Chapter 83 - Formation, Deformation and Reformation

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According to eternal plan, God initiated the Church Age with the formation of the New Testament church. It was designed to serve a significant role in the vindication of His nature and the repopulation of His kingdom.

The New Testament church was introduced in the ancient city of Jerusalem in the late Spring of AD33. It was designed to facilitate the redemption of the elect, mostly from the densely populated Gentile nations of the world. (Ephesians 3:8-12)

Divergent Church

With foreknowledge, God understood the schemes of Satan would cause the church on earth to diverge from His original plan. Indeed, not long after its formation it experienced deformation. According to plan, however, God would eventually provide for the progressive reformation of His church on earth.

Despite its formation, deformation, and reformation, God ensured the New Testament church would consistently satisfy its role in His eternal plan. As a result, it would serve to demonstrate the attributes of His nature and repopulate His kingdom throughout the Church Age.

Church Formation

The New Testament church was created in eternity to be a spiritual habitation for God on the physical earth. Thus, it was made a “dwelling of God in the Spirit.” (Ephesians 2:22)

Allowing for the habitation of divine life (zoe), the New Testament church was initiated with organic function and form. Its organic function was to facilitate intimate, shared life fellowship between God and man. The accommodating organic form of the New Testament church was a spiritual body. The spiritual body of the church was designed to be united and quickened by the indwelling life (zoe) of God.

The organic function and form of the New Testament church were most effectively manifested on earth in intimate, small group community. Each small group community of the ecclesia was designed to be animated and governed by God's indwelling life (zoe).

The organic function and form of the New Testament church manifested in small group community benefitted both God and mankind. It provided God with an intimate environment in which to demonstrate the attributes of His nature. In turn, small group community allowed mankind the opportunity to enjoy intimate fellowship with God. Therefore, the New Testament church was both suitable to vindicate the nature of God from angelic accusation and to repopulate His kingdom with willing citizens.

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Church Deformation

Nearly 300 years after its formation on earth, the New Testament church was subjected to deformation. It occurred for a number of reasons. However, the most significant was the mixed marriage between the church and the Roman Empire. The result was a satanically inspired simulation of the original New Testament church. It was a radical departure from God’s original intent.

Fundamentally, the deformation of the church was accomplished by a radical change in its function and form. Satan inspired the application of an inorganic form and corresponding inorganic function. Consequently, the church transitioned from a spiritual body to a physical congregation. Its corresponding lifeless (zoe), inorganic function changed from facilitating intimate, shared life fellowship between God and man to promoting religious activity for God.

Incapable of accommodating the indwelling life (zoe) of God, the mixed, simulated church was able to be managed by mankind apart from God. Therefore, like a worldly institution, its development, growth, and management were facilitated by rule of law through organizational principle and precept.

Rather than the ministry of eternal life (zoe), the mixed, simulated church was suitable only for religious activity. As a result, it eventually became characterized by property, buildings, pews, pulpits, etc., all with the well-intentioned purpose of influencing the world for God instead of with Him.

Lifeless (zoe), the mixed, simulated church could not satisfy the purpose of God. Constituting nothing more than a religious, powerless departure from the New Testament church, it was incapable of vindicating His nature or repopulating His kingdom.

Nevertheless, God allowed the mixed, simulated church to evolve for more than a millennium. Despite its lifelessness (zoe), it continued to provide for the demonstration of His love, mercy, and justice; although in limited fashion.

Divine Providence

Jesus said, “I will build My church, and the gates of Hades will not overpower it.” (Matthew 16:18) Concordant with His promise, Jesus has faithfully preserved a remnant of His body on earth throughout the Church Age. Although persecuted, deceived, mixed, and simulated, the New Testament church never ceased to exist on earth.

According to E.H. Broadbent, “The union of church and state was in all times looked upon by many of the Lord’s disciples as contrary to His teaching; but whenever the church had the power of the state at its command, it used it for the forcible suppression of any who dissented from its system or in any way refused compliance with its demands, and great numbers through indifference or interest or fear yielded at least an outward obedience. There were, however, always some who could not be induced to do this, but who still endeavored to follow Christ, keeping the teachings of His Word and the doctrine of the apostles. These were continually objects of persecution.”[1] The Paulicians (c. A.D. 653); the Waldenses (A.D. 1160-1318); the Lollards (c. A.D. 1380); the Hussites (c. A.D. 1415); the United Brethren (c. A.D. 1463) and a number of others chose to disregard the divergent path. They continued to pursue the living (zoe) God through the church of the New Testament despite great hardship and suffering.

