2010-3-13 03:51
APRIL,1999
ECCLESSIALOGY
I.GENERAL DEFINITIONS
TheUniversal Church
Theterm "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).
TheLocal 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).
TheParachurch
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. THEBEGINNING 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).
Whenhe 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
Thereis development of the pattern of church government in the NewTestament from apostles only (Acts 6) to elders and deacons (2 Tim.3).
InRelation 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
Thereare three major forms of the government of the church: episcopal,presbyterian, and congregational.
Theepiscopal 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.
TheNew 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.
TheIdentity 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).
ThoughJohn 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 thecongregation.
TheQualifications 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.
TheFunction 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).
TheIdentity 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.
TheQualification 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.
TheFunction 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).
OtherOfficials 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
apermanent reproach and cannot be restored (Prov. 6:33) and even thedisqualification results
fromthe pastor's wife (1 Tim. 3:5). Therefore, it is impossible torestore a fallen official.
V. THEROLE OF WOMEN IN THE MINISTRY
Inthe 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).
Womencannot 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
Abeliever 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
Thediscipline 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.
Thefollowing 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.
Modeof 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.
Thebread 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
Theworship 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. THEMISSION OF THE CHURCH
Themission 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.
Thereis 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. ECCLESIASTICALRELATIONSHIPS AND THE P PRACTICE OF SEPARATION
Alocal 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.
Thechurch 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).
<a name="chap-11"> CHAPTERXI
[Back to the index]ESCHATOLOGY
I.THE MILLENNIAL VIEWS
Amillennialism
Literallya-millennial-ism is the belief that there is no millennium, this is,the politic reign of Christ, but there will be the final judgmentright after his return, this is, his second coming. Amillennialism isnot a firm theory but a reaction to the millennium in the aspect ofliteral interpretation of the book of Revelation. Amillennialismholds the recapitulation view to interpret each session in chapters4-20 as a recapitulation of the same period instead of successiveperiods before the return of Christ.
Postmillennialism
Literallypost-millennial-ism is the belief that the return of Christ will takeplace after an extended period of time of the spiritual reign ofChrist through the preaching of the gospel. The length of theextended period of time is unknown. It is a optimistic view that mencan get better, rather than getting worse (cf 2 Thess. 2:2-12; 2 Tim.3:1-5), and all the world will eventually be ready for the reign ofChrist (Matt. 24:14; 28:19).
Premillennialism
Literallypre-millennial-ism is the belief that the return of Christ will occurright before his physical thousand-year reign on earth. It is basedon the literal interpretation of the book of the Revelation. Thecataclysm out of the wrath of God over the sin of man in chapters4-19 is the successive event light before the millennium. Accordingto chapter 20, the political kingdom of Christ and his saints will beset up on earth for a thousand years. There will be two resurrectionsrespectively at the beginning and end of the millennium, and thejudgment according to what they have done will be held at the secondresurrection.
II. THEBASIS FOR PREMILLENNIALISM
TheConcept of the Kingdom of God
Thekingdom of God refers to the reign of God. The term of "kingdomof God" does not appear in the Old Testament, but the concept ofhis rule is prevalent in the Old Testament (Psalms 47:2; 103:91; Dan.4:17, 25-37). The mediatorial kingdom is the theocracy of Israel, thechosen people of God. God used Israel to demonstrate his rule onearth over the nations as well as Israel. The term, the kingdom ofGod, begins to be introduced in the Gospels (Mark 1:15; 4:26-32; Luke6:20; cf Matt. 5:3; 3:2; 4:17). The concept of the kingdom of Godwill not be fulfilled until Christ comes to rule on earth some timein the future.
TheBiblical Covenants
Thebiblical covenants include four key ideas: promise, graciousredemption, administrative
dispensation,and vassal treaty. There are five covenants which God made with hiscertain people in the Bible: Noahic, Abrahamic, Mosaic, Davidic, andNew. The Noahic is made with Noah and all the creatures on earth(Gen. 6:18; 8:20; 9:9-17), the Abrahamic with Abraham and hisdescendants concerning land, descendants and blessing (Gen. 12:1-3;13:14-18; 15:18; 17:1-27), the Mosaic with the nation Israelconcerning theocracy (EX. 19:1-25; 31:12-17), the Davidic with Davidconcerning the perpetuation of the Davidic throne (2 Sam. 7:16; cf. 2Sam. 23:5; 2 Chron. 13:5; Psalm 89:3-34; 132:12), and the Newcovenant to replace the Mosaic covenant (Jer.
