the whole building, being fitted together, is growing into a holy temple in the Lord, in whom you also are being built together into a dwelling of God in the Spirit” (Ephesians 2:19-22). Relative to its original function, the New Testament church was designed as a living (zoe) organism. Consequently, it’s community is characterized by the six essential qualities of a living organism. First, the distinct community of the New Testament church on earth was initially characterized by cells. The intimate shared life, small group communities were the individual cells of the body of Christ. They were the smallest structural unit of the New Testament church capable of independent operation. God designed each as a structural, functional, and biological unit within the greater body of Christ. Like the individual cells of the human body, every intimate shared life community of the ecclesia was part of a larger organism. Equally crucial to the function of the whole body, each small group community could provide for the practice of intimate shared life fellowship between God and man, faithfully protecting and cultivating it and allowing divine life (zoe) to overflow from it. Second, the distinct community of the New Testament church had a unique genetic code or DNA. Jesus Christ was the DNA of His body. He was the blueprint, genetic code, and life force that predetermined the function of His body and, therefore, its specific form. Third, the distinct community of the New Testament church was characterized by energy. Its source of energy was the animating life (zoe) of God in Christ. His indwelling, animating life (zoe) was the life source that energized the essential practice of the New Testament church on earth. Human cooperation occurred by grace through faith alone. Fourth, the distinct community of the New Testament church experienced growth. As a living organism, its growth was organic and, therefore, intrinsic to its essential nature. Rather than experiencing growth by external influence (the will and work of man), its growth originated internally in accord with the DNA of its divine, indwelling life (zoe) source. Fifth, the distinct community of the New Testament church was characterized by reproduction. It reproduced when God shared His life (zoe) with elect human beings. Through spiritual birth, the “DNA” of God was reproduced in man. Consequently, His life (zoe) was multiplied on the earth and fallen man was restored into the image of God. Sixth, the distinct community of the New Testament church was responsive to its environment. Its shared life, small group communities, were function-driven, dynamic, flexible, mobile, reproducible, and transferrable. They were able to adapt to different cultures with ease. Animated by the indwelling life (zoe) of God, the distinct community of the early New Testament church met the biological criteria necessary to be classified as a living organism. Therefore, it is reasonable to believe that it was designed for organic growth. |
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Spiritual Rather than earthly or physical, the organic growth of the New Testament church community is heavenly or spiritual. God is Spirit and, therefore, the reproduction of His life (zoe) on earth is spiritual. (John 4:24) The organic reproduction of eternal life (zoe) in man occurs by spiritual birth. Jesus said, “….unless one is born again he cannot see the kingdom of God” (John 3:3). The phrase “born again” can be translated as “born from above” or “born of the Spirit.” It is a reference to a birth originating from God who is spirit (John 4:24). By spiritual birth, man is brought into spiritual, shared life (zoe) union with God in Christ, quickened by His indwelling life (zoe) and, thereby, made a partaker of His nature. (Romans 6:4-6; Galatians 2:20; Ephesians 2:10; Colossians 1:27; 1 Peter 1:23-25; 2 Peter 1:4) Through the organic reproduction of divine life (zoe) on earth, man is not only joined by a union of shared life to the head of the New Testament church, Jesus Christ, but the body of the New Testament church. By the baptizing work of the Spirit, he is spiritually identified with the fellow members of the body of Christ, both individually and collectively. (Romans 12:4-5; 1 Corinthians 12:12-27; Ephesians 1:22-23; 2:14-16; 4:4-6, 11-16; Colossians 1:18) Progressive The growth of the distinct community of the New Testament church through the organic, spiritual reproduction of eternal life (zoe) on earth is progressive. It progresses from the Father, through the Son, by the Spirit to mankind. The heavenly Father is the source of eternal life on earth. (John 5:26) Eternal life (zoe) was sent to earth in human flesh through the incarnation of the Son, Jesus Christ. (John 1:14, 18) While on earth, Jesus satisfied His role in the fulfillment of the Eternal Covenant and thereby established the precedent for human life (psuche) to be united with divine life (zoe) on earth. (John 6:40) Shortly afterwards, He ascended to His rightful position of authority at the right hand of the Father. Christ seated in victory, the heavenly Father