2012-3-13 06:52
APRIL,1999
CHAPTER X
ECCLESSIALOGY
I.GENERAL DEFINITIONS
TheUniversal Church
The term "church" in Greek means a special group of people whoare called out. The universal church is used to refer to the peoplewho belong to Christ through the baptism of the Holy Spirit (1 Cor.12:13). It emphasizes the saving relationship between Christ and thechosen people of God. It is the body of Christ (Eph. 1:22-23; 5:23;Col. 1:18, 24) and transcends the boundaries of the local church, theauthority of Christ over the body, and the unity of Christians. Everybeliever has the same significance in the church (1 Cor. 12:4-7,25-26; Gal. 3:24-29; Eph. 4:7-12).
The Local Church
Ingeographical aspect a church refers to a group of believers in a city(1 Cor. 1:2) or at an individual's house (Philem. 2). A local churchis a visible localized organization of believers who arewater-baptized and have been carrying out God's will (Eph. 4:2-4). Itis administratively autonomous and financial independent. It is agroup of people who usually gather at a certain place to worship,serve, and edify in Christ. It emphasizes the unity and mutualfunctions of the believers in Christ.
Underthe headship of Christ and the authority of Scriptures, the localchurch has a chosen leading and serving team to minister to thecongregation, performs the ordinances, commits to the greatcommission of Jesus Christ, and has believers to worship God andedify the body of Christ with their spiritual gifts. In the earlychurch it existed in the form of house church (Acts 5:42; 8:3; 16:40;20:20; 1 Cor. 1:11; 16:19; Philem. 2).
The Parachurch
Aparachurch is a legitimate organization which works along side of thelocal churches concerning a certain ministry. It is financiallydependent on the local churches and believers, but it is not underthe authority of any local church.
II. THE BEGINNING OF THE CHURCH
Thechurch began on the first Pentecost after Christ's ascension (John3:5; Acts 1:5, 8;
2:1-4).Pentecost is the fiftieth day after the day of Passover, and JesusChrist dies on the day of
Passover.On the first Pentecost after Christ's crucifixion, the Holy Spiritcame as Jesus Christ
promised(Acts 1:4; cf. John 14:26; 16:7; 15:26), baptized the disciples withthe power (Acts 1:5;
2:1-5;cf. Acts 2:17-18), and empowered the apostles to witness Jesus Christand teach the truth
(Acts1:3; 2:14-42). Since then the Holy Spirit started to baptizebelievers into the church (Acts
8:13-17;10:44-48; 11:15-16; cf 1 Cor. 12:13; Matt. 3:11).
When he was on earth, Jesus instructed the affairs of the church (Matt.16:13; 13:17) but
he addressed it in the proleptic or future perspective after hisascension (cf. Matt. 16:22-23;
13:20).
III. THEGOVERNMENT OF THE CHURCH
There is development of the pattern of church government in the NewTestament from apostles only (Acts 6) to elders and deacons (2 Tim.3).
In Relation to the Holy Spirit
Thoughthe local church is organized and run by human believers, it is theHoly Spirit who governs the whole church. The Holy Spirit guides thechurch in decision-making and activities (Rom. 3:4-5; Gal. 5:16),produces a unity within the body (1 Cor. 12:13; Eph 4:3), and equipseach believer with diverse gift(s) for a different office (1 Cor.12:7-11; Eph. 4:11-12; 1 Tim. 3:5).
TheHoly Spirit dwells in each believer permanently (John 14:16; Rom.3:9; cf. Rom. 3:16; 1 Cor. 3:16; 6:19; Eph. 1:13; 2:22; 2 Tim. 1:14;James 4:51), and he is to convict (John
16:3),instruct (cf. Acts 3:29; 13:2-4; 16:6-7), regenerate (John 16:3-11),empower (Acts 1:8; 2:4;
4:31-33;1 Cor. 12:11), baptize (1 Cor. 12:13). In the Holy Spirit eachbeliever may access God directly as God's priest (1 Pet 2:5, 9), andreceive the instruction from God directly (John 16:13; Rom. 3:14; 1John 2:20-27), and the believers are baptized into the church (1 Cor.12:13, 24-26) to edify each other in order (1 Cor. 12:27-30; 13:3-5;Eph. 4:11-16). Therefore, it is the Holy Spirit who direct thebelievers to run the government of the church.
VariousTheories
There are three major forms of the government of the church: episcopal,presbyterian, and congregational.
The episcopal form is a top-down hierarchical system having two levels:clergy and laity. The clergy govern the laity (the congregation) asthe representative of God. A bishop is selected by other bishops orthe bishops in the higher rank (cf. Acts 1:21-26; Tit. 1:5). A bishopis delegated to govern a church or a parish (cf. 14:23; 15; 1 Thess.3:2; 1 Thess. 5:12; Heb. 13:7, 17). The congregational authority (2Cor. 3:19) and historical development are ignored in this system.This type of government is exemplified by the Roman Catholic Church,Episcopalians and Methodists.
Thepresbyterian form is a hierarchy of multileveled representativebodies incorporated in federalism. The representatives in the rulinglevels are selected by the congregation of the local churches, butthe representatives of the high levels are selected by therepresentatives of the lower levels. There is a distinction betweenruling elders (laity) and teaching elders (clergy) (1 Tim. 5:17). Theduty of the presbytery of a level is to execute the decisions of thelower level and coordinate the dispute of two presbyteries of thelower level.
Thoughthe historical background of the Jewish synagogue and its eldersystem is emphasized, and there is the council of elders and apostlesin Acts 1:5, the New testament does not present such a system ofrepresentative bodies, and the authority of elders is diluted in themultiple-level hierarchy. This type of government is exemplified byPresbyterians, and Lutherans.
Inthe congregational form a local church has self-governing andindependent autonomy.
Thereis no obligation to associate with other churches though they mayassociate on common
issues.The congregation has the authority to choose persons for office anddetermined policy
(Acts6:3-5; 13:1-3; 15:2-3), and to execute discipline an strayingbeliever (Matt 18:15-17; 1 Cor.
