Christian doctrine of the church from a believer's perspective

Theology -- Christian Doctrine

Christian Doctrine of the Church from the perspective of a believer hinges on several basic concepts. The concept of Church, the nature of the Church revealed through metaphors, the Church's beginning, government, functions and ordinances are all basic elements of Church Doctrine. Researching these concepts, one can see some commonalities and some widely differing beliefs among Christian sects.

Summary of Christian Doctrine of the Church from the Perspective of a Believer

The Meaning of the Greek Word "Ekklesia"

The term "ekklesia" is Greek for "to call out," historically referring to "the assembly of citizens in a self-governed state" who were summoned from other places such as their homes to convene (Broadus 2012, 358). In the secular historical context, this term means only the assembly itself and not the people who take part in it (Saucy 1972, 12). Therefore, this secular historical interpretation does not rise to the level of ekklesia as understood by the early Christian Church. Nevertheless, the Septuagint contains several references to the Hebrew translation of ekklesia - qahal -- meaning "assembly, congregation, or convocation" (Baker 1995, 67) and the New Testament refers to this same secular type of ekklesia in Acts19:32, 39 and 41 (Nelson 1999).

A. The Local Church

Though there is reference to the secular historical meaning of ekklesia in the New Testament, the overwhelming New Testament Christian meaning of ekklesia refers to the local gathering of people who believe in Christ themselves rather than to a mere assembly. Here, ekklesia means "church," as in the churches of: Jerusalem, referred to in Acts 8:1 and 11:22 (Nelson 1999); Corinth, referred to in 1 Cor. 1:2 (Nelson 1999); Galatia, referred to in Gal. 1:2 (Nelson 1999); and Thessalonica, referred to in 1 Thess. 1:1 (Nelson 1999). Having little or nothing to do with a physical building, these churches frequently assembled in people's homes, for example in Rom. 16:5 and Philem. 2 (Nelson 1999).

B. The Universal Church

Yet another meaning for ekklesia within the Christian context is "universal church": "all those who, in this age, have been born of the Spirit of God and have by the same Spirit been baptized into the body of Christ" (Theissen 1979, 307). Here, for example in Acts 8:1:1-3 -- 9:31, the church refers to the community of believers, whether or not they are assembled in a specific place (Saucy 1972, 17). In this context, the universal church is the church that Christ: promised to build, referred to in Matt. 16:18 (Nelson 1999); died for, referred to in Eph. 5:25 (Nelson 1999); stands over as the head, referred to in Eph. 1:22-23 and Col. 1:18 (Nelson 1999); will be glorified by to all generations, referred to in Eph. 3:10 (Nelson 1999); has as his body, referred to in 1 Cor. 12:13 (Nelson 1999); embraces believers who have died and are now in heaven, referred to in Heb. 12:23 (Nelson 1999). This community of people, including all who have been reconciled to God and received new life through Christ's death, is expressed through local gatherings of these believers (Erickson 1998, 1034). This universal church is manifested in a local gathering and that local gathering is the universal church in that specific place (Saucy 1972, 18).

II. The Nature of the Church in Light of Its Different Metaphors

The Bible uses a variety of metaphors to symbolize and illustrate the church.

A. The Body of Christ

The "Body of Christ" is a metaphor of the church as the body and Christ as its head, focusing on the church's: unity, as in 1 Cor. 12:12-13 (Nelson 1999); diversity, as in 1 Cor. 12:14-31 (Nelson 1999); and interdependence, as in 1 Cor. 12:21-26 (Nelson 1999). Specific New Testament references to Christ as the head of the church, which is his body, are found in Col. 1:18 and 2:19; Eph. 1:22-23 and 4:4, 12, 16 and 5:30; 1 Cor. 12:12-31; Ro. 12:5 (Nelson 1999). Furthermore, the metaphor is used in the New Testament to indicate: the head's (Christ's) preeminence over his body (the church), as in Col. 1:15-19 and Eph. 5:24 (Nelson 1999); the head's (Christ's) unity with his body (the church), as in Col. 2:19 (Nelson 1999); and the sustenance that the body (the church) receives from the head (Christ), as in Col. 2:19 and Eph. 4:15-16 (Nelson 1999).

B. The Temple of God

Another metaphor widely used in the New Testament to represent the church is the "temple of God." The New Testament often refers to the church as a building, as in Eph. 2:19-20 and 1 Peter 2:4-7 (Nelson 1999), with the character of a hieron or temple, as in Eph. 2:21, 1 Cor. 3:16 and 2 Cor. 6:16 (Nelson 1999). Within the context of this metaphor, the New Testament refers to: the foundation, as in Eph. 2:19-20 (Nelson 1999); the foundation's identification, as in Eph. 2:20, 3:5 and 4:11 (Nelson 1999); Christ as the building's cornerstone, as in Eph. 2:20 and 1 Peter 2:6 (Nelson 1999); believers as the building's stones, as in 1 Peter 2:5 (Nelson 1999); and the building being progressively built, as in Eph. 2:21 and 4:12, 16 (Nelson 1999).