sent His Spirit to earth to apply the unconditional benefit of the Eternal Covenant to all He foreknew would be willing to receive it by faith. Initiating the Church Age, Jesus Christ, the mediator of the Eternal Covenant, shared His life (zoe) with the elect who comprised the early New Testament church. (John 14:26; Acts 1:8-9) By the Spirit through instrumentation of the distinct church of the New Testament, God has progressively shared His life (zoe) with the elect until the present day. (John 17:20-21; Acts 2:39) Concordant with His eternal plan, His life (zoe) will continue to flow like “rivers of living (zoe) water” from the modern New Testament church to the present generation and beyond. (cf. John 7:38) The growth of the distinct community of the New Testament church through the progressive flow of eternal life (zoe) from God to man occurs by the will and work of God alone. An act of divine grace, the growth of the New Testament church is not facilitated by organizational principle or precept, formula or strategy, but by the gracious, progressive flow of divine life (zoe) from heaven to earth. |
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Cooperative
The distinct growth of the New Testament church community on earth was not designed to be fulfilled by God alone. Instead, God predetermined to reproduce His life (zoe) on earth in cooperation with the elect. The instrument of cooperation for the elect is faith alone. Cooperative faith is a gift of God; the assurance and conviction that God will perform according to what He has promised; the means of approval by God; based on knowledge of God; undergirded by agreement with God; and evidenced by trust in God. (Habakkuk 2:4; Matthew 9:29; 26:39; Romans 12:3) Further, it is cultivated by God in man through the exercise of the human will; active; dependent; and evidenced by works. (Romans 10:17; Hebrews 11:1-7; James 2:14-26) The evidential fruit of cooperative faith is not the dead, religious works of man, but the living (zoe) works of God. Rather than earthly and temporal, they are heavenly and eternal. |
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Collaborative
God designed the distinct growth of New Testament church community on earth to be a collaborative endeavor. To “collaborate” means to “work together.” Through shared life, the New Testament church community was created to collaborate as one team under the headship of Christ. Therefore, its ability to faithfully cooperate in the reproduction of divine life (zoe) on earth was unparalleled. Thus, it was no surprise that the intimate, shared life (zoe) communities of the early ecclesia emphasized teamwork. In the small communities of the early New Testament church, no single member was more important or valuable than any other. (1 Corinthians 12:14-26) Congruent with the fundamental New Testament teachings of the priesthood of every believer and ordered equality, the body of the ecclesia was equipped by the Spirit to collaborate as an interdependent team for the fulfillment of its purpose and mission on earth. The organic, spiritual, progressive, cooperative growth of the New Testament church through the collaborative teamwork of intimate, shared life community can be summarized by four words: know, grow, go and overflow. Knowing and growing is relevant to the fulfillment of the purpose of the ecclesia while going and overflowing is related to the accomplishment of its corresponding mission. |
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Know and Grow
In the Bible, to “know” God means more than just knowing about God or possessing a second-hand knowledge of God. Contextually speaking, the usage of the word “know” in the New Testament is often indicative of knowing God personally and experientially. In the intimate, shared life (zoe) community of the New Testament church, knowing Him personally and experientially is normative. It is a gracious work of God for the benefit of His ecclesia. Individually, growing deeper in the experiential knowledge of Christ occurs by faith. It is facilitated by the pursuit of conditions favorable, including, but not limited to, personal time spent with God in fervent prayer, worship, and His word. Collective growth in the personal, experiential knowledge of God occurs as the ecclesia learns together to be still before Him, spend time in His presence, and hear His voice. Over time, cultivating a deeper sensitivity to guidance by the Spirit of God, the New Testament church community progressively grows in its understanding of what it means to keep being filled with His fullness and thereby, live and walk on earth together yielded to the incomparable power of His indwelling life (zoe). (Ephesians 5:18-21) Ultimately, growing in the experiential knowledge of God ever serves to conform the New Testament church into the image of Christ. (Romans 8:29) Thus, gradually becoming ever more like Him, it is able to experience Him in a progressively deeper fashion. |
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Go