5:4-5)though this government form ignores the apostolic installation ofchurch leaders (Acts
8:12-14;14:23; Tit. 1:5). This type of government is exemplified byIndependent Fundamentals,
ConservativeBaptists and Regular Baptists.
The New Testament Pattern
TheNew Testament pattern of church government is the congregational(Acts 11:21-23; 13:1-3; 14:23). The local church is autonomous in theleading of the Holy Spirit, the congregation is submissive to theirpastoral leadership, but the biblical doctrine [ is not sacrificedin a majority vote.
IV. OFFICERSOF THE CHURCH
Thereare two biblical officers of the church: pastor and deacon.
The Identity of Elders. Bishops. Pastors
Inthe Greek text Bible there are three terms referred to the sameoffice: bishop or overseer, elder, and pastor or shepherd. The"bishop" refers to the administrative or oversight functionof this office, the "elder" emphasizes the maturitycharacter of the man to hold this office, and the "pastor"highlights his caring role. These three are interchangeable, forexample, to oversee and shepherd (1 Pet. 5:1-4), elder and overseer(Acts 20:17, 23y, bishop and elder (1 Tim. 3:1-2; 5:17), and elderand bishop (Tit. 1:5, 7).
Though John Calvin made the distinction between ruling elders and teachingelders based on 1 Timothy 5:17), his exegesis contradicts to therequirement of the bishop able to teach (1 Tim. 3:2). There is noclear exegetical statement concerning the number of elders in a localchurch. The examples of singularity and plurality of elders appear inthe Bible (singularity cf 1 Tim. 3:1-2; Rev. 2-3; plurality cf Acts14:23; 15:22; 20:17; 1 Tim. 5:17; James 5:14). Hence, the pluralityof elders is allowed but not required. The congregation may select asenior pastor but all of the pastor team minister to the congregation.
The Qualifications of Elders. Bishops Pastors
Thequalifications of pastors are listed in 1 Timothy 3:2-7, Titus 1:6-9and 1 Peter 5:1-3 though not exhaustive. A pastor has a willingly andready mind. He is the husband of one woman, and has faithfulchildren. He should have good reputation inside and outside of thechurch. He should be able use the sound doctrine to exhort and toconvince the gainsayers. He should not lose his control to wine,anger, and greed. The presence of qualifications make the churchmembers able to discern and make correct judgments about thecharacter of prospects.
The Function of Elders. Bishops. Pastors
Heshould be a leader to pray consistently (Acts 6:4; cf. James 5:14),to rule over the church (Acts 20:28; 1 Tim. 3:4-5; 5:17; Heb. 13:17;1 Pet. 5:2-5), to teach and preach the word of God (Acts 6:4; Eph.4:11; 2 Tim. 4:2), to provide an example to follow (1 Tim. 4:12; 1Pet. 5:3), to oversee (1 Pet. 5:2; Acts 20:28, 31), to reprove,rebuke and exhort (Acts 20:35; 1 Thess.
5:12; 2 Tim. 4:2; Tit. 1:11, 13), and to protect from heresy (Acts20:28-29; 1 Tim. 1:3-4). This office is a gift (Eph. 4:11), and thepastoral call should be a voluntary burden of the
individual(1 Cor. 9:16) and be recognized by the local church (Acts 13:2).
The Identity of Deacons
Theterm "deacon" in Greek means servant (Matt. 20:26; Mark9:35). It later became the office of the church (Phil. 1:1; 1 Tim.3:8-13), and it might originate in Acts 6:1-6. The deacons areselected from and by the congregation to deal with the physical needsin living, and to have the pastors concentrate in prayer andpreaching the word of God.
The Qualification of Deacons
Thequalifications of deacons are revealed in 1 Timothy 3:8-13 and Acts6:3). A deacon should be a one-woman husband, of good reputation,full of the Holy Spirit, and faithful in all things.
The Function of Deacons
Theoffice of deacon is a serving office designed to assist the pastor indealing with the needs of the congregation in order that the pastormay concentrate to teaching and prayer. Deacons live a holy life asexample (1 Tim. 3), and handle the physical needs and interpersonalproblems (Acts 6).
Other Officials in the Church
Thereare only two offices, pastor and deacon, mentioned in the Bible (cf.Phil. 1:1). There are offices of assistance in church administrationand Christian education: such as clerk, treasurer, Sunday Schoolsuperintendent, and secretary.
TheRestoration of Fallen Church Officials
Thefallen Christians should be restored (Matt. 18:15; Gal. 6:1) exceptthe sin to death (1 John 5:16) because the sin does not affect thesalvation and adoption of the one who has professed the saving faith(1 John 1:9; John 1:12; 3:16). The faith is the prerequisite of thesalvation of a person. In similar, there are high qualificationscritically required for the church officials (1 Tim. 3; James 3:1). Achurch official should prove himself a qualified example (1 Tim. 3:7,10; 1 Pet.
5:3)and able to rule his own house (1 Tim. 3:5, 11-12). God is willing toforgive confessed sins but he is just and must punish the sin (cf. 2Sam. 12:13-14; 2 Cor. 5:5), but the immoral sin brings
a permanent reproach and cannot be restored (Prov. 6:33) and even thedisqualification results
from the pastor's wife (1 Tim. 3:5). Therefore, it is impossible torestore a fallen official.
V. THE ROLE OF WOMEN IN THE MINISTRY
In the ministry women should submit themselves to the headship of men (1Cor. 11:3, 8-9). They may teach young women (Tit. 2:4) and youngchildren (cf Timothy, Acts 16:1; 2 Tim. 1:5).