Regardless of every scheme and weapon formed against it, the New Testament church has persevered on earth by the will of God through the incomparable power of His indwelling life (zoe). According to His promise and providence, it will continue to provide the light of life (zoe) to the fallen world “until the fullness of the Gentiles has come in.”

Church Reformation

In the fullness of time, after nearly 1000 years of simulated church evolution, God initiated the progressive reformation of the New Testament church on earth. According to eternal plan, it was designed to occur through a series of divine interventions. Each intervention would progressively serve to demonstrate the selfless love, unfailing mercy, and absolute justice of God for benefit of the angelic host.

Reformation of Access

Relative to the reformation of the church, the first major intervention of God involved the progressive reformation of access to divine truth. During the Dark Ages, the books of the Bible were inaccessible to the common man for two fundamental reasons. First, owning books, in general, was an expensive proposition. It was considered a luxury. Second and more specifically, the Roman Church limited access.[2]

Between the years A.D. 1000-1500, there were many individuals and groups used by God to encourage the reformation of the church. One of the more influential early reformers was John Wycliffe. He believed that the Word of God should be accessible to every Christian in a language that is easily understood. Wycliffe finished a complete translation of the Bible into English in AD 1380. Another early, influential reformer was William Tyndale. He also translated the Bible into English. In addition, Tyndale played a significant role in the distribution of the Word of God. Early in the 16th century, over 100 years after Wycliffe’s translation of the Bible, he used the recently invented printing press to distribute the Bible to a much wider audience. The accessibility of divine truth was a critical factor in initiating the divine reformation of church doctrine.

Reformation of Doctrine

The second major intervention of God for the reformation of the church involved the progressive reformation of church doctrine. On October 31, 1517, Martin Luther, a Roman Catholic monk and professor at the University of Wittenberg, nailed his written disapproval for Roman church theology and practice to the door of the Wittenberg Castle Church in what is now Wittenberg, Germany. The church door served as a notice board for university-related announcements. Luther’s “Ninety-Five Theses” comprised his points of criticism leveled against the Roman Catholic Church and its leader, the Pope.

Among many other things, Luther criticized the selling of indulgences and church offices. However, more importantly, Luther promoted the final authority of the Bible in determining Christian doctrine, the biblical teaching of justification by grace through faith alone, and the priesthood of all believers.

Luther’s view of the priesthood of all believers included the following principles: 1) There was no need for a professional mediator between individual believers and God; 2) every believer should have access to a Bible that could be understood in modern language; 3) every believer could celebrate the Lord’s Supper without administration by mediator or priest; and 4) the vocation of every believer, not just the priesthood or monasticism, constituted a religious or spiritual calling.

Martin Luther knew his stance against the powerful Roman Church was fraught with peril. Therefore, it was not an easy decision. In the end, however, Luther chose to trust God rather than man. His choice contributed to the initiation of what is commonly referred to as the “Protestant Reformation.”

Luther was far from alone in his desire for church reformation. There have been chosen people throughout church history who have encouraged church reformation. Often sacrificing life and property, they were people “of whom the world was not worthy.” (Hebrews 11:38)

In addition to Martin Luther, some other notable reformers of the era of the Protestant Reformation included men such as Jan Hus, Jerome of Prague, Ulrich Zwingli, John Calvin, and John Knox. In grave danger, these believers dared to challenge the teachings of the mixed, simulated Roman church.

The Protestant Reformation (AD 1517-1648) did not constitute a complete reformation of the church. Instead, initiated by the reformation of access to divine truth, it involved the reformation of church doctrine only.

