|
Vertical Divider
|
|
|
Vertical Divider
|
|
Vertical Divider
|
Chapter 32 - Assembly of the Eternal Church |
|
Vertical Divider
|
|
Vertical Divider
|
Concordant with apostolic tradition, the early New Testament church regularly assembled in a distinct manner. Their assemblage was intentionally Christ-centered and Spirit-filled.
Christ-Centered The intimate gatherings of the New Testament church were Christ-centered. Therefore, 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 assemblage of the early New Testament church was designed to be an intimate encounter between the living (zoe) Christ and His beloved body. From its midst, Jesus Christ provided 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 consequence, His assembled body was privileged to enjoy His unconditional love and acceptance, hear His voice, feel His touch, receive His healing, and minister to one another from an overflow of His presence. Conversely, when Christ was not acknowledged as central to the collective assembly of the church, it was quickly discovered that the individual needs and concerns of the human participants dominated (cf. 1 Corinthians 11-14). Therefore, the assembly was not characterized by heavenly order and peace but earthly confusion and conflict (cf. 1 Corinthians 14:33, 40). It was not the responsibility of a small number of church leaders to preserve the Christ-centered church gathering. On the contrary, giving a small number of people leadership over the church establishes significant room for error in both doctrine and practice. The preservation of Christ-centered church gatherings was the obligation of the collective body. By the fullness of the Spirit, it was a shared responsibility. Thus, God entrusted the entire body of the New Testament church to preserve 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 early New Testament church was a divinely appointed safeguard that was pursued prayerfully by the entire church body. It served to engage the entire ecclesia in preserving its doctrine and protecting its practice. With Christ central, the co-equal brothers and sisters of the church body grew together in their knowledge of church doctrine, applied it together in practice, and stood together against falsehood. According to apostolic teaching and tradition, the early New Testament church gradually learned that Jesus Christ alone was worthy of their attention. Centered on Him, they recognized that His person and presence defined their identity and made their gatherings distinct. |
|
Vertical Divider
|
Spirit-Filled
The centrality of Christ in the assemblies of the early church was assured by the collective fullness of His indwelling Spirit. Therefore, 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. Ultimately, 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 assembly 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 assembled 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. In the early New Testament church, 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 is to be prayerfully weighed against apostolic teaching and tradition of the New Testament and, if necessary, 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 Spirit-filled assembly is obligated to wait on the Spirit and follow His lead. |
|
Vertical Divider
|
Practice
The Christ-centered, Spirit-filled assembly of the New Testament church was recognized by a distinct practice. Scripturally speaking, it involved the celebration of the Lord’s Supper in the intimacy of a small group environment that was interactive, intergenerational, and moved from house to house. Lord’s Supper The early New Testament church assembled 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. Breaking bread was the primary activity of the early church assembled in the intimate house setting. In the New Testament, the “breaking of bread” indicates the celebration of the Lord’s Supper as a full meal (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 a full meal by the title of “Agape Feast” or “Love Feast” (Jude 12). The context of 1 Corinthians 11:17-34 further clarifies that the Lord’s Supper was a celebratory, full meal. In addition, 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. While eating the Lord’s Supper as a full meal, the early New Testament church enjoyed fellowship, discussed and practiced the apostle’s teaching, and prayed together (Acts 2:42, 46). Thus, the other practices of the early ecclesia took place during their celebratory meal. The fullness and fellowship of the Spirit moved the gathered to worship in song; thanksgiving; mutual submission; loving, spiritually gifted ministry to one another; prayer; etc. (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, first and foremost, a celebration of Jesus Christ and His role in the fulfillment of the all-important Eternal Covenant. It was also the sign of the Eternal Covenant. |
|
Vertical Divider
|
|
|
Vertical Divider
|
Small Group Environment