Women cannot be leaders, neither pastors nor deacons, in the church. ft isbecause the leadership in the church requires maleness (1 Tim. 3:2,12) and women are prohibited from teaching (1 Tim. 2:11). Though theymay pray and prophesy (Acts 2:17; 21:9; 1 Cor. 11:5), women are notallowed to teach or domineer men (Gen. 2:18, 20-23; 1 Cor. 11:3; 1Tim. 2:12). They are to be silent in the church meeting including men(1 Tim. 2:11-12; 1 Con 14:34-37), be submissive to their husbands(Eph 5:22, 24, 33; Col. 3:18; 1 Tim. 2:11; 1 Pet. 3:5,1), obey theirhusband (1 Con 14:34; Tit 2:5; 1 Pet. 3:6), and learn from theirhusbands at home (1 Cor. 14:35). Though they were made in image ofGod as men (Gen. 1:26-27), women were ordained a different role fromdie role of men (Gen. 2:18). Though women have the same position inthe salvation as men do (Gal. 3:28), it does not imply that women andmen are going to take the same role. For example, in the trinity ofGod the Son take the different role and submits himself to the Father(Phil. 2:5-7). Though Paul called Phoebe a servant (Rom. 16:1;“deacon"in NRS), she was said to need to be assisted instead of assistingothers (Rom. 16:2).
VI.MEMBERSHIP IN THE CHURCH
A believer who repents from sin to God, professes faith in the LordJesus Christ as personal savior, is baptized in immersion as publicprofession, and shows evidence of having a regenerated life (Rom.8:2, 26; 1 John 1:5-6) can be a member of the local church (cf. Acts2:38-39, 41). A Christian should be enrolled in a local church (Acts2:41; 6:1; 1 Tim. 5:9). A member of a local church is a believer whocommits to a life of progressive sanctification (Rom. 8:1-11),fellowship with other Christians (Acts 2:42), bearing the fruits ofthe Holy Spirit (Rom.
8:1-11;Gal. 5:16, 24-25), the ministries to edify the body of Christ withone's spiritual gifts (Rom.
12:5;1 Cor. 12:18, 25; Eph. 4:12, 16), the church discipline (Matt. 18:17;1 Cor. 5:12-13), and financial commitment of tithing.
VII. DISCIPLINE IN THE CHURCH
The discipline in the church was instructed by the Lord Jesus Christ(Matt. 18:15-20). It is the process of two phases and four steps(Matt. 18:15-17): private informal phase (personal confrontation,plural reproof), public formal phase (community confrontation,community expulsion). Jesus gave this discipline authority to thechurch (Matt. 18:18-20).
Thepurpose of church discipline to unrepentant sin is to restore therelationship the offender with God (Gal. 6:1; 2 Thess. 3:13-15; 1Tim. 1:20), purify the church (1 Con 5:6; 1 Cor. 2:11; Rev. 2:14-15),strengthen the individual believer (1 Tim. 1:18-20; 2 Con 7:11; Heb.3:13), prevent and correct errors (1 Cor. 3:1-2; 5:1-13), and protectthe authority structures (2 Con 2:19;
7:12;Tit. 1:10-13) The ultimate goal of church discipline is the personalrestoration to continue to grow in spiritual maturity.
The following sins are subjective to church discipline: no repentancefrom sin (1 Cor.
5:1-5),violation of Christian love (Matt. 18:15; 5:23-24; Gal. 5:20),destroy of Christian unity
(Rom.16:17; Gal. 5:20; 3 John 1:9-10; cf 1 Cor. 5:11; Tit. 3:10), breachof Christian law (1 Cor.
5:11;Gal 5:19; Eph. 5:11; 2 Thess. 3:6), and rejection of essentialChristian truth (Tit. 1:9-11;
3:10-11;Jude 1; cf I Cor. 5:11).
VIII. THEORDINANCES OF THE CHURCH
GeneralTerms
Sacramentalism.Sacramentalism is a belief that the ceremony in the church conveyssaving grace to accomplish the individual salvation. The termsacrament was a sign or symbol with a hidden meaning in Latin. Later,it implied the additional meaning of a sacred object. For the RomanCatholic Church there are sacraments to convey sanctifying grace: theLord's table (Eucharist), baptism, confirmation, matrimony, extremeunction, penance and mass.
Sacerdotalism.Sacerdotalism is the doctrine that only the ceremony administered bythe qualified officer of a church (for instance, a priest in RomanCatholic Church) can confer saving grace.
Ordinance.Ordinances are the symbolic ceremonies which are ordained andcommanded by Jesus (Matt. 3:15; 28:19; Luke 22:19; 1 Cor. 11:24-25),and observed by his disciples to proclaim their own salvation tothemselves and others (1 Cor. 11:26). The ordinance is to present anoutward sign of an inward change. Baptism is the initiatory ceremonyof a Christian to identify with Christ and the Church and to live aholy life in Christ, and the Lord's Supper is the on-going ceremonyfor commemoration and identification with atonement of Christ.
Foot-washing(John 13; 1 Tim. 5:10) is not an ordinance because it does notsymbolize the death of Christ as baptism and the Lord's Supper do.
WaterBaptism
Candidatesfor Water Baptism. The candidates for water baptism arethem who believe in the atonement of Jesus Christ, repent from theirsins, and commit themselves to being Jesus, disciples (Acts 2:37-44;8:12; 18:8).
Inthe biblical accounts the candidate should be adult (Acts 8:37;16:31). The advocates of infant baptism (or, pedo-baptism) wronglycite Acts 16:31. They ignore the fact that they themselves were ableto profess the faith in God (Acts 16:34), and the text of Acts 16:34in Greek "They said, You (singular you) [yourself] must believein the Lord Jesus and will be saved, and your household [yourselvesmust believe in the Lord Jesus and will be saved]" implies thatit is a personal salvation though others can involve in the same way.
Mode of Water Baptism. There are three modes of waterbaptism: sprinkling (Ezek. 36:25), pouring (or affusion), andimmersion (John 3:23; Matt. 3:16; cf Acts 8:36; Rom. 6:3-4). Of themthe immersion mode is close to the biblical use and literal context(Mark 1:5, 10) because the term "to baptize" in Greek meansto wash, dip or immerse.
Meaningof Water Baptism. Water baptism is a ceremonialidentification with Christ (Rom. 6:5) and with the Church. Baptism isan outward public testimony of personal salvation. The immersionbaptism is demonstration of the salvation resulted from the death,burial and resurrection of Jesus Christ (cf Rom. 6:3-6).