The Protestant Reformation did not include the reformation of church government, function, form, or practice. William Estep clarifies, “The Reformation was a revolt against Papal authority but not against the Roman concept of the church as an institution.”[3] James Rutz adds, “The Reformation was a great start on fixing what was wrong with the church, but it fell far short in regard to structures and practice.”[4] Robert Lund further enlightens, “As a result of not going to the root of biblical structure and practice, the church life that Luther and the others created, contained many of the characteristics of the Roman Catholic system, albeit repackaged and renamed. The priest became the pastor, the sacraments became the pastoral duties, the mass became the service….”.[5] The reformation of access to both divine truth and doctrine was only the beginning of the reformation of the church. The government, function, form, and practice of the church continued to remain unfulfilled after the Protestant Reformation.

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Reformation of Government

The third major reformative intervention of God involved the progressive reformation of church government. For hundreds of years, the Roman church had been co-governed by two parties, the state and religious leadership.

The religious leadership of the Roman church constituted “professional” priesthood or clergy. Their rule over passive parishioners, referred to as “laity,” became the norm. Unfortunately, it had a profound influence that extended even to the New Testament church.

In the 18th and 19th centuries, God commenced the progressive reformation of church government. He utilized two “Great Awakenings” and a number of “revivals” to gradually turn the church away from human and state governance to greater dependence on the Spirit of God and governance by His indwelling life (zoe).

The “First Great Awakening” occurred during the 18th century (1730s–1740s) and the Second during the early 19th (1820s–1830s). Several “revivals” followed in the mid-19th to the early 20th century.

The “Great Awakenings” and “revivals” served to “awaken” the ecclesia to governance by divine life (zoe). Consequently, the church began a progressive transformation from human governance to divine governance, characterized by collective submission to the immediate headship of Christ by the fullness of His indwelling Spirit.

Reformation of Function and Form

Initiated in the mid-20th century, the fourth major intervention of God in the reformation of the church involved the progressive reformation of church function and form. As a result, the modern ecclesia was graciously provided with illumination regarding the original function and form of the church.

During the last 70 years, the progressive reformation of church function and form has been characterized by a gradual return to New Testament standard. Rather than emphasizing religious “services” for a physical congregation, the church has been gradually learning to treasure the intimacy of fellowship with God in the accommodative form of a spiritual body.

Each intervention of God in the progressive reformation of the New Testament church has served His eternal purpose. They have allowed Him to reveal the attributes of His nature in heaven and on earth in a decisive manner.

The reformation of church access, doctrine, and government came first. They provided a foundation for the reformation of church function and form. In turn, the reformation of church function and form served to clarify the need for the reformation of church practice, the final intervention of God in the progressive reformation of the New Testament church on earth.

Reformation of Practice

Initiated in the late 20th century, the fifth major intervention of God in the reformation of the church involved the progressive reformation of church practice. The reformation of church access, doctrine, government, function and form were foundational for the reformation of legalistic, institutional church practice.

Accordingly, the modern New Testament church witnessed a major shift in practice. It has gradually progressed from religious, simulated church practice back to New Testament practice. As a result, the world is recognizing the simulated church is very different from the church of the New Testament.

The evolution of the church through stages of formation, deformation and reformation can be summarized as follows:

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	Simulated Church: Characterized by progressive deformation on earth	New Testament Church: Characterized by progressive reformation on earth
Origin:	Earthly. Fourth century by man.	Heavenly. First-century by God. Reformation: 11th Century by God (c. A.D. 1000).
Function:	Organize religious activity for God.	Facilitate fellowship with God. As a consequence: Vindicate the nature of God for the angelic host. Repopulate the kingdom of God.
Form:	Physical congregation. Inorganic. Complex.	Spiritual body. Organic. Simple.
Purpose:	Practice organized religious activity for God.	Practice fellowship with God.
Mission:	Increase adherents.	Cultivate and protect intimate shared life fellowship with God. As a consequence: Make disciples by revealing and sharing divine life (zoe) on earth through gracious overflow. Serve as a divinely animated witness of God by grace through faith alone (Acts 1:8).
Source of Animation:	Human life (psuche). Man for God.	Divine life (zoe). God with man. By grace through faith alone.
Description:	“Mixed-Marriage” (Pergamum). Simulated church. Organized church. Institutional church. Traditional/cultural church. Religious church. Temporal church.	“Desired” (Ephesus). Ecclesia or “assembly.” Organic church. Bride of Christ. Body of Christ. Pillar and Support of the Truth. Holy Priesthood. Chosen Race. Holy temple of the Lord. The dwelling of God in the Spirit. Eternal church.
Doctrine:	Human in origin. Subjective. Relative. Purity protected and preserved by human leadership and tradition. Susceptible to doctrinal deception and deviation.	Divine in origin. Objective. Absolute. Purity protected and preserved by God in accordance with collective submission to divine headship, the fullness of Spirit, the mutual counsel of brothers and sisters, and support of servant eldership. Reformation initiated by the Protestant Reformation, A.D. 1517.
Governance:	Federal or democratic. Human headship. By the rule of law, characterized by reward and punishment.	Theocratic. Divine headship. By intimate rule of indwelling life (zoe), characterized by lavish, unmerited favor. Reformation initiated by the Great Awakenings – c. First, 1720-1745; Second, 1820-1830; Third, 1850-1900.
Works:	Prepared by man in time. Human in origin. Temporal. Dead. Religious works performed for God by effort of human life (psuche).	Prepared by God beforehand. Divine in origin. Eternal. Living (zoe). Living (zoe) works graciously fulfilled by God in cooperation with human faith.
Leadership:	The headship of man manifested through professional clergy. If elders exist, they rule rather than provide supportive counsel. Laity divided from clergy; of unequal status.	The immediate headship of Christ manifested by the fullness of His indwelling Spirit. Brothers and sisters of equal status in Christ. Prayerful consensus. Supported by the counsel of Spirit-filled eldership. Reformation initiated in the mid to late 20th century.
Body:	Human beings united by common religious interest.	Brothers and sisters united by indwelling life (zoe). Reformation initiated in the mid to late 20th century.
Manifestation:	Static, impersonal, nonreciprocal large group meetings in special buildings.	Dynamic, intimate, interactive, intergenerational small group community that moves from house to house. Reformation initiated in the mid to late 20th century.
Practice:	Teaching about God. The observance of shared interest, religious activity for God. The nonreciprocal ministry of temporal life (psuche) by select individuals to a passive audience. Demonstrated through a prearranged liturgy.	The celebration of shared life with God. The interactive ministry of eternal life (zoe) by the Spirit through the gifted involvement of every member of the body. Evidenced by 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 actual needs; corrective spiritual discipline; mutual discipleship; and team-oriented outreach. Reformation initiated in the mid to late 20th century.
Growth:	Earthly, temporal, and physical by nature. Inorganic, periodic, uncooperative, divided, and linear. Human addition of individual adherents through organizational directive and development.	Heavenly, eternal, and spiritual by nature. Organic, progressive, cooperative, collaborative, and exponential. Divine multiplication of shared life community on earth. Reformation initiated in the late 20th century.

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Fulfillment

To the extent intended, the reformation of church access, doctrine, and government has been fulfilled. However, the reformation of church function, form, and practice remains a work in progress.

There is one final intervention of God for the New Testament church. Commonly referred to as the Rapture, it will occur after the purpose for the ecclesia of God on earth has been fulfilled. At that point, God will remove His bride from the earth. Constituting the fulfillment of church reformation, the ecclesia of God will be “caught up” and meet the Lord in the air. “For the Lord Himself will descend from heaven with a shout, with the voice of the archangel and with the trumpet of God, and the dead in Christ will rise first. Then we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord.” (1 Thessalonians 4:16-17)

Raptured after having fulfilled its divine purpose, the church of the New Testament will forever be “with the Lord,” the church of the New Testament will experience the fulfillment of its divine purpose. It will eternally exist in a state of perfection, united to Jesus Christ in unimaginable glory.

Face to face with Christ in heaven; the New Testament church will be swallowed up by divine life (zoe). As such, it will experience the unrestrained revelation and joy of the Lord.

In the immediate presence of Christ, there will be no persecution, doctrinal deception, or simulation. In addition, there will be no tears, death, mourning, crying, pain, or opposition of any kind. There will only be perfection and glory. In such a wondrous state, the New Testament church will forever constitute a perfect demonstration of the selfless love, unfailing mercy, and absolute justice of God.

© 2025 James Hiatt

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