The New Testament supports the small group environment for church assembly. Church history also reinforces it. 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, apart from the context of small group community, the celebration of the Lord’s Supper, the spiritually gifted ministry of every member, church discipline, and spiritual conflict either become a shadow of their New Testament ideal or simply nonexistent. The large group setting for the assemblage of the church is illogical. Thus, the ecclesiology of the New Testament must be twisted to fit into the context of a large group meeting. However, when church gatherings are unnaturally forced into a large group setting, the New Testament church becomes spiritually unfruitful. The fruitlessness of large group meetings is first and foremost related to the necessity of 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, 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, and addressing church discipline and spiritual conflict. Forcing life (zoe) based small group practice into the legal environment of a typical large group setting quenches the life (zoe) from church practice. Without life (zoe), the practice of the church is dead and, therefore, religious and ritualistic. As a result, the Lord’s Supper naturally changes from a celebration to a solemn ceremony. The opportunity for every member ministry becomes extinct. Church discipline moves from the primary purpose of correction to punishment. Rather than being approached as a team by faith in the incomparable power of indwelling life (zoe), spiritual conflict is largely ignored. The practice of the New Testament church was not designed to be performed for God under the rule of law. Instead, from eternity, they were predetermined to be fulfilled with God by the rule of His indwelling life (zoe). Standing firm with God under 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 mutual, supportive, loving encouragement and discipline. In spiritual conflict, they could faithfully stand together in the fullness of spiritual armor by the Spirit through prayer. 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 was accommodative of church practice that was Christ-centered, Spirit-filled, and, therefore, life (zoe) based. It was not until the church was institutionalized in the fourth century that large groups in special buildings became the norm. It was the result of radical change initiated by the Roman Emperor Constantine. Historically speaking, the intimate small group environment was effective for the accommodation of a Christ-centered, Spirit-filled celebration for the following reasons: |
|
Vertical Divider
|
|
|
Vertical Divider
|
Both the New Testament and church history clarify that small group community presented an environment favorable for the Christ-centered, Spirit-filled church assembly. Relative to the intimacy of their gatherings, 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 According to the biblical pattern, the assembled elect should not sit passively and receive instruction about the Christian life. Instead, Christ-centered, Spirit-filled church assemblies 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 the collective assembly. Christ indwelling, gifting, empowering, and using every member of His body is normative for the collective gatherings of the New Testament church. Inclusive participation is characteristic of Christ-centered assemblage and the doctrine of the priesthood of every believer (1 Peter 2:9; Revelation 1:6, 5:10, 20:6). The cooperative sharing of every member contributed to the growth of the church body (Ephesians 4:11-16; cf. Romans 12:4-13; Colossians 2:19). The dynamic, interactive gatherings of the New Testament church are characterized by reciprocal ministry. Christ ministers eternal life (zoe) to His body. It is the source of fulfillment for every human need. Every member of the assembled church body then 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. Overflowing with the fullness of Spirit, each one in the assembly is uniquely equipped with a privileged, gifted ministry through which they can bless Christ and His body. The assembled cooperate by faith alone. The “one-another” ministries of the New Testament are reflective of the interactive, team-based practice of the gathered ecclesia: |
|
Vertical Divider
|
|
|
Vertical Divider
|
Intergenerational
The small group assemblies of the early New Testament church were not only interactive but intergenerational. Thus, they were 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 New Testament church constituted the intentional joining together of a loving family under divine headship. Thus, adults and children alike were 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 can participate in most, if not all, of the activities associated with 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, they 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 assembly 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. They occur not only from children but adults as well. As head of His body, the New Testament church, the living Christ is alone worthy of its attention and adoration. Therefore, it is a continual and critical necessity in the interactive, intergenerational, house-to-house assembly of the church to engage in the good fight of faith to protect the primary focus on Jesus Christ. House to House “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. Thus, they were exclusive to the origination of the ecclesia on earth. The temporary large group meetings allowed the apostles to teach many 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 divine life (zoe) on earth in the form of a spiritual body and facilitating its Christ-centered, Spirit-filled function. It was simple, timeless, mobile, flexible, cross-cultural, and easily multiplied. Movement from house to house also served to implement certain 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. |
|
Vertical Divider
|
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. By the fullness of the indwelling Spirit, the Christ-centered, collective, small group assemblies of the New Testament ecclesia were anything but boring. On the contrary, they were dynamic, overflowing with the living (zoe) presence, edifying power, and ministering purpose of Jesus Christ. Therefore, they were a joyful celebration. © 2018 James Hiatt |
