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God created the eternal New Testament church before the foundation of the world with a distinct function and form. The function of the eternal church was to facilitate shared life fellowship between Himself and mankind. God provided the New Testament church with a form that was suitable. He made it in the form of a spiritual body.
The heavenly New Testament church did not change when God originated it on earth. It retained its distinct function and form. Heavenly or eternal in function and form, God created the New Testament church on earth to accommodate divine life (zoe). It was His chosen instrument to share His life (zoe) with the elect of the Church Age. Concordant with its eternal function of facilitating fellowship between God and mankind, the message of the New Testament church proclaimed the possibility of life shared with God. (cf. Philippians 2:16; 1 John 1:1-2) Thus, the message of the ecclesia of God was a “message of…life (zoe).” (Acts 5:20; cf. 2 Timothy 1:8-11) The shared life message of the New Testament church is the Gospel or “Good News” of Jesus Christ. Demonstrating the attributes of God in an unbiased, concurrent manner, its willing reception by fallen mankind serves to vindicate His nature from angelic scheme and accusation. Relative to the role of the New Testament church in the vindication of the divine nature, the heavenly host offers a varied reaction. The holy angels rejoice when a fallen human being repents and receives eternal life (zoe) through the Gospel of Jesus Christ. (Luke 15:7) Conversely, Satan and his angels cringe when they see man, a lesser, undeserving creature, gain through the church what they lost; glorious citizenship in the kingdom of God. The New Testament church serves as a public reminder to the devil and his angels of their judgment and condemnation. Therefore, it is for them an ever-present source of embarrassment, humiliation, and shame. As a result, the devil and his angels view the distinct church with fiery hatred. |
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Opposition Not surprisingly, the New Testament church has historically encountered satanic opposition on the fallen earth. The schemes of Satan have targeted both its function and form. Persecution and Doctrinal Deception During early church history, Satan predominantly targeted the shared life function of the New Testament church. He schemed to diminish and destroy its capacity for facilitating intimate, shared life fellowship between God and man. As indicated by their frequent mention in the New Testament, Satan’s initial weapons of choice were persecution and doctrinal deception. Ultimately, Satan hoped his scheme would serve to turn the ecclesia from faithful dependence on its heavenly life (zoe) source to self-dependence. Consequently, it would become powerless and unfruitful. For nearly 300 years, the distinct church of the New Testament endured opposition from Satan in the predominant form of persecution and doctrinal deception. However, despite unspeakable suffering and loss, the ecclesia persevered by the gracious, indwelling presence of the indestructible life (zoe) of God. (cf., Romans 5:10; Hebrews 7:16) Much to Satan’s chagrin, its faithful perseverance on earth only served to further demonstrate the righteousness of God and the unrighteous failure of his schemes. Simulation Failing to destroy the early church through persecution and doctrinal deception alone, Satan recognized that he must address its form rather than function. He understood that the form of a spiritual body allowed God the freedom to indwell, animate and govern His faithful ecclesia on earth. Therefore, Satan schemed to encourage the ecclesia to adopt a form incompatible with God's indwelling life (zoe). Separated from the life (zoe) of God, the form of the New Testament church would transition from organic to inorganic. Thus, it would no longer be capable of facilitating intimate fellowship between God and man. Instead, the church would become little more than a religious simulation of the organic original. Therefore, it would possess a type of godliness, but without power. (cf. 2 Timothy 3:5) Supported by the powerful Roman Empire during the fourth century, the scheme of Satan influenced the origination of the simulated church on earth. The resultant, inorganic simulation was quite different from the living (zoe) ecclesia of the New Testament. It was divergent in origin, animation, function, form, manifestation, government, works, practice, and growth. Origin God originated the living (zoe) church of the New Testament on earth during the first century. In contrast, the simulated Roman church was originated by man for God during the fourth century. Animation The distinct church of the New Testament was designed for animation by the indwelling life (zoe) of God. In contrast, the simulated Roman church was animated by the fallen life (psuche) of man. Function The function of the distinct church of the New Testament was to facilitate intimate, shared life fellowship between God and man. In contrast, the function of the simulated church was to perform religious activities for God. Form Designed by God to suit His predetermined function, the form of the New Testament church was a heavenly, spiritual body. In contrast, the form of the simulated church was a physical congregation. Manifestation The early New Testament church was predominantly manifested on earth in small group community. It provided an example of form following function. In contrast, the simulated Roman church was predominantly manifested in large group meetings. Unlike the early New Testament church, it essentially provided an example of function following form. Governance God governed the early New Testament church. He fulfilled His role of governance by rule of indwelling life (zoe), characterized by lavish, unmerited favor. In contrast, the simulated Roman church was governed by organizational