“And Jesus came up and spoke to them, saying, ‘All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age’.” (Matthew 28:18-20) Making disciples of all the nations during the Church Age is not static but dynamic. Therefore, the New Testament church must “go,” actively seeking, moving, and expanding to allow the indwelling life (zoe) of God the freedom to influence the world in proximity. The New Testament church has been entrusted with the purpose and mission of practicing, protecting, and cultivating intimate fellowship with God. As a consequence, it is privileged to serve as a representational witness of the living (zoe) God on earth. Although it is unlikely to occur, God can lead the unbelieving world to His ecclesia. However, there is no command in the New Testament for the ecclesia to stay and await their arrival. Commissioned to go into the world as shared life ambassadors by faith alone, the intimate, shared life community teams of the New Testament church provide a loving, supportive environment for the reproduction of eternal life (zoe). Through the indwelling presence of God shared with His ecclesia, the lost in immediate proximity are allowed the privileged opportunity to experience and interact with the living (zoe) church community and the living (zoe) God within His community. When the ecclesia refuses to go and serve as a representational witness of God, His chosen means of reaching the world is constrained. Thus, it is in effect quenching the Spirit. (1 Thessalonians 5:19) Going into the world to “make” disciples is not a law-based work to be fulfilled by mankind for God. Instead, it is a gracious work of God that is satisfied by the faithful cooperation of the New Testament church community. Making disciples is an endeavor both initiated and fulfilled by God. The ecclesia cooperates by faith alone. Therefore, going into the world is not a work accomplished for God but with God. Knowing when and where to go into the world and serve as a representational witness of God is not initiated by the will of man. Instead, it is a gift provided by the living (zoe), indwelling Spirit of God. By consistently yielding to the Spirit, the New Testament church progressively learns to cast aside self-dependent fear. By grace through faith alone, it is able to discern the gracious, inward prompting of the Spirit of life (zoe), submit to the will of God, and faithfully go into the world with confidence in the indwelling Christ. Going and representing God to the world in Christ-centered, Spirit-filled, shared life community does not necessarily require street corner preaching or door to door cold calling. It simply demands a willingness to faithfully live in the world together in Spirit-filled community and thereby allow God the opportunity to share His indwelling life (zoe) and love in the presence of those who have not yet received it. |
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Overflow
As indicated, the purpose and mission of New Testament church community is to practice, cultivate and guard its privilege of shared life fellowship with God. As a blessed benefit, the fullness of the indwelling, life (zoe) giving Spirit of God was preordained to overflow organically to others in proximity. (cf. John 5:21; Romans 8:2; 1 Corinthians 15:45) It is an act of divine grace through the cooperation of human faith alone. “But we have this treasure in earthen vessels, so that the surpassing greatness of the power will be of God and not from ourselves.” (2 Corinthians 4:7) “He who believes in Me, as the Scripture said, ‘From his innermost being will flow rivers of living water’.” (John 7:38) Each intimate, shared life (zoe) community team of the New Testament church serves as a loving sanctuary for divine life (zoe) in a sin-deadened world. “In Him was life, and the life was the Light of men.” (John 1:4) By eternal design, the reproduction of divine life (zoe) on earth is an act of the Spirit of Christ fulfilled through the instrumentation of shared life community. The movement of the Spirit not only provides the life (zoe) giving presence and power to edify the church body but to influence the unbelieving world in proximity. The ecclesia cooperates by faith alone. It is God alone whom wills and works to reproduce His eternal life (zoe) on earth. When the ecclesia mistakenly assumes responsibility for reproducing divine life (zoe) on earth, it typically leads to the paralysis of self-introspection, a corresponding recognition of self-inadequacy, and, as a result, fear of going into the world. Therefore, rather than assuming responsibility for reproducing eternal life (zoe) on earth, the New Testament church is obligated by faith alone to serve as a vehicle chosen by God to reproduce His life (zoe). It is the presence of the life (zoe) giving Spirit of God that distinguishes the New Testament church from the religions of the world. When the ecclesia is gathered in the fullness of the Spirit, His manifestation is evidenced by the flow of life (zoe) to the immediate shared life community. By means of cooperative faith it is privileged to allow the indwelling life (zoe) of God to overflow into the world. |
