The Last Reformation Part 2

There was power in redemption. It brought into the lives of believers forces that could not but unite them in social compact. It threw them together in living sympathy and united their hearts firmly in the strong bonds of brotherly love. Their outward organic union as a church was the natural and inevitable result of this inward life and love.

[Sidenote: Local church defined]

By the impartation of spiritual life to believers and by the agency of the Holy Spirit operating in the apostles as special agents appointed to do his work, Christ built his church on earth. There was a building of the church, then, which pertained specifically to its _local_ and _visible_ development among men. The expression "_I_ will build"

indicates the transcendent element, the divine element, in church organization. This being true, it follows that the local church was not merely an aggregate of individuals accidently gathered together, but was the local, concrete embodiment of the spiritual body of Christ; the unified company of regenerated persons who, as a body, were dedicated to Christ, acknowledged of Christ, and used by Christ through the Holy Spirit for the accomplishment of his work. Jerusalem furnishes the first example, dating from Pentecost (Acts 2).

[Sidenote: Particular example: Corinth]

That this is, generally speaking, the Scriptural definition of a local church of G.o.d, is further shown by another particular example. Paul addressed two of his epistles "to the church of G.o.d which is at Corinth" (1 Cor. 1: 2; 2 Cor. 1: 1). As individuals they are called "saints" and "brethren," but collectively as a church they are called "the church of G.o.d" and referred to as "G.o.d's building" (1 Cor. 3: 9). And the apostle says to them, "Know ye not that ye are a temple of G.o.d, and that the _Spirit of G.o.d dwelleth in you_?" (verse 16, R.V.).

They had been inducted by the Spirit into the "_one body_," and they were filled with the gifts of the Spirit--wisdom, knowledge, faith, healing, miracles, prophecy, discernment, and tongues (chap. 12). In fact, the apostle said, "Ye come behind in no gift" (chap. 1: 7). And he said particularly, "_Ye are the body of Christ_" (chap. 12: 27).

A true local church, then, was the concrete embodiment of the spiritual body of Christ in a given place. It was the body of Christ because it was made up of the people of G.o.d, manifested the power of G.o.d, was the repository of the truth of G.o.d, was filled with the gifts of the Spirit of G.o.d, and was actually used by the Spirit in performing the works of G.o.d. Such characteristics made it "_the church of G.o.d_."

[Sidenote: Local members.h.i.+p]

Members.h.i.+p in the general body of Christ was conditioned solely on the new birth, or salvation. Since the individual church was the local embodiment of the general church, none but the saved could properly become members thereof, and all who were truly saved (in the same locality) belonged to it by divine right. At this point, however, the human element in the const.i.tution of the local church became manifest.

We have pointed out the divine element in the true church--the element that particularly distinguished it as the church of G.o.d, but the bringing together of many individuals in one a.s.sembly involved also a social element and required the principle of _recognition_. There is, however, no evidence that such recognition was given by a formal, official act of the church in its corporate capacity. And since salvation is of the heart, it was possible for human recognition to temporarily miss its true purpose. Thus, in the church at Jerusalem we find recognized as a const.i.tuent part of the a.s.sembly two false members--Ananias and Sapphira. On the other hand, when the converted Saul "was come to Jerusalem, he essayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple" (Acts 9: 26). The church at Corinth, already referred to, had some false members at the time the Pauline epistles were written. The church at Samaria also tolerated for a time one whose "heart was not right in the sight of G.o.d" (Acts 8).

[Sidenote: A holy church]

Since the local church was designed to exhibit concretely the spiritual body of Christ, none but saved persons could _properly_ hold members.h.i.+p therein; therefore the local church when in its normal condition was free from sin and sinners. The physical body, which Paul uses to ill.u.s.trate the spiritual body, is normal only when every member possesses the life of the body and functions properly. So also was the body of Christ. It was not G.o.d's will that there should be (as recognized members) "sinners in the congregation of the righteous"

(Psa. 1: 5). It was his will to purge Jerusalem "by the spirit of judgment and by the spirit of burning" until "_he that is left_ in Zion, and he that remaineth in Jerusalem, shall be called _holy_, even _every one_ that is written among the living in Jerusalem" (Isa.

4:3,4).

[Sidenote: Discernment and judgement necessary]

The local congregation in Jerusalem did not cease to be the church of G.o.d because two unworthy persons obtained recognition in it. This incident gave occasion for the church to manifest its inherent _life_ by its ability to discern and then cast off the secret offenders just as a healthy physical body casts off effete matter. As a result of the judgment p.r.o.nounced on Ananias and Sapphira, "great fear came upon all the church ... and of the rest _durst no man join himself to them_; but the people magnified them" (Acts 5:11, 13). The fiery judgments of G.o.d put an end to formal church-joining there, as a result of which "believers were the more _added to the Lord_, mult.i.tudes both of men and women" (verse 14). "And the Lord added to them day by day those that were being saved" (Acts 2:47, R.V.).