Inincorrect understanding of the biblical context, Roman Catholicsclaim that baptism can remove original sin; Methodists think it thededicatory baptism; the Reformed take it as the sign of the covenantof grace.
Lord'sSupper
Significance.The Lord's Supper was set up by the Lord Jesus (1 Cor. 11:23) forcommemoration of him (1 Cor. 11:24). The purpose of the Lord's Supperis to commemorate and profess the saving work the Lord did on thecross (1 Cor. 11:24-26). The significance of Lord's Supper is topromote fellowship (1 Cor. 10:16-22) and unity (1 Cor. 11:17-22) ofbelievers, remember the death (1 Cor. 11:23-27) and the Second Coming(1 Cor. 11:26) of the Lord, and promote self-examination amongbelievers (1 Cor. 11:27-34).
Eatingand drinking in the Old Testament were the part of making a covenant(Ex. 24:9-11; cf 1 Cor. 11:25).
Form.The form of Lord's Supper refers to the bread and wine. The bread andwine symbolize the body and blood of the Lord for the purpose ofremembrance. Any substitution of the bread and wine is acceptable ifit can present the significance of the original form. The wine isusually replaced with grape juice in the present time for physicaland medical considerations of becoming unconscious or allergic.
The bread and wine will not transubstantiate into or mix with the realblood and body of Jesus during the Lord's table, nor bring up asanctifying grace but commemoration of the saving work of the Lord.
Frequency.There is no clear command for Lord's Supper held daily though thechurch at Jerusalem seemed to have it daily (Acts 4:42, 46). It makessense to have Lord's Supper once a month because it is not too oftenor rare to lose its significance.
Prerequisitesfor participation. Those who will participate theLord's Supper should be the believers who are water-baptized (Acts2:38-42), live an obedient life (Acts 2:42), and self-examine beforeparticipation (1 Cor. 11:28-19).
Comparisonof open close and closed T) policies. The opencommunion is to allow anyone (of the universal church) to partake,and the closed format is to limit those who should be members of thatlocal church. Nevertheless, the close communion is to acknowledge theLord's Supper as a function of a local church, and allow anybelievers in right relationship with God and a
localchurch. The close one is reasonable because the Lord's table is todeclare the death of Christ (1 Cor. 11:17-32).
IX. THE WORSHIP OF THE CHURCH
The worship of Christians is that they get together for praise andexaltation of God (Rev 4:8-11; 7:11-12; 19:1-8). In the worship theremay be personal testimony of what God has done on the person, singinghymns to testify and praise the attributes and work of God, andobservance of the ordinances, water baptism and Lord's Supper.
X. THE MISSION OF THE CHURCH
The mission of the church is to lead the believers to evangelize (sharethe good news of
JesusChrist with) the lost (Mail. 28:18-20; Acts 1:8; Rom. 10:14-17; 1Thess. 1:6-8), to praise
God(Eph. 1:12; 1 Cor. 14:15-17; cf. 1 Cor. 16:2; Heb. 10:25), to edifythe believers to be
Christ-like(Col. 1:28; Acts 4:31; 20:7; 1 Cor. 12:27-28; 14:2-4; Eph. 4:12; 2Tim. 2:2), to equip
thebelievers for serving God (Eph. 4:12-13), to discipline sinfulChristians (Mail. 18:15-17; 1
Cor.5:1-2), and to share social concern (Luke 10:29-37; Mail. 25:34-40;James 1:27; 2:15-17; 1
John3:17-18).
Themost significant in the mission of the church is evangelism which isthe great commission gave by Christ before his ascension (Mail.28:18-20). It is a complete process of disciple-making: to discipleall nations until the end of world by means of reaching out (cf. Luke24:48; Acts 1:8; Eph 4:11) the lost sheep of Christ for theirpersonal salvation (cf. John 10:4-5), baptizing them in the name oftriune God into the body of Christ, and then teaching (cf. Mark16:15; Rom. 10:15) and edifying them with the commands of Christ togrow spiritually.
There is distinction between the Church and Israel. Both are chosen by God.Both share Messiah. Both participate the Abrahamic Covenant (Gal.3:9, 29), Davidic Covenant (Rev. 5:5, 10,12) and the New Covenant(Matt. 26:28). However, the Church is not Israel. The Church beginswith the baptizing ministry of the Holy Spirit (Acts 2:4, 38; 11:16;Eph. 1-3; cf Matt. 18:18; Acts 1:4-5) instead of the blooddescendants of Abraham (Gen. 15:9-10). The Church is not ethnic andpolitical nation, has no land promise and the Jewish Law, focuses onheaven (Heb. 12:22; Rev. 21:2), and composed of Jews and Gentilesinstead of Jews and Jewish proselytes. Christian life is enabled bythe presence of the Holy Spirit.
XI. ECCLESIASTICAL RELATIONSHIPS AND THE P PRACTICE OF SEPARATION
A local church of believers should have positive relationship withother church bodies having purity and doctrinal relevance. A churchshould bear the burdens of another in time of their need (Rom.15:25-26; 2 Cor. 8:1-3; Gal. 6:2). However, a church should remainher autonomy of decision-making. Furthermore, a local church shouldseparate herself from apostasy of disobedience and false teachingdifferent from the Bible, and holds firmly the truth of Jesus Christ:
hisvirgin birth, his deity, his physical resurrection, his imminentreturn, the salvation by grace through faith, and the inspiration ofthe Bible.
The church is separated by God unto himself (Rom. 6:22), and so sheshould separate herself from the world (Exod. 11:6-7; 1 John 2:15-17;4:5-6; John 14:18-19), apostasy (Rom. 14:15-20; 1 Tim. 4:1; 1 John4:1-4; 2 Pet. 2:1-2; Jude 19-21), and the church of corrupteddoctrine (1 Cor. 5:9; 2 Thess. 1:8; 2 John 10), but remain a soundbiblical doctrine (Matt. 7:24-27; 1 Cor. 3:4-17; 2 Tim. 1:13-15).However, the church still needs to contact the world (Matt. 14:14;28:19; Luke 10:37) with God's wisdom and will (Eph. 1:8-9).