C. The Bride

The New Testament also uses the metaphor of "the Bride" to illustrate the church's relationship with Christ, who is her groom. The church is the bride, as in Rev. 21:9, 2 Cor. 11:2, and Eph. 5:23-32 (Nelson 1999). She is betrothed to Christ, as in Acts 20:28 and 2 Cor. 11:2 (Nelson 1999). Christ is the bridegroom, as in John 14:3, 1 Thess. 4:16-17, and Eph. 5:27 (Nelson 1999), who loves is bride, as in Eph. 5:2, 25-27 and Eph. 3:18-19 (Nelson 1999). The bride is waiting for the time when she will be presented to the bridegroom, as in John 14:3, 1 Thess. 4:16-17, and Eph. 5:27 (Nelson 1999), when they will have their marriage feast, as in Rev. 19: 7-9 (Nelson 1999).

D. The Flock

The metaphor of "the flock" is also used to illustrate the relationship between the church, which is the flock of sheep, as in 1 Cor. 14:40 (Nelson 1999), and their shepherd, who is Christ, as in Jn. 10:16 (Nelson 1999). This metaphor is used to show the subjection of the church (the flock) to Christ (its shepherd), and the shepherd's ownership and care for his sheep (Saucy 1972, 50). Furthermore, care of the flock has been delegated to Christ's ministers, as in 1 Peter 5:2 (Nelson 1999), as his "undershepherds" until his return (Saucy 1972, 51).

E. The Vine and the Branches

"The Vine and the Branches" is another metaphor, primarily used in John's Gospel. Here, Christ is the vine and those who believe in him are the branches, as in John 15:1 (Nelson 1999). This metaphor is used to symbolize various aspects of the relationship between Christ and his church, such as: the organic union between them, as in John 15:1-4 (Nelson 1999); the dependence of the branches (the church) on the vine (Christ) in order to bear fruit, as in John 15:4-5 (Nelson 1999); the fact that the vine bears his fruit through the branches, as in John 15:5 (Nelson 1999); that the branches must adhere to the vine in order to bear fruit, as in John 15:4-7 (Nelson 1999); that the purpose of the branch is to bear fruit, as in John 15:2; and that the branches bear fruit to glorify God, as in John 15:8 (Nelson 1999).

F. The Priesthood

The metaphor of the church as priest illustrates the special relationship between God and his church, and the privileges enjoyed by the church as a result. The church is a holy priesthood, as in 1 Peter 2:5 and 9 (Nelson 1999). Believers are priests who were chosen by God, as in Heb. 5:1, 4 and 1 Peter 2:9, and are sanctified by God, as in 1 Peter 1:2 and 2:5, Hebrews 10:22, and Titus 3:5 (Nelson 1999). As priests, believers have full access to God, as in Heb. 10:19-22 (Nelson 1999), and are privileged to give spiritual service that is acceptable to God, as in 1 Peter 2:5, 9, and Rom. 12:1 (Nelson 1999).

III. The Beginning of the Church

Christ founded the church, setting the groundwork for the church during his life and bringing it into existence until the day of Pentecost. First the church is a mystery with secret thoughts and dispensations by god that are at the divine level and revealed only to those for whom they are intended (Danker 2000, 532). This mystery is that Gentiles are fellow heirs, members of the body and partakers of Christ's promise through the Gospel, as in Eph. 3:6 (Nelson 1999). This mystery resides in God's mind and is hidden from men, as in Eph. 3:9 (Nelson 1999), and was not revealed in the Old Testament, as in Eph. 3:5, Rom. 16:25-26 and Col. 1:26 (Nelson 1999). Secondly, Christ referred to the building of the church in the future tense in Matthew 16:18 (Nelson 1999) by using the term oikodomeso, which indicates an event anticipated to occur in the future (Radmacher 1978, 211).

The church's foundation is the death, resurrection and ascension of Christ. The church was purchased with Christ's blood, as in Acts 20:28 (Nelson 1999); Christ is ordained by God to be the head of the church after his resurrection and exaltation, as in Eph. 1:20-23, Col. 3:1, and Col 4:7-12 (Nelson 1999). In addition, the church's beginning is associated with the baptism of the Holy Spirit. The Holy Spirit baptizes believers into one body, as in 1 Cor. 12:13 (Nelson 1999), which had not occurred during Jesus' ministry, as in John 7:39 (Nelson 1999), but was designated for a future time, as in John 14:17 (Nelson 1999). That baptism by the Holy Spirit first occurred at Pentecost, as in Acts 1:4-5 and 11:15 (Nelson 1999).