A clean, pure local church was the divine standard. It is evident that such could never be obtained and maintained except by the power of the Holy Spirit, who discerned evil and prompted its elimination. Peter discerned the condition of the two false members in the church at Jerusalem and removed that blemish. He also exposed the hypocrisy of Simon at Samaria, and Paul pointed out the evil affection in the church at Corinth and directed its removal. Chief responsibility for the maintenance of the normal condition of the church will be considered in our discussion of the particular features of church organization and government.

[Sidenote: Apostasy possible]

We have shown the characteristic, spiritual features of a New Testament congregation in its normal condition; also the possibility of deviation from that standard. A practical question is, How far could such a congregation lapse into an abnormal state and still be a church of G.o.d? Or, Can a church as a body backslide? The church at Ephesus evidently was on the verge of such an apostasy. Therefore in the special message addressed to it in Revelation the Lord said: "I have somewhat against thee, because thou hast left thy first love.

Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and _will remove thy candlestick_ out of his place" (Rev. 2: 4, 5). So also the church at Laodicea. "I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art luke warm, and neither cold nor hot, _I will spew thee out of my mouth_" (Rev. 3: 15, 16).

[Sidenote: The line of distinction]

The physical body may experience the mutilation of some of its members and still survive, but there is a limit beyond which death will ensue.

So also the spiritual body may survive the enc.u.mbrance of a few false members. From the general facts and principles already adduced, however, we may safely a.s.sert that a local church is a church of G.o.d only so long as it is able to function properly _as a body_. As long as the Spirit of G.o.d is in the ascendency, so that the people of G.o.d as a body manifest the power of G.o.d, maintain the truth of G.o.d, are filled with the Spirit of G.o.d, and are actually used by the Spirit in performing the works of G.o.d, so long they are the church of G.o.d.

Whenever another spirit gains the ascendency and the divine, spiritual characteristics are lost to view, then is brought to pa.s.s the saying that is written, "_I will spew thee out of my mouth_." Beyond that time they may continue their formal services, singing hymns, saying prayers, and making speeches; but the real message of G.o.d describing their condition is, as was true of Sardis, "Thou hast a name that thou livest, _and art dead_" (Rev. 3: 1). Such dead congregations are no longer a part of the true church and are unworthy of the recognition of spiritual congregations.

CHAPTER IV

THE ORGANIZATION AND GOVERNMENT OF THE CHURCH

[Sidenote: The fact of organization]

We have already shown that the words of Christ "I will build my church" have a deeper meaning than the simple preaching of the kingdom. They imply the formation of an organized structure against which even the gates of h.e.l.l should not prevail. They can signify nothing less than the visible establishment of the church among men as the concrete embodiment of the divine kingdom or family. The church, then, as made up of local congregations, is an inst.i.tution of divine appointment. This is shown by the words of Christ in Matt. 18: 17, according to which it sometimes becomes necessary in admonis.h.i.+ng and disciplining trespa.s.sers to "_tell it unto the church_"; and the appellation "church of _G.o.d_" is frequently applied to individual congregations (1 Cor. 1: 2, et al.).

Many teachers hold that Christ did not build a church and that the "form of church organization is not definitely prescribed in the New Testament, but is a matter of expediency, every body of believers being permitted to adopt that method of organization which best suits its circ.u.mstances and condition." Such is the Protestant view put forth by those who seek an excuse for the modern system of sect-building. The incorrectness of this theory is easily shown.

First, as we shall see, it underestimates the need of divine direction in church relations.h.i.+p and ignores well-established facts in the New Testament history. Secondly, if it proves anything, it proves too much; for to admit such a principle of "church powers" is to admit that the papacy and every other human system of church control is justified--systems which can be historically shown to be subversive of the church as a spiritual body.

That the church was actually organized into local a.s.semblies in apostolic days is abundantly shown by the New Testament record. They had regular meetings at stated times (Heb. 10:25; Acts 20:7; I Cor.

16:12); officers (Acts 20:28; 1 Pet. 5:2; Eph. 4:11, 12); recognized authority (1 Tim. 5:17; Heb. 13:17); discipline (1 Cor. 5:13; 2 Thess.

3:6, 10-14); a system of contributions (1 Cor. 16:1, 2); ordinances (Acts 20:7; 1 Cor. 10:16; 11: 23-29); a common work, etc. On one occasion Paul instructed t.i.tus to "_set in order_ the things that are wanting, and ordain elders in every city" (t.i.t. 1:5).

[Sidenote: By whom effected]

The words of Jesus "I will build my church" point us to the Christ as its real founder. Since the life and genius of the church is the superhuman element, which element must at all times be given precedence over mere outward forms and human characteristics, and since this life proceeds from Christ as the Redeemer of men, therefore in all fundamental aspects he is the personal founder of the church.