principle and precept through human directives. The standard for governance was the rule of law (law of sin and of death). It was characterized by reward for obedience and punishment for transgression. Doctrine The doctrine of the early New Testament church originated from God. It arrived on earth from the heavenly Father through the incarnate Son. New Testament Church doctrine was then taught to the apostles by the incarnate Son. Eventually, the original doctrine of the early church was communicated to faithful men who taught it to the brothers and sisters of the ecclesia. In contrast, the doctrine of the simulated Roman church originated from man. It was an amalgam of pagan belief, civic tradition, and Christian doctrine. Practice The early New Testament church was graciously animated on earth by the indwelling life (zoe) of God. (cf. Acts 2:41-47; Romans 12:1-13; 1 Corinthians 11-14; Ephesians 5:18-21; Colossians 3:16-17; 1 Thessalonians 5:12-22; 1 Peter 5:7-11) He carefully directed its heavenly practice on earth through the immediate headship of Jesus Christ and the fullness of His indwelling Spirit. By cooperative faith alone, it was facilitated by collective adherence to the teaching and tradition of the apostles. In contrast, the religious practice of the simulated Roman church was animated by man for God. It was facilitated by the submission of church members to the teaching and tradition of church leadership. Rather than animation by the indwelling life (zoe) of God, the religious activity of the simulated church was ordered according to a predetermined liturgy. Simulated church liturgies were fully developed by the fourth century. The two most popular are attributed to St. James and Cyril of Jerusalem. Works The works of the early New Testament church were alive (zoe). They were living (zoe) because they were prepared by God in eternity and facilitated on earth by the animating presence of His indwelling life (zoe). (cf. Romans 8:11; Ephesians 2:10) The New Testament church cooperated with God by faith alone. In contrast, the religious works of the simulated Roman church were dead. Prepared and facilitated by man in time, the dead, religious works of the simulated church were the fruit of fallen earthly life (psuche). Performed by man for God, they were law-based rather than life-based. Growth The growth of the early New Testament church was heavenly, eternal, spiritual, and community-oriented. It was fulfilled by the work of God cultivating new life in mankind. In contrast, the growth of the simulated Roman church was earthly, temporal, physical, and individual. It was accomplished by human effort through organizational directives and development. The following table provides a summary of the fundamental difference between the New Testament church and the simulated church: |
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Testimony of Church History
The satanic scheme to produce a simulation of the church on earth was initiated early in the fourth century. It was accomplished mainly through the adoption of Christianity as the state religion of the Roman Empire. Congruent with the scheme, the form of the New Testament church was rendered ineffective for accommodating the function of shared life fellowship between God and man. The devilish scheme was fulfilled by the intermarriage of the organic New Testament church with an inorganic simulation. Supported by the mighty Roman Empire, the intermarriage was facilitated by a series of questionable events and governmental edicts. “Do you not know that a little leaven leavens the whole lump of dough?” (1 Corinthians 5:6) Edict of Tolerance by Galerius During the early part of his reign, the Roman Emperor Galerius (AD 293 to 311) was the source of severe persecution for the New Testament church. Ravaged by disease toward the end of his reign, however, he experienced a change of mind. Galerius came to believe that his suffering was the result of vengeance from the Christian God. In fear of God, he issued an edict of tolerance toward Christianity in AD 311. It allowed Christians not only the right to exist in the Roman Empire but to meet together. The edict of Galerius did not establish Christianity as favorable but merely tolerable. Nevertheless, it was an early step that would lead to an eventual union between church and state. Constantine I Galerius’ co-emperor and eventual successor, Constantine I (AD 306-337), made more significant progress in blending church and state. While some remember him as the “first Christian Emperor," others believe Constantine’s conversion to Christianity was questionable. At least one account of the Emperor’s conversion reveals that it was motivated by a private visit and a public vision. The early church historian Eusebius reports that when Constantine and his army were marching toward the battle of the Milvian Bridge in AD 312, they saw a vision in the sky. The vision consisted of a cross of light and the words "by this sign you will be victor." According to Eusebius, Christ appeared to Constantine that night and instructed him to place the heavenly sign on the battle standards of his army. Constantine attributed his subsequent victory in battle to the power of “the God of the Christians.”[1] As a result of his vision, visit and victory, he developed a favorable stance toward Christianity. The fruit of Constantine’s experience, however, does not seem to validate an actual conversion originating from God. On the contrary, history testifies that his post “conversion” life was not evidenced by the eternal fruit of living (zoe) works but by extravagant religious devotion. Moreover, Constantine’s religious devotion led him to begin commingling church and state, altering both in a life-changing fashion. Edict of Milan In AD 313, Constantine and his co-emperor from the east, Licinius, issued the Edict of Milan, granting religious freedom to all citizens of the Roman Empire, including Christians. Philip Schaff (1819-1893), in his book, “History of the Christian Church,” notes that the Edict of Milan served to extend the scope of Galerius’ edict of AD 311. According to Schaff, Galerius’ edict had previously brought Christianity to a position of “hostile neutrality” in the Roman Empire. In contrast, the Edict of Milan elevated Christianity to a status of “friendly neutrality and protection.”