APRIL,1999
CHAPTER X
ECCLESSIALOGY
I.GENERAL DEFINITIONS
TheUniversal Church
The term "church" in Greek means a special group of people whoare called out. The universal church is used to refer to the peoplewho belong to Christ through the baptism of the Holy Spirit (1 Cor.12:13). It emphasizes the saving relationship between Christ and thechosen people of God. It is the body of Christ (Eph. 1:22-23; 5:23;Col. 1:18, 24) and transcends the boundaries of the local church, theauthority of Christ over the body, and the unity of Christians. Everybeliever has the same significance in the church (1 Cor. 12:4-7,25-26; Gal. 3:24-29; Eph. 4:7-12).
The Local Church
Ingeographical aspect a church refers to a group of believers in a city(1 Cor. 1:2) or at an individual's house (Philem. 2). A local churchis a visible localized organization of believers who arewater-baptized and have been carrying out God's will (Eph. 4:2-4). Itis administratively autonomous and financial independent. It is agroup of people who usually gather at a certain place to worship,serve, and edify in Christ. It emphasizes the unity and mutualfunctions of the believers in Christ.
Underthe headship of Christ and the authority of Scriptures, the localchurch has a chosen leading and serving team to minister to thecongregation, performs the ordinances, commits to the greatcommission of Jesus Christ, and has believers to worship God andedify the body of Christ with their spiritual gifts. In the earlychurch it existed in the form of house church (Acts 5:42; 8:3; 16:40;20:20; 1 Cor. 1:11; 16:19; Philem. 2).
The Parachurch
Aparachurch is a legitimate organization which works along side of thelocal churches concerning a certain ministry. It is financiallydependent on the local churches and believers, but it is not underthe authority of any local church.
II. THE BEGINNING OF THE CHURCH
Thechurch began on the first Pentecost after Christ's ascension (John3:5; Acts 1:5, 8;
2:1-4).Pentecost is the fiftieth day after the day of Passover, and JesusChrist dies on the day of
Passover.On the first Pentecost after Christ's crucifixion, the Holy Spiritcame as Jesus Christ
promised(Acts 1:4; cf. John 14:26; 16:7; 15:26), baptized the disciples withthe power (Acts 1:5;
2:1-5;cf. Acts 2:17-18), and empowered the apostles to witness Jesus Christand teach the truth
(Acts1:3; 2:14-42). Since then the Holy Spirit started to baptizebelievers into the church (Acts
8:13-17;10:44-48; 11:15-16; cf 1 Cor. 12:13; Matt. 3:11).
When he was on earth, Jesus instructed the affairs of the church (Matt.16:13; 13:17) but
he addressed it in the proleptic or future perspective after hisascension (cf. Matt. 16:22-23;
13:20).
III. THEGOVERNMENT OF THE CHURCH
There is development of the pattern of church government in the NewTestament from apostles only (Acts 6) to elders and deacons (2 Tim.3).
In Relation to the Holy Spirit
Thoughthe local church is organized and run by human believers, it is theHoly Spirit who governs the whole church. The Holy Spirit guides thechurch in decision-making and activities (Rom. 3:4-5; Gal. 5:16),produces a unity within the body (1 Cor. 12:13; Eph 4:3), and equipseach believer with diverse gift(s) for a different office (1 Cor.12:7-11; Eph. 4:11-12; 1 Tim. 3:5).
TheHoly Spirit dwells in each believer permanently (John 14:16; Rom.3:9; cf. Rom. 3:16; 1 Cor. 3:16; 6:19; Eph. 1:13; 2:22; 2 Tim. 1:14;James 4:51), and he is to convict (John
16:3),instruct (cf. Acts 3:29; 13:2-4; 16:6-7), regenerate (John 16:3-11),empower (Acts 1:8; 2:4;
4:31-33;1 Cor. 12:11), baptize (1 Cor. 12:13). In the Holy Spirit eachbeliever may access God directly as God's priest (1 Pet 2:5, 9), andreceive the instruction from God directly (John 16:13; Rom. 3:14; 1John 2:20-27), and the believers are baptized into the church (1 Cor.12:13, 24-26) to edify each other in order (1 Cor. 12:27-30; 13:3-5;Eph. 4:11-16). Therefore, it is the Holy Spirit who direct thebelievers to run the government of the church.
VariousTheories
There are three major forms of the government of the church: episcopal,presbyterian, and congregational.
The episcopal form is a top-down hierarchical system having two levels:clergy and laity. The clergy govern the laity (the congregation) asthe representative of God. A bishop is selected by other bishops orthe bishops in the higher rank (cf. Acts 1:21-26; Tit. 1:5). A bishopis delegated to govern a church or a parish (cf. 14:23; 15; 1 Thess.3:2; 1 Thess. 5:12; Heb. 13:7, 17). The congregational authority (2Cor. 3:19) and historical development are ignored in this system.This type of government is exemplified by the Roman Catholic Church,Episcopalians and Methodists.
Thepresbyterian form is a hierarchy of multileveled representativebodies incorporated in federalism. The representatives in the rulinglevels are selected by the congregation of the local churches, butthe representatives of the high levels are selected by therepresentatives of the lower levels. There is a distinction betweenruling elders (laity) and teaching elders (clergy) (1 Tim. 5:17). Theduty of the presbytery of a level is to execute the decisions of thelower level and coordinate the dispute of two presbyteries of thelower level.
Thoughthe historical background of the Jewish synagogue and its eldersystem is emphasized, and there is the council of elders and apostlesin Acts 1:5, the New testament does not present such a system ofrepresentative bodies, and the authority of elders is diluted in themultiple-level hierarchy. This type of government is exemplified byPresbyterians, and Lutherans.
Inthe congregational form a local church has self-governing andindependent autonomy.
Thereis no obligation to associate with other churches though they mayassociate on common
issues.The congregation has the authority to choose persons for office anddetermined policy
(Acts6:3-5; 13:1-3; 15:2-3), and to execute discipline an strayingbeliever (Matt 18:15-17; 1 Cor.