31:31-34;Ezra 36:16-38; Joel 2:21-2; Matt. 26:28). God is faithful to hiscommitment and promises regardless of human violations of thecovenants, and the earlier four biblical covenants will not bechanged, but they will be fulfilled in the New covenant as madeoriginally.
III.THE DISPENSATIONS
AnOutline of the Biblical Dispensations
Adispensation is the administration or economy in which God works outhis redemptive purpose on a certain selected group of people. Thereare seven dispensations in traditional view. The Innocence lasts fromthe creation of Adam to the Fall, the Conscience from the time ofCain and Abel to the flood, the Human Government from the tower ofBabel to the exodus from Egypt, the Law from the Sinai covenant tothe beginning of the church, the Church or Grace from the ascensionof Christ to the rapture of the saints, and the Millennium from thereturn of Christ to the final judgment. Nevertheless, there are threecategories of dispensations in the dispensationalist view: Law,Church and Kingdom (Eph. 1:10; 3:2, 9).
TheEssence of Dispensationalism
Thereare three principles in dispensationalism. (1) The literalinterpretation is applied consistently to the text of the Bible. (2)Israel is separated from the church distinctly. (3) Personalsalvation is the unifying purpose of God in human history.Furthermore, in each dispensation there are a new governinginstitution of man under God's sovereignty, a new responsibility ofman to God, and a new revelation of God to man.
VI. THERAPTURE OF THE CHURCH
VariousViews
Theterm rapture comes from Latin translation of the Greek word in 1Thessalonians 4:17 which refers to the carrying away of the churchand the resurrection of the dead believers. There are four differentviews among dispensationalists regarding the timing of the raptureand the seven-year tribulation.
Pre-tribulationalRapture. Pre-tribulational rapture is a view that the secondcoming of Christ is believed to have two phases: before and aftertribulation. In the first phase the church will be removed from earthinto the air and meet with Christ before the tribulation (1 Thess.1:10; 4:16-17; 5:9), and in the second phase Christ with his saintswill come down to earth immediately after the tribulation, and rule(Rev. 20:1-4; cf. 20:7-9).
Mid-tribulationalRapture. Like pretribulational rapture, mid-tribulationalrapture holds the two-phase theory of the second coming of Christ,but the first phase happens in the middle of the tribulation, Thisis, the church will remain on earth for three and a half years untilthe tribulation gets intensive.
Pre-wrathRapture. Like mid-tribulational rapture, pre-wrath raptureholds that the church will be taken within the tribulation.Nevertheless, it divides the seven-year tribulation into three parts:"the beginning of sorrows" of Matthew 24:8 for three and ahalf years (the first forty two months), the great tribulation fortwenty one months (the first half of the second three and a halfyears), and "the day of the Lord" or the outpouring ofGod's wrath for the rest twenty one months. The church is takenbefore the day of the Lord.
Post-tribulationalRapture. Post-tribulational rapture is a view that the churchwill experience the tribulation on earth, and Christ will come downto his church at the end of the tribulation (cf. 2 Thess. 2:6-8).There is no real rapture in this view.
TheBiblical Position
Thebiblical evidence supports the pre-tribulational rapture. Though thechurch suffers tribulations through history (Matt 24:21; John15:18-21; Acts 8:1; 2 Thess. 1:4-7; 2 Tim. 3:12), the "tribulation"of the end of time will the most intensive in history (Matt.24:21-22; 2 Thess. 2:1-4). The church is absent in the tribulationand God's wrath (Rev. 4-19). Christ promised the church atPhiladelphia that he will keep it from the trial of the whole world(Rev. 3:10). The pre-tribulational rapture is based on literal andconsistent interpretation of both the book of Revelation and theseventieth week of Daniel. Therefore, before the tribulation at theend of time come (2 Thess. 2:2-3), Christ will return, gather hispeople (1 Thess. 4:15-17; 5:9-10) and later defeat the Antichrist (2Thess. 2:8). The church will be taken up in the end of the church age(1 Cor. 1:7-8; 1 Thess. 4:15-17; Tit. 2:13) and not experience thewrath of God (Isa. 2; Jer. 30:7; Ezek. 20:27; 1 Thess. 5:9).
V. THETRlBULATION
Afterthe rapture of the church, the tribulation will begin and last forseven years (Dan 9:27). It will become more intensive at the secondhalf of seven years (Matt. 24:9, 21, 29; Rev.