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Oikos-Based
Both Christ and the early church utilized a strategy that provided for the overflow of divine life (zoe) to the world. It did not target individuals but entire oikos’. The Greek word oikos is translated into English as “house” and, by implication, “household.” The concept of oikos has been referred to in modern terms as “personal community.”[1] Every individual in the early church had a personal community consisting of relatives, friends, and neighbors with whom they relate through family, work, recreation, etc. Invitation and acceptance into a new oikos or personal community by a friendly “man of peace” provided a privileged opportunity to reach an entire household with the Good News of eternal life (zoe) in Jesus Christ. Jesus instructed His disciples to go from city to city in teams seeking to establish a friendship with an unbeliever who was a “man of peace” or one who is “worthy.” (Matthew 10:5-15; Mark 6:7-13; Luke 9:1-6) In other words, they were to seek a man that would be friendly toward them and favorable to their message. As the friendship developed, it was likely that the team would gain the opportunity to share the love (agape) and life (zoe) of Christ with the man of peace and, eventually, his entire oikos or household. It is clear from the Scriptural record that the early ecclesia also utilized an oikos-based strategy for growth. (Acts 5:42; 8:3; 16:14-15; 31-34) Through their strategy it was not uncommon for entire households to receive Christ together. (Acts 11:14; 16:14-15; 16:31-34; 18:8; 1 Corinthians 1:16; Titus 1:11) By teamwork, the intimate communities of the early New Testament church were able to penetrate the oikos’ of the ancient world effectively. It provided them with mutual encouragement, support, and accountability while fighting the good fight of faith and wrestling in prayer for the lost. The teamwork of the intimate New Testament church communities presented a supportive, more balanced representational witness of the indwelling Christ to the ancient world. It allowed for a multifaceted approach that was inclusive of the contribution of the resources of an entire team. Much like the early church, the intimate community of the modern New Testament church, characterized by joyful, loving teamwork, represents God simply by being a good neighbor. Thus, it is available, ready to listen, and willing to share the life (zoe) and love (agape) of God through sacrificial acts of kindness. In neighborly fashion, the ecclesia seeks to establish common ground with members of the new oikos. Thus, at least one member of the ecclesia will either already have a mutual interest with a member of the new oikos or desire to develop common ground through work, hobbies, sports, etc. The common ground, however, is not cultivated by the insincerity of ulterior motive. Rather than merely seeking to share a testimony, the ultimate goal of the ecclesia amongst its neighbors is to introduce and share the presence of Christ in the fullness of His life (zoe) and love. Ultimately then, oikos-based outreach is not a work of the church for Christ; it is the work of Christ with His body. The obligation of the church is to make the consistent choice to respond in faith. All neighborly representation of God on earth is not equally fruitful. Jesus warned, “Do not give what is holy to dogs, and do not throw your pearls before swine, or they will trample them under their feet, and turn and tear you to pieces.” (Matthew 7:6) When Jesus sent out His disciples, He instructed them first to seek those who expressed interest in the message of the Kingdom. Then, he contrasted the one who is worthy or peaceful toward the Gospel message with the unreceptive. Concerning the unreceptive, Jesus said, “Any place that does not receive you or listen to you, as you go out from there, shake the dust off the soles of your feet for a testimony against them.” (Mark 6:11; cf. Luke 9:5) Jesus did not tell His disciples to ignore those who might be difficult. He had previously instructed them to love their enemies and pray for them (Matthew 5:44). Rather than ignore, Jesus merely warned His disciples to make wise use of their time by discerning whether or not it might be more fruitful to spend it with someone more receptive to their message. Making disciples is most fruitful when the recipient responds peacefully to the message. Making wise use of time means knowing when to move on and seek a more fruitful mission field, as revealed by the presence of a “man of peace.” The early ecclesia recognized that once an oikos was penetrated by the shared life community, it could provide an introduction to other oikos'. Thus, it could serve as a “lighthouse” or springboard to multiply shared life (zoe) and create other small group communities.[2] In such fashion, from house to house, oikos to oikos, it has been calculated that the shared life community of the early ecclesia quickly spread around the Mediterranean world, growing at an amazing rate of nearly 40% per decade. © 2022 James Hiatt |
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