5:4-5)though this government form ignores the apostolic installation ofchurch leaders (Acts
8:12-14;14:23; Tit. 1:5). This type of government is exemplified byIndependent Fundamentals,
ConservativeBaptists and Regular Baptists.
The New Testament Pattern
TheNew Testament pattern of church government is the congregational(Acts 11:21-23; 13:1-3; 14:23). The local church is autonomous in theleading of the Holy Spirit, the congregation is submissive to theirpastoral leadership, but the biblical doctrine [ is not sacrificedin a majority vote.
IV. OFFICERSOF THE CHURCH
Thereare two biblical officers of the church: pastor and deacon.
The Identity of Elders. Bishops. Pastors
Inthe Greek text Bible there are three terms referred to the sameoffice: bishop or overseer, elder, and pastor or shepherd. The"bishop" refers to the administrative or oversight functionof this office, the "elder" emphasizes the maturitycharacter of the man to hold this office, and the "pastor"highlights his caring role. These three are interchangeable, forexample, to oversee and shepherd (1 Pet. 5:1-4), elder and overseer(Acts 20:17, 23y, bishop and elder (1 Tim. 3:1-2; 5:17), and elderand bishop (Tit. 1:5, 7).
Though John Calvin made the distinction between ruling elders and teachingelders based on 1 Timothy 5:17), his exegesis contradicts to therequirement of the bishop able to teach (1 Tim. 3:2). There is noclear exegetical statement concerning the number of elders in a localchurch. The examples of singularity and plurality of elders appear inthe Bible (singularity cf 1 Tim. 3:1-2; Rev. 2-3; plurality cf Acts14:23; 15:22; 20:17; 1 Tim. 5:17; James 5:14). Hence, the pluralityof elders is allowed but not required. The congregation may select asenior pastor but all of the pastor team minister to the congregation.
The Qualifications of Elders. Bishops Pastors
Thequalifications of pastors are listed in 1 Timothy 3:2-7, Titus 1:6-9and 1 Peter 5:1-3 though not exhaustive. A pastor has a willingly andready mind. He is the husband of one woman, and has faithfulchildren. He should have good reputation inside and outside of thechurch. He should be able use the sound doctrine to exhort and toconvince the gainsayers. He should not lose his control to wine,anger, and greed. The presence of qualifications make the churchmembers able to discern and make correct judgments about thecharacter of prospects.
The Function of Elders. Bishops. Pastors
Heshould be a leader to pray consistently (Acts 6:4; cf. James 5:14),to rule over the church (Acts 20:28; 1 Tim. 3:4-5; 5:17; Heb. 13:17;1 Pet. 5:2-5), to teach and preach the word of God (Acts 6:4; Eph.4:11; 2 Tim. 4:2), to provide an example to follow (1 Tim. 4:12; 1Pet. 5:3), to oversee (1 Pet. 5:2; Acts 20:28, 31), to reprove,rebuke and exhort (Acts 20:35; 1 Thess.
5:12; 2 Tim. 4:2; Tit. 1:11, 13), and to protect from heresy (Acts20:28-29; 1 Tim. 1:3-4). This office is a gift (Eph. 4:11), and thepastoral call should be a voluntary burden of the
individual(1 Cor. 9:16) and be recognized by the local church (Acts 13:2).
The Identity of Deacons
Theterm "deacon" in Greek means servant (Matt. 20:26; Mark9:35). It later became the office of the church (Phil. 1:1; 1 Tim.3:8-13), and it might originate in Acts 6:1-6. The deacons areselected from and by the congregation to deal with the physical needsin living, and to have the pastors concentrate in prayer andpreaching the word of God.
The Qualification of Deacons
Thequalifications of deacons are revealed in 1 Timothy 3:8-13 and Acts6:3). A deacon should be a one-woman husband, of good reputation,full of the Holy Spirit, and faithful in all things.
The Function of Deacons
Theoffice of deacon is a serving office designed to assist the pastor indealing with the needs of the congregation in order that the pastormay concentrate to teaching and prayer. Deacons live a holy life asexample (1 Tim. 3), and handle the physical needs and interpersonalproblems (Acts 6).
Other Officials in the Church
Thereare only two offices, pastor and deacon, mentioned in the Bible (cf.Phil. 1:1). There are offices of assistance in church administrationand Christian education: such as clerk, treasurer, Sunday Schoolsuperintendent, and secretary.
TheRestoration of Fallen Church Officials
Thefallen Christians should be restored (Matt. 18:15; Gal. 6:1) exceptthe sin to death (1 John 5:16) because the sin does not affect thesalvation and adoption of the one who has professed the saving faith(1 John 1:9; John 1:12; 3:16). The faith is the prerequisite of thesalvation of a person. In similar, there are high qualificationscritically required for the church officials (1 Tim. 3; James 3:1). Achurch official should prove himself a qualified example (1 Tim. 3:7,10; 1 Pet.
5:3)and able to rule his own house (1 Tim. 3:5, 11-12). God is willing toforgive confessed sins but he is just and must punish the sin (cf. 2Sam. 12:13-14; 2 Cor. 5:5), but the immoral sin brings
a permanent reproach and cannot be restored (Prov. 6:33) and even thedisqualification results
from the pastor's wife (1 Tim. 3:5). Therefore, it is impossible torestore a fallen official.
V. THE ROLE OF WOMEN IN THE MINISTRY
In the ministry women should submit themselves to the headship of men (1Cor. 11:3, 8-9). They may teach young women (Tit. 2:4) and youngchildren (cf Timothy, Acts 16:1; 2 Tim. 1:5).