7:14)when Antichrist makes the covenant (Dan. 9:27). It will be worldwide(Rev. 3:20) in history. It is followed by the return of Christ (Matt.24:9, 21, 29; Rev. 7:14).
Itcomes along with three successive series of divine judgments: theopening of seven seals, the blowing of seven trumpets, and theout-pouring of seven bowls (Rev. 6-19). The second three and a halfyears is the great tribulation (Matt. 24:21; Dan. 9:27; Rev. 12:14;11:2; 13:5). At
theend of the tribulation Satan will be chained for a thousand years(Rev. 20:2), and the millennial kingdom of Christ will start. Thepurpose of the tribulation is to punish the wickedness of man, purify' the nation of Israel (Dan. 12; Rev. 7), and bring all creationhumble to Christ.
VI. THEMILLENNIUM
HowIt Will Begin
Atthe end of tribulation the millennium will launch with the return ofChrist and he will overpower Anti-Christ and his armies (Rev.19:11-21). Satan will be bound for a thousand years while Christ isreigning (Rev. 20:4). The millennium will begin abruptly (Matt.24:40-41; Rev. 20:2, 3).
GeneralDescription
Themillennium is a time of peace, justice and spiritual welfare (Is.2:4; 32:1; 35:1-7). Christ is the physical king over the earth on thethrone of David (Dan. 2:35; 7:14), and reigns with his saints for athousand years (Rev. 20:4-6). The city of Jerusalem is the center ofthe government (2 Sam. 7:16; Ps. ~9:20-37; Is. 2:3; 11:1-16). God'spromises and covenants to Abraham, the nation Israel, and David willbe fulfilled. However, some will not receive Christ, and there willbe a final rebellion at the end of the millennium.
ClosingEvents
Inthe end of the millennium Satan will be released and take alarge-scale rebellion with the unregenerate against Christ (Rev.20:7-9), but they will be defeated immediately. There will be aresurrection of unbelievers and the final judgment following thedefeat. Satan and his followers will be judged to the lake of fire(Rev. 20:9, 10, 11-15). Then it enters the final eternal state.
VII. GENERALESCHATOLOGY
Deathand the Intermediate State
Thereare two types of death in the Bible: spiritual death and physicaldeath. Physical death is the cessation of life in the physical body,or the separation of the soul from the body (Eccl. 12:7; Matt. 10:28;Luke 12:4-5; James 2:26). Spiritual death is the separation of aperson from God. There are two kinds of spiritual death: the loststate and the eternal state. People in the lost state are those whodo not know God or believe in God (Eph. 2:1, 5; Col. 2:13), andpeople in the eternal state are those who, after generalresurrection, receive the eternal punishment to separate from Godeternally (Rev. 20:12-14; 21:8).
Theintermediate state is the status of a person between the physicaldeath and the resurrection. The Bible implies that the dead believersimmediately go to a place of joy (Luke 23:43) but the unbelievers toa place of torment (Luke 16:19-31; Phil. 1:19-26), and a person inthe intermediate state may have a corporeal form (1 Sam. 28:10-16).
TheVarious Resurrections
Thereare three resurrections in the Bible. The first is the one ofbelievers in Christ at pre-tribulation rapture (Is. 26:19; 1 Thess.4:15-16; 1 Cor. 15:51-52; Rev. 20:4-5). The second is the one of theOld testament saints and tribulation saints at the end of themillennium (Dan. 12:1-3; Rev. 20:4). The last is the one ofunbelievers at the end of the millennium (Rev.
20:12-15).
TheVarious Judgments
Thereare two judgment after this life: one for believers in Christ and onefor the rest of people. All of people are judged according to whatthey had done. However, the believers will be rewarded by Christaccording to their stewardship (2 Cor. 5:10; cf. 2 Tim. 4:6-8; James1:12), but the others by the great white throne according to the bookof life (Rev. 20:12-15; cf. Matt. 19:28; 1 Cor. 6:2-3).
TheEternal State
Theeternal state is the place of a person where to dwell permanently. Itis based on the personal earthly relationship to Christ (Rev. 20:4;21:8). The eternal state of the believers is the life in heaven, aphysical and joyful place, with God (Rev. 21:3; 22:3); the eternalstate of the unbelievers outside the book of life is the life inhell, a physical place of torment (Rev. 20:10, 14-15; 21:8, 27). Theage of the eternal state begins with the new creation which issimilar to the inceptive condition of the previous one (Rev. 21:1-4;22:1-2; cf. Gen. 3:8-14).