[2] Once Christianity was elevated to friendly and protected status, the simulated church began to evolve rapidly. Representing the Roman state, Constantine called for several synods or councils of the church (AD 313-314). Roman coins were marked with Christian symbols (AD 315). Within four years, religious leaders were exempt from taxation (AD 319). Two years later, Sunday was declared an official day of rest or holiday (AD 321). Change in the Roman Empire was rapid, and its influence on the church was significant. Church Buildings Between AD 323-327, Constantine commissioned the construction of church buildings to serve as public meeting places for Christians. The buildings were designed according to the concept of the Roman civic meeting hall or basilica. In ancient Roman culture, the basilica was most often used for law courts but was also known to house civic business meetings and administrative offices.[3] Commonly included in the features of the Roman basilica was a raised platform, otherwise known as the tribunal of the judge and the ambo.[4] The ambo was the precursor of the modern pulpit. The design features of the basilica were reasonable for the management of legal or civic business. They served to set apart the civic leader in a position of authority and allowed him to moderate the discussion of law or business in an orderly fashion. The design of the Roman basilica was practical for managing the legal and business affairs of a city. However, it could not provide a supportive environment for the shared life function of the New Testament church. The church-state buildings commissioned by Constantine presented an environment that was public, impersonal, cold, and sterile. Nevertheless, they could adequately accommodate large group meetings. The design of the church-state building contributed to the segregation of the simulated church into two classes of adherents; clergy and laity. The clergy (priesthood) was assigned to teach about God, rule the church for Him, and promote religious activity for its members. Laity was not needed to contribute to simulated church meetings. Instead, the common man soon became responsible for little more than attendance. Therefore, his role in the church-state building gradually evolved to passive listening, learning about God, and following the legalistic, religious practice prescribed by the clergy. Facilitated by the advent of the church-state building, the simulated church was characterized by the division of the church body into two separate groups. They consisted of priestly leadership and large passive audiences referred to as “laymen.” In Name Only The development of the simulated church caused a significant change in the public perception of the church. Shortly after the origination of church-state buildings they were identified by names such as “The Church of St. John.” As a result, the public soon learned to identify the church as merely a building with a name that accommodated the practice of organized religion. The perception of the church as a living (zoe) organism began to fade. Inorganic Largely a product of the Roman state, the simulated church was inorganic by nature. Its public, sterile buildings sanctioned by the state; divided physical congregations; cold, impersonal meetings characterized by legalistic, religious activity for God; human headship providing oversight by compulsion; and passive laity all provided evidence of a lifeless (zoe) church that was capable of operating for God apart from divine influence. Council of Nicea In AD 325, the original Council of Nicea convened under the direction of Emperor Constantine. Estimated to have been attended by 250-318 church leaders from around the Roman Empire, it was considered the first ecumenical meeting of the church. The Council gathered for the primary purpose of settling a doctrinal disagreement known as the Arian controversy. Arianism, promoted by the theologian Arius (AD 250-336), presented a challenge to the Christian doctrine of the Trinity. According to Clemens Petersen, “It was the first time the Christian Church and the Roman State met each other face to face; and the impression was very deep on both sides. When the emperor stood there, among the three hundred and eighteen bishops, tall, clad in purple and jewels, with his peculiarly haughty and sombre mien, he felt disgusted at those coarse and cringing creatures who one moment scrambled sportively around him to snatch up a bit of his munificence, and the next flew madly into each other’s faces for some incomprehensible mystery. Nevertheless, he learnt something from those people. He saw that with Christianity was born a new sentiment in the human heart hitherto unknown to mankind, and that on this sentiment the throne could be rested more safely than on the success of a court-intrigue, or the victory of a hired army”.[6] The Council of Nicea resulted in an agreement between church leaders about Christian doctrine. It was known as the original Nicene Creed. There are two glaring truths often overlooked by church historians regarding the Council of Nicea. First, it was called together under the authority of a state ruler who then used the state's power to implement the Council’s decisions. Second, the Council of Nicea constituted a significant step in further galvanizing the partnership or marriage between church and state. |
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Legacy of Constantine