Women cannot be leaders, neither pastors nor deacons, in the church. ft isbecause the leadership in the church requires maleness (1 Tim. 3:2,12) and women are prohibited from teaching (1 Tim. 2:11). Though theymay pray and prophesy (Acts 2:17; 21:9; 1 Cor. 11:5), women are notallowed to teach or domineer men (Gen. 2:18, 20-23; 1 Cor. 11:3; 1Tim. 2:12). They are to be silent in the church meeting including men(1 Tim. 2:11-12; 1 Con 14:34-37), be submissive to their husbands(Eph 5:22, 24, 33; Col. 3:18; 1 Tim. 2:11; 1 Pet. 3:5,1), obey theirhusband (1 Con 14:34; Tit 2:5; 1 Pet. 3:6), and learn from theirhusbands at home (1 Cor. 14:35). Though they were made in image ofGod as men (Gen. 1:26-27), women were ordained a different role fromdie role of men (Gen. 2:18). Though women have the same position inthe salvation as men do (Gal. 3:28), it does not imply that women andmen are going to take the same role. For example, in the trinity ofGod the Son take the different role and submits himself to the Father(Phil. 2:5-7). Though Paul called Phoebe a servant (Rom. 16:1;“deacon"in NRS), she was said to need to be assisted instead of assistingothers (Rom. 16:2).
VI.MEMBERSHIP IN THE CHURCH
A believer who repents from sin to God, professes faith in the LordJesus Christ as personal savior, is baptized in immersion as publicprofession, and shows evidence of having a regenerated life (Rom.8:2, 26; 1 John 1:5-6) can be a member of the local church (cf. Acts2:38-39, 41). A Christian should be enrolled in a local church (Acts2:41; 6:1; 1 Tim. 5:9). A member of a local church is a believer whocommits to a life of progressive sanctification (Rom. 8:1-11),fellowship with other Christians (Acts 2:42), bearing the fruits ofthe Holy Spirit (Rom.
8:1-11;Gal. 5:16, 24-25), the ministries to edify the body of Christ withone's spiritual gifts (Rom.
12:5;1 Cor. 12:18, 25; Eph. 4:12, 16), the church discipline (Matt. 18:17;1 Cor. 5:12-13), and financial commitment of tithing.
VII. DISCIPLINE IN THE CHURCH
The discipline in the church was instructed by the Lord Jesus Christ(Matt. 18:15-20). It is the process of two phases and four steps(Matt. 18:15-17): private informal phase (personal confrontation,plural reproof), public formal phase (community confrontation,community expulsion). Jesus gave this discipline authority to thechurch (Matt. 18:18-20).
Thepurpose of church discipline to unrepentant sin is to restore therelationship the offender with God (Gal. 6:1; 2 Thess. 3:13-15; 1Tim. 1:20), purify the church (1 Con 5:6; 1 Cor. 2:11; Rev. 2:14-15),strengthen the individual believer (1 Tim. 1:18-20; 2 Con 7:11; Heb.3:13), prevent and correct errors (1 Cor. 3:1-2; 5:1-13), and protectthe authority structures (2 Con 2:19;
7:12;Tit. 1:10-13) The ultimate goal of church discipline is the personalrestoration to continue to grow in spiritual maturity.
The following sins are subjective to church discipline: no repentancefrom sin (1 Cor.
5:1-5),violation of Christian love (Matt. 18:15; 5:23-24; Gal. 5:20),destroy of Christian unity
(Rom.16:17; Gal. 5:20; 3 John 1:9-10; cf 1 Cor. 5:11; Tit. 3:10), breachof Christian law (1 Cor.
5:11;Gal 5:19; Eph. 5:11; 2 Thess. 3:6), and rejection of essentialChristian truth (Tit. 1:9-11;
3:10-11;Jude 1; cf I Cor. 5:11).
VIII. THEORDINANCES OF THE CHURCH
GeneralTerms
Sacramentalism.Sacramentalism is a belief that the ceremony in the church conveyssaving grace to accomplish the individual salvation. The termsacrament was a sign or symbol with a hidden meaning in Latin. Later,it implied the additional meaning of a sacred object. For the RomanCatholic Church there are sacraments to convey sanctifying grace: theLord's table (Eucharist), baptism, confirmation, matrimony, extremeunction, penance and mass.
Sacerdotalism.Sacerdotalism is the doctrine that only the ceremony administered bythe qualified officer of a church (for instance, a priest in RomanCatholic Church) can confer saving grace.
Ordinance.Ordinances are the symbolic ceremonies which are ordained andcommanded by Jesus (Matt. 3:15; 28:19; Luke 22:19; 1 Cor. 11:24-25),and observed by his disciples to proclaim their own salvation tothemselves and others (1 Cor. 11:26). The ordinance is to present anoutward sign of an inward change. Baptism is the initiatory ceremonyof a Christian to identify with Christ and the Church and to live aholy life in Christ, and the Lord's Supper is the on-going ceremonyfor commemoration and identification with atonement of Christ.
Foot-washing(John 13; 1 Tim. 5:10) is not an ordinance because it does notsymbolize the death of Christ as baptism and the Lord's Supper do.
WaterBaptism
Candidatesfor Water Baptism. The candidates for water baptism arethem who believe in the atonement of Jesus Christ, repent from theirsins, and commit themselves to being Jesus, disciples (Acts 2:37-44;8:12; 18:8).
Inthe biblical accounts the candidate should be adult (Acts 8:37;16:31). The advocates of infant baptism (or, pedo-baptism) wronglycite Acts 16:31. They ignore the fact that they themselves were ableto profess the faith in God (Acts 16:34), and the text of Acts 16:34in Greek "They said, You (singular you) [yourself] must believein the Lord Jesus and will be saved, and your household [yourselvesmust believe in the Lord Jesus and will be saved]" implies thatit is a personal salvation though others can involve in the same way.
Mode of Water Baptism. There are three modes of waterbaptism: sprinkling (Ezek. 36:25), pouring (or affusion), andimmersion (John 3:23; Matt. 3:16; cf Acts 8:36; Rom. 6:3-4). Of themthe immersion mode is close to the biblical use and literal context(Mark 1:5, 10) because the term "to baptize" in Greek meansto wash, dip or immerse.
Meaningof Water Baptism. Water baptism is a ceremonialidentification with Christ (Rom. 6:5) and with the Church. Baptism isan outward public testimony of personal salvation. The immersionbaptism is demonstration of the salvation resulted from the death,burial and resurrection of Jesus Christ (cf Rom. 6:3-6).