ECCLESSIALOGY
I.GENERAL DEFINITIONS
TheUniversal Church
Theterm "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).
TheLocal 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).
TheParachurch
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. THEBEGINNING 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).
Whenhe 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
Thereis development of the pattern of church government in the NewTestament from apostles only (Acts 6) to elders and deacons (2 Tim.3).
InRelation 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
Thereare three major forms of the government of the church: episcopal,presbyterian, and congregational.
Theepiscopal 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.
TheNew 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.
TheIdentity 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).
ThoughJohn 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 thecongregation.
TheQualifications 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.
TheFunction 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).
TheIdentity 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.
TheQualification 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.
TheFunction 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).
OtherOfficials 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
apermanent reproach and cannot be restored (Prov. 6:33) and even thedisqualification results
fromthe pastor's wife (1 Tim. 3:5). Therefore, it is impossible torestore a fallen official.
V. THEROLE OF WOMEN IN THE MINISTRY
Inthe 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).
Womencannot 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
Abeliever 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
Thediscipline 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.
Thefollowing 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.
Modeof 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.
Thebread 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
Theworship 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. THEMISSION OF THE CHURCH
Themission 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.
Thereis 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. ECCLESIASTICALRELATIONSHIPS AND THE P PRACTICE OF SEPARATION
Alocal 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.
Thechurch 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).
<a name="chap-11"> CHAPTERXI
[Back to the index]ESCHATOLOGY
I.THE MILLENNIAL VIEWS
Amillennialism
Literallya-millennial-ism is the belief that there is no millennium, this is,the politic reign of Christ, but there will be the final judgmentright after his return, this is, his second coming. Amillennialism isnot a firm theory but a reaction to the millennium in the aspect ofliteral interpretation of the book of Revelation. Amillennialismholds the recapitulation view to interpret each session in chapters4-20 as a recapitulation of the same period instead of successiveperiods before the return of Christ.
Postmillennialism
Literallypost-millennial-ism is the belief that the return of Christ will takeplace after an extended period of time of the spiritual reign ofChrist through the preaching of the gospel. The length of theextended period of time is unknown. It is a optimistic view that mencan get better, rather than getting worse (cf 2 Thess. 2:2-12; 2 Tim.3:1-5), and all the world will eventually be ready for the reign ofChrist (Matt. 24:14; 28:19).
Premillennialism
Literallypre-millennial-ism is the belief that the return of Christ will occurright before his physical thousand-year reign on earth. It is basedon the literal interpretation of the book of the Revelation. Thecataclysm out of the wrath of God over the sin of man in chapters4-19 is the successive event light before the millennium. Accordingto chapter 20, the political kingdom of Christ and his saints will beset up on earth for a thousand years. There will be two resurrectionsrespectively at the beginning and end of the millennium, and thejudgment according to what they have done will be held at the secondresurrection.
II. THEBASIS FOR PREMILLENNIALISM
TheConcept of the Kingdom of God
Thekingdom of God refers to the reign of God. The term of "kingdomof God" does not appear in the Old Testament, but the concept ofhis rule is prevalent in the Old Testament (Psalms 47:2; 103:91; Dan.4:17, 25-37). The mediatorial kingdom is the theocracy of Israel, thechosen people of God. God used Israel to demonstrate his rule onearth over the nations as well as Israel. The term, the kingdom ofGod, begins to be introduced in the Gospels (Mark 1:15; 4:26-32; Luke6:20; cf Matt. 5:3; 3:2; 4:17). The concept of the kingdom of Godwill not be fulfilled until Christ comes to rule on earth some timein the future.
TheBiblical Covenants
Thebiblical covenants include four key ideas: promise, graciousredemption, administrative
dispensation,and vassal treaty. There are five covenants which God made with hiscertain people in the Bible: Noahic, Abrahamic, Mosaic, Davidic, andNew. The Noahic is made with Noah and all the creatures on earth(Gen. 6:18; 8:20; 9:9-17), the Abrahamic with Abraham and hisdescendants concerning land, descendants and blessing (Gen. 12:1-3;13:14-18; 15:18; 17:1-27), the Mosaic with the nation Israelconcerning theocracy (EX. 19:1-25; 31:12-17), the Davidic with Davidconcerning the perpetuation of the Davidic throne (2 Sam. 7:16; cf. 2Sam. 23:5; 2 Chron. 13:5; Psalm 89:3-34; 132:12), and the Newcovenant to replace the Mosaic covenant (Jer.