Within the realm of the simulated Roman church, Constantine is often considered a hero of the faith. However, many within the broader realm of Christendom hold a different viewpoint. They believe that Constantine’s conversion to Christ was uncertain. If the conversion of Constantine was not divine in origin, his interest in the church was innately selfish, merely the result of collusion between satanic inspiration, eternity in his heart, and his fallen nature. However, it is a distinct possibility that both the Bible and church history appear to corroborate. The historic record appears to testify that Constantine was not a hero of the faith. Instead, the fruit of his works seems to provide evidence that he was nothing more than a powerful religious man who was instrumental in initiating a simulation of the church with inorganic form and function and thereby altering the public perception of Christ and His body on earth. Transition and Turmoil Constantine died twelve years after the Council of Nicea (AD 337). During the 43 years following his death, seventeen different emperors ruled the Roman Empire. Included in the number were Constantine’s sons, Constantine II, Constantius II, and Constans. It was a time of transition and turmoil both within the empire and the church. Theodosius I In AD 379, Theodosius I became emperor of both the Eastern and Western Roman Empire. The following year he experienced a severe illness and, as a result, “converted” to Christianity. Shortly after his conversion, Theodosius I proclaimed Christianity to be the official state religion of the Roman Empire. According to his edict in AD 380, Theodosius I stated, “It is our desire that all the various nations which are subject to our clemency and moderation should continue to the profession of that religion which was delivered to the Romans by the divine Apostle Peter, as it has been preserved by faithful tradition and which is now professed by the Pontiff Damasus and by Peter, Bishop of Alexandria, a man of apostolic holiness. According to the apostolic teaching and the doctrine of the Gospel, let us believe in the one deity of the Father, Son and Holy Spirit, in equal majesty and in a holy Trinity. We authorize the followers of this law to assume the title Catholic Christians; but as for the others, since in our judgment they are foolish madmen, we decree that they shall be branded with the ignominious name of heretics, and shall not presume to give their conventicles the name of churches. They will suffer in the first place the chastisement of divine condemnation, and second, the punishment that our authority, in accordance with the will of heaven, shall decide to inflict” [Theodosian Code XVI.1.2; and Sozomen, VII, iv]. By the edict of Theodosius I, the simulated church became thoroughly subjected to Roman state law and regulation. The emperor had utterly failed to discern the organic function and form of the original church and replaced it with the controlling, inorganic, organizational strategy of fallen man. As a result, Theodosius I served to consummate the marriage of church and state. Within less than 70 years, Christianity became a favored religion in the Roman Empire. It had previously experienced a radical change from the status of not tolerated and persecuted to merely tolerated. Eventually, it achieved favorable status and was anointed as the official state religion. Relative in part to this seemingly miraculous series of events, it was not long until even the New Testament church would fall prey to the seductive appeal of the Roman church. Seductive Appeal In a worldly sense, the state religion of the Roman Empire was seductively appealing. It not only offered peace where it had not before existed, but its doctrine appeared plausible, and its appearance was glorious. First and foremost, the simulated Roman church provided the opportunity for the practice of faith without conflict. For almost 300 years, the Roman Empire had been anything but favorable toward the New Testament church. On the contrary, it had been an object of terror, fear, destruction, and death. Therefore, favorable status in the empire and a resultant offer of peace must have appeared to be nothing less than the result of divine blessing. In addition, the religious doctrine of the simulated church was persuasive. It appeared credible and beneficent and was presumed to be supported by the Holy Scriptures. In reality, however, the doctrine of the simulated church was a deceptive commingling of truth and lies, containing just enough truth to make the lies palatable. (cf. Matthew 4:1-11; Luke 4:1-13) Further, it was supported by the authority of the mighty Roman Empire and the influential presence of grandiose buildings, lavish costumes, and religious liturgy. Plausible in authenticity and glorious in appearance, the seductive appeal of the simulated Roman church was difficult to ignore. The unfortunate consequence of its appeal was a mixed marriage between the New Testament and Roman churches. It was the equivalent of commingling the living (zoe) with the dead. Intermarriage It was not surprising that the simulated Roman church was appealing to the fallen citizens of the world. However, it was truly stunning that it was capable of deceiving even the elect. Beguiled by its seductive appeal, some within the living (zoe) ecclesia of God were willing to relinquish the substance of Christ for the mere shadow of religiosity. (cf. Colossians 2:17) “Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness? Or what harmony has Christ with Belial, or what has a believer in common with an unbeliever? Or what agreement has the temple of God with idols? For we are the temple of the living God; just as God said, ‘I will dwell in them and walk among them; and I will be their God, and they shall be My People.’ ‘Therefore, come out from their midst and be separate,’ says the Lord. ‘And do not touch what is unclean;’ ‘And I will welcome you.’ ‘And I will be a father to you, and you shall be sons and daughters to Me,’ says the Lord Almighty.” (2 Corinthians 6:14-18) © 2022 James Hiatt |
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