Inincorrect understanding of the biblical context, Roman Catholicsclaim that baptism can remove original sin; Methodists think it thededicatory baptism; the Reformed take it as the sign of the covenantof grace.
Lord'sSupper
Significance.The Lord's Supper was set up by the Lord Jesus (1 Cor. 11:23) forcommemoration of him (1 Cor. 11:24). The purpose of the Lord's Supperis to commemorate and profess the saving work the Lord did on thecross (1 Cor. 11:24-26). The significance of Lord's Supper is topromote fellowship (1 Cor. 10:16-22) and unity (1 Cor. 11:17-22) ofbelievers, remember the death (1 Cor. 11:23-27) and the Second Coming(1 Cor. 11:26) of the Lord, and promote self-examination amongbelievers (1 Cor. 11:27-34).
Eatingand drinking in the Old Testament were the part of making a covenant(Ex. 24:9-11; cf 1 Cor. 11:25).
Form.The form of Lord's Supper refers to the bread and wine. The bread andwine symbolize the body and blood of the Lord for the purpose ofremembrance. Any substitution of the bread and wine is acceptable ifit can present the significance of the original form. The wine isusually replaced with grape juice in the present time for physicaland medical considerations of becoming unconscious or allergic.
The bread and wine will not transubstantiate into or mix with the realblood and body of Jesus during the Lord's table, nor bring up asanctifying grace but commemoration of the saving work of the Lord.
Frequency.There is no clear command for Lord's Supper held daily though thechurch at Jerusalem seemed to have it daily (Acts 4:42, 46). It makessense to have Lord's Supper once a month because it is not too oftenor rare to lose its significance.
Prerequisitesfor participation. Those who will participate theLord's Supper should be the believers who are water-baptized (Acts2:38-42), live an obedient life (Acts 2:42), and self-examine beforeparticipation (1 Cor. 11:28-19).
Comparisonof open close and closed T) policies. The opencommunion is to allow anyone (of the universal church) to partake,and the closed format is to limit those who should be members of thatlocal church. Nevertheless, the close communion is to acknowledge theLord's Supper as a function of a local church, and allow anybelievers in right relationship with God and a
localchurch. The close one is reasonable because the Lord's table is todeclare the death of Christ (1 Cor. 11:17-32).
IX. THE WORSHIP OF THE CHURCH
The worship of Christians is that they get together for praise andexaltation of God (Rev 4:8-11; 7:11-12; 19:1-8). In the worship theremay be personal testimony of what God has done on the person, singinghymns to testify and praise the attributes and work of God, andobservance of the ordinances, water baptism and Lord's Supper.
X. THE MISSION OF THE CHURCH
The mission of the church is to lead the believers to evangelize (sharethe good news of
JesusChrist with) the lost (Mail. 28:18-20; Acts 1:8; Rom. 10:14-17; 1Thess. 1:6-8), to praise
God(Eph. 1:12; 1 Cor. 14:15-17; cf. 1 Cor. 16:2; Heb. 10:25), to edifythe believers to be
Christ-like(Col. 1:28; Acts 4:31; 20:7; 1 Cor. 12:27-28; 14:2-4; Eph. 4:12; 2Tim. 2:2), to equip
thebelievers for serving God (Eph. 4:12-13), to discipline sinfulChristians (Mail. 18:15-17; 1
Cor.5:1-2), and to share social concern (Luke 10:29-37; Mail. 25:34-40;James 1:27; 2:15-17; 1
John3:17-18).
Themost significant in the mission of the church is evangelism which isthe great commission gave by Christ before his ascension (Mail.28:18-20). It is a complete process of disciple-making: to discipleall nations until the end of world by means of reaching out (cf. Luke24:48; Acts 1:8; Eph 4:11) the lost sheep of Christ for theirpersonal salvation (cf. John 10:4-5), baptizing them in the name oftriune God into the body of Christ, and then teaching (cf. Mark16:15; Rom. 10:15) and edifying them with the commands of Christ togrow spiritually.
There is distinction between the Church and Israel. Both are chosen by God.Both share Messiah. Both participate the Abrahamic Covenant (Gal.3:9, 29), Davidic Covenant (Rev. 5:5, 10,12) and the New Covenant(Matt. 26:28). However, the Church is not Israel. The Church beginswith the baptizing ministry of the Holy Spirit (Acts 2:4, 38; 11:16;Eph. 1-3; cf Matt. 18:18; Acts 1:4-5) instead of the blooddescendants of Abraham (Gen. 15:9-10). The Church is not ethnic andpolitical nation, has no land promise and the Jewish Law, focuses onheaven (Heb. 12:22; Rev. 21:2), and composed of Jews and Gentilesinstead of Jews and Jewish proselytes. Christian life is enabled bythe presence of the Holy Spirit.
XI. ECCLESIASTICAL RELATIONSHIPS AND THE P PRACTICE OF SEPARATION
A local church of believers should have positive relationship withother church bodies having purity and doctrinal relevance. A churchshould bear the burdens of another in time of their need (Rom.15:25-26; 2 Cor. 8:1-3; Gal. 6:2). However, a church should remainher autonomy of decision-making. Furthermore, a local church shouldseparate herself from apostasy of disobedience and false teachingdifferent from the Bible, and holds firmly the truth of Jesus Christ:
hisvirgin birth, his deity, his physical resurrection, his imminentreturn, the salvation by grace through faith, and the inspiration ofthe Bible.
The church is separated by God unto himself (Rom. 6:22), and so sheshould separate herself from the world (Exod. 11:6-7; 1 John 2:15-17;4:5-6; John 14:18-19), apostasy (Rom. 14:15-20; 1 Tim. 4:1; 1 John4:1-4; 2 Pet. 2:1-2; Jude 19-21), and the church of corrupteddoctrine (1 Cor. 5:9; 2 Thess. 1:8; 2 John 10), but remain a soundbiblical doctrine (Matt. 7:24-27; 1 Cor. 3:4-17; 2 Tim. 1:13-15).However, the church still needs to contact the world (Matt. 14:14;28:19; Luke 10:37) with God's wisdom and will (Eph. 1:8-9).
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