31:31-34;Ezra 36:16-38; Joel 2:21-2; Matt. 26:28). God is faithful to hiscommitment and promises regardless of human violations of thecovenants, and the earlier four biblical covenants will not bechanged, but they will be fulfilled in the New covenant as madeoriginally.
III.THE DISPENSATIONS
AnOutline of the Biblical Dispensations
Adispensation is the administration or economy in which God works outhis redemptive purpose on a certain selected group of people. Thereare seven dispensations in traditional view. The Innocence lasts fromthe creation of Adam to the Fall, the Conscience from the time ofCain and Abel to the flood, the Human Government from the tower ofBabel to the exodus from Egypt, the Law from the Sinai covenant tothe beginning of the church, the Church or Grace from the ascensionof Christ to the rapture of the saints, and the Millennium from thereturn of Christ to the final judgment. Nevertheless, there are threecategories of dispensations in the dispensationalist view: Law,Church and Kingdom (Eph. 1:10; 3:2, 9).
TheEssence of Dispensationalism
Thereare three principles in dispensationalism. (1) The literalinterpretation is applied consistently to the text of the Bible. (2)Israel is separated from the church distinctly. (3) Personalsalvation is the unifying purpose of God in human history.Furthermore, in each dispensation there are a new governinginstitution of man under God's sovereignty, a new responsibility ofman to God, and a new revelation of God to man.
VI. THERAPTURE OF THE CHURCH
VariousViews
Theterm rapture comes from Latin translation of the Greek word in 1Thessalonians 4:17 which refers to the carrying away of the churchand the resurrection of the dead believers. There are four differentviews among dispensationalists regarding the timing of the raptureand the seven-year tribulation.
Pre-tribulationalRapture. Pre-tribulational rapture is a view that the secondcoming of Christ is believed to have two phases: before and aftertribulation. In the first phase the church will be removed from earthinto the air and meet with Christ before the tribulation (1 Thess.1:10; 4:16-17; 5:9), and in the second phase Christ with his saintswill come down to earth immediately after the tribulation, and rule(Rev. 20:1-4; cf. 20:7-9).
Mid-tribulationalRapture. Like pretribulational rapture, mid-tribulationalrapture holds the two-phase theory of the second coming of Christ,but the first phase happens in the middle of the tribulation, Thisis, the church will remain on earth for three and a half years untilthe tribulation gets intensive.
Pre-wrathRapture. Like mid-tribulational rapture, pre-wrath raptureholds that the church will be taken within the tribulation.Nevertheless, it divides the seven-year tribulation into three parts:"the beginning of sorrows" of Matthew 24:8 for three and ahalf years (the first forty two months), the great tribulation fortwenty one months (the first half of the second three and a halfyears), and "the day of the Lord" or the outpouring ofGod's wrath for the rest twenty one months. The church is takenbefore the day of the Lord.
Post-tribulationalRapture. Post-tribulational rapture is a view that the churchwill experience the tribulation on earth, and Christ will come downto his church at the end of the tribulation (cf. 2 Thess. 2:6-8).There is no real rapture in this view.
TheBiblical Position
Thebiblical evidence supports the pre-tribulational rapture. Though thechurch suffers tribulations through history (Matt 24:21; John15:18-21; Acts 8:1; 2 Thess. 1:4-7; 2 Tim. 3:12), the "tribulation"of the end of time will the most intensive in history (Matt.24:21-22; 2 Thess. 2:1-4). The church is absent in the tribulationand God's wrath (Rev. 4-19). Christ promised the church atPhiladelphia that he will keep it from the trial of the whole world(Rev. 3:10). The pre-tribulational rapture is based on literal andconsistent interpretation of both the book of Revelation and theseventieth week of Daniel. Therefore, before the tribulation at theend of time come (2 Thess. 2:2-3), Christ will return, gather hispeople (1 Thess. 4:15-17; 5:9-10) and later defeat the Antichrist (2Thess. 2:8). The church will be taken up in the end of the church age(1 Cor. 1:7-8; 1 Thess. 4:15-17; Tit. 2:13) and not experience thewrath of God (Isa. 2; Jer. 30:7; Ezek. 20:27; 1 Thess. 5:9).
V. THETRlBULATION
Afterthe rapture of the church, the tribulation will begin and last forseven years (Dan 9:27). It will become more intensive at the secondhalf of seven years (Matt. 24:9, 21, 29; Rev.