But more than this, working by proxy, Jesus gave even external form to his church, employing for this purpose his chosen apostles, to whom he gave special instruction and authority. Even during his personal ministry Jesus performed some of his work by proxy. It is expressly stated that he baptized many (John 3: 22; 4: 1), and yet explanation is made that "Jesus himself baptized not, _but his disciples_" (John 4: 2).

So also in the organization of the church. The germ of that organization existed during Christ's personal ministry. Doctrine was given, ministers preached, baptism was administered, and people believed, but this embryonic organization could not be completely established as a church before the outpouring of the Holy Spirit.

Therefore provision was made for its progressive development under the tutelage of specially inspired apostles. Doctrine was given gradually, yet invariably through the oral and written teaching of these inspired apostles. Therefore we can not but believe that the same invariable guidance of the Holy Spirit also perfected through them G.o.d's own plan of church organization and work. The gradual development of church organization under the labors of the apostles, therefore, no more proves the theory of a constant historic development than does the fact of a gradual unfolding of the Christian faith and doctrine by the apostles prove a constant and unending revelation of the gospel through all succeeding ages. One writer has well said, "The same promise of the Spirit which renders the New Testament an unerring and sufficient rule of faith renders it also an unerring and sufficient _rule of practise_ for the church in all places and times." We must therefore regard the organization of the church, as we do the unfolding of the gospel message, as complete in all its fundamental and essential aspects before the close of the sacred canon.

[Sidenote: Apostolic agency]

There is no doubt that the apostles occupied a special place in the divine establishment of the church and its message. Regarded as a temple, the church is "built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone" (Eph. 2: 20). The Old Testament Scripture "came not in old time by the will of man: but holy men of G.o.d spake as they were moved by the Holy Ghost"

(2 Pet. 1: 21). But now we read, "G.o.d, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days _spoken unto us_ BY HIS SON" (Heb. 1: 1, 2).

Moses, representative of the law, and Elias, representative of the prophets, appeared in glory on the Mount of Transfiguration; but when Peter suggested that they be accorded equal honors with Jesus, immediately a cloud overshadowed the company and a voice out of the cloud said, "This is my beloved Son, in whom I am well pleased; HEAR YE HIM." "And when they had lifted up their eyes, they saw no man, save _Jesus only_" (Matt. 17:1-8).

[Sidenote: Model for all ages]

The revelation of divine truth, therefore, as the foundation of our faith, reached its highest level in the Son. We need not look for another gospel--_hear him_. He has also said, "I will build my church"; hence we need not look for another church--HEAR HIM! Paul declares that the gospel with its revelation of the "mystery" of the union of the saved in one body, the church, was in his day "_made manifest_," and, "according to the commandment of the everlasting G.o.d, made known to all nations _for the obedience of faith_" (Rom. 16:25, 26). See Eph. 2; 3:1-10. While therefore Christ was the author of the truth in its highest form of revelation, also the founder of his church, both reached their fulness of perfection under the inspired apostles and was by them "made known to all nations _for the obedience of faith_." The unity of all believers for which Christ solemnly prayed was to be accomplished through the direct agency of the apostles, the result of believing on Christ "_through_ THEIR _Word_"

(John 17:20).

In describing how both Jews and Gentiles were reconciled in one body by the cross, Paul says that G.o.d "hath raised us up together, and made us sit together in heavenly places in Christ Jesus: _that in the ages to come_ he might show the exceeding riches of his grace" (Eph. 2: 6, 7). The unified church of the apostolic day is therefore the divine model for all succeeding ages.

[Sidenote: Paul's relation thereto]

Since the first apostles were employed as special agents in establis.h.i.+ng the perfected New Testament church, Paul's connection therewith is of particular importance. Paul was not one of the original twelve, yet he exerted a tremendous influence in that period and was undoubtedly one of the chief agents used in establis.h.i.+ng the church and fixing its external form and character.

Many believe that Paul belonged among the twelve as the real successor of Judas. According to this view, the election of Matthias to the apostles.h.i.+p was without divine sanction, being proposed by the impetuous Peter, who, before the descent of the Holy Ghost, often proposed inadvised things. Strength is given this view by the oft-repeated a.s.sertion of Paul that he was an apostle, "not of men, neither by men, but by Jesus Christ" (Gal. 1: 1). We are not forced to that conclusion concerning Matthias, however. In writing the Acts of the Apostles, Luke the companion of Paul, records the appointment of Matthias without intimating that it was a mistake. In Scripture usage a certain parallelism is maintained between the twelve apostles of the Lamb and the twelve tribes of the children of Israel. When we recall that there were literally thirteen tribes in Israel, Ephriam and Mana.s.seh standing for Joseph, we need not be surprized that there should be literally thirteen foundational apostles in