IV. Church Government

There are different interpretations of church government. Some maintain that there should be no institutionalized government because Christ gave no instructions as to government of his church and the Holy Spirit can employ any form she wishes to govern (Saucy 1972, 105). Others maintain that Christ gave no instructions because there was no institutional church in his lifetime and he indicated that there would be further instructions in the future (Saucy 1972, 105). For those who maintain there must be government, there are three basic forms: Episcopal, Presbyterian and Congregational.

The Episcopal form of government is based on episkopos or "overseer," relying on bishops to consecrate other bishops and ordain priests and deacons. These three levels of authority or ministry are used to govern the church (Saucy 1972, 106). The concept of bishop seems to have originated with the functions of Timothy, Timothy and Titus in the earliest days of the church and perhaps gradually developed over time (Saucy 1972, 108).

The Presbyterian form of government is based on presbuteros or elders who represent the church. Here, the church is ruled by ruling elders elected by church members. Local churches are run in sessions presided over by teaching elders or ministers. Above these teaching elders are the Presbytery, a ruling body over the district of local churches, consisting of teaching elders or ordained ministers and having one ruling elder from each local church. Above the Presbytery is the Synod and above the Synod is the General Assembly, which is the highest court. Both the Synod and the General Assembly are comprised of elected laymen or ministers and ruling elders. Teaching Elders and Ruling Elders have equal authority, with Teaching Elders elected by ministers and Ruling Elders ordained by local congregations. Ruling Elders assist in governing the Church but the Word and Sacraments are handled by the Teaching Elders (Saucy 1972, 112). Biblical authority for these elders resides in the Old Testament references to elders aiding in the early church's government, as in Acts 15:4, 22-23, 1 Thess. 5:12 & forward, and Heb. 13:17 (Nelson 1999).

Congregational government is based on the idea that each local church is an independent, democratic body deferring to no higher authority except Christ. There are Congregational elected ministers, elders and deacons but their authority rests in the community and they have no more authority than do regular members. They are simply designated to perform duties that regular members of the congregation could also perform (Saucy 1972, 114). Biblical authority for this type of government is in 1 Cor. 1:7 (Nelson 1999), which speaks of the division of gifts but the fact that they are given to the whole body of the church, 1 Cor. 6:19 and 1 Thess. 4:9 (Nelson 1999), which speak of each member being equally indwelt by the Spirit and equally taught by God (Saucy 1972, 117).

V. The Functions of the Church

The Church has multiple functions in continuing Christ's ministry on earth and fulfill Christ's intentions for it, continuing what he did on earth and doing what he would do if still here. These functions of ministry include but are not limited to: Evangelism, as in Matt.28:19 and Acts 1:8 (Nelson 1999), to be done by all believers indiscriminately; Edification or teaching, as in Eph. 4:11-16, 29 and 1 Cor. 14:4-5, 12, 17 (Nelson 1999), through the Word, as in Matt. 28:20; Ephesians 4:12; 2 Tim. 2:2; 1 Cor. 14:3-4 (Nelson 1999); and through God-given gifts given to all believers, as in 1 Cor. 12:11; 1 Peter 4:10-11 (Nelson 1999); Worship, which is expected of all believers and must be spiritual and grounded in truth, as in Acts 2:41-47, Rom. 12:1, and John 4:23, 24 (Nelson 1999); Social Concern, indicated by Christ's ministry/teaching in Luke 10/25-37 (Nelson 1999), the Epistle of James in James 1:27; 2:1-11, 15-17, and the Epistle of 1 John at 3:17-18 (Nelson 1999).

VI. The Ordinances of the Church

In the New Testament, Christ announced the church and commanded the two ordinances of baptism, at Matt 28:18-20 (Nelson 1999) and the Lord's Supper, at Matt. 26:26-29 (Nelson 1999).

A. Baptism

Christ said "Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit," at Matt. 28:19 (Nelson 1999). Baptism is a means of saving grace, per John 3:5; Mark 16:16; 1 Peter 3:21; Acts 2:37, 38- comp. 3:17-26; 1 Cor. 12:13 (Nelson 1999) and is performed on adults, per Acts 2:41 and 8:36-38, and on children, per Mark 10:13-16; Acts 11:14; 16:15, 31-34; 18:8 (Nelson 1999). Baptism is the Sign of the Covenant and act of faith in which members are brought into the community and receive benefits of that community (Hodge 1873, 582). Baptism is also a Token of Salvation, an outward symbol/indication of the believer's inward change, as in Matt. 28:19; Acts 2:37-41- comp. 8:12; 18:8; 19:1-7 (Nelson 1999) (Pentecost 1964, 263).

B. The Lord's Supper