7:14)when Antichrist makes the covenant (Dan. 9:27). It will be worldwide(Rev. 3:20) in history. It is followed by the return of Christ (Matt.24:9, 21, 29; Rev. 7:14).
Itcomes along with three successive series of divine judgments: theopening of seven seals, the blowing of seven trumpets, and theout-pouring of seven bowls (Rev. 6-19). The second three and a halfyears is the great tribulation (Matt. 24:21; Dan. 9:27; Rev. 12:14;11:2; 13:5). At
theend of the tribulation Satan will be chained for a thousand years(Rev. 20:2), and the millennial kingdom of Christ will start. Thepurpose of the tribulation is to punish the wickedness of man, purify' the nation of Israel (Dan. 12; Rev. 7), and bring all creationhumble to Christ.
VI. THEMILLENNIUM
HowIt Will Begin
Atthe end of tribulation the millennium will launch with the return ofChrist and he will overpower Anti-Christ and his armies (Rev.19:11-21). Satan will be bound for a thousand years while Christ isreigning (Rev. 20:4). The millennium will begin abruptly (Matt.24:40-41; Rev. 20:2, 3).
GeneralDescription
Themillennium is a time of peace, justice and spiritual welfare (Is.2:4; 32:1; 35:1-7). Christ is the physical king over the earth on thethrone of David (Dan. 2:35; 7:14), and reigns with his saints for athousand years (Rev. 20:4-6). The city of Jerusalem is the center ofthe government (2 Sam. 7:16; Ps. ~9:20-37; Is. 2:3; 11:1-16). God'spromises and covenants to Abraham, the nation Israel, and David willbe fulfilled. However, some will not receive Christ, and there willbe a final rebellion at the end of the millennium.
ClosingEvents
Inthe end of the millennium Satan will be released and take alarge-scale rebellion with the unregenerate against Christ (Rev.20:7-9), but they will be defeated immediately. There will be aresurrection of unbelievers and the final judgment following thedefeat. Satan and his followers will be judged to the lake of fire(Rev. 20:9, 10, 11-15). Then it enters the final eternal state.
VII. GENERALESCHATOLOGY
Deathand the Intermediate State
Thereare two types of death in the Bible: spiritual death and physicaldeath. Physical death is the cessation of life in the physical body,or the separation of the soul from the body (Eccl. 12:7; Matt. 10:28;Luke 12:4-5; James 2:26). Spiritual death is the separation of aperson from God. There are two kinds of spiritual death: the loststate and the eternal state. People in the lost state are those whodo not know God or believe in God (Eph. 2:1, 5; Col. 2:13), andpeople in the eternal state are those who, after generalresurrection, receive the eternal punishment to separate from Godeternally (Rev. 20:12-14; 21:8).
Theintermediate state is the status of a person between the physicaldeath and the resurrection. The Bible implies that the dead believersimmediately go to a place of joy (Luke 23:43) but the unbelievers toa place of torment (Luke 16:19-31; Phil. 1:19-26), and a person inthe intermediate state may have a corporeal form (1 Sam. 28:10-16).
TheVarious Resurrections
Thereare three resurrections in the Bible. The first is the one ofbelievers in Christ at pre-tribulation rapture (Is. 26:19; 1 Thess.4:15-16; 1 Cor. 15:51-52; Rev. 20:4-5). The second is the one of theOld testament saints and tribulation saints at the end of themillennium (Dan. 12:1-3; Rev. 20:4). The last is the one ofunbelievers at the end of the millennium (Rev.
20:12-15).
TheVarious Judgments
Thereare two judgment after this life: one for believers in Christ and onefor the rest of people. All of people are judged according to whatthey had done. However, the believers will be rewarded by Christaccording to their stewardship (2 Cor. 5:10; cf. 2 Tim. 4:6-8; James1:12), but the others by the great white throne according to the bookof life (Rev. 20:12-15; cf. Matt. 19:28; 1 Cor. 6:2-3).
TheEternal State
Theeternal state is the place of a person where to dwell permanently. Itis based on the personal earthly relationship to Christ (Rev. 20:4;21:8). The eternal state of the believers is the life in heaven, aphysical and joyful place, with God (Rev. 21:3; 22:3); the eternalstate of the unbelievers outside the book of life is the life inhell, a physical place of torment (Rev. 20:10, 14-15; 21:8, 27). Theage of the eternal state begins with the new creation which issimilar to the inceptive condition of the previous one (Rev. 21:1-4;22:1-2; cf. Gen. 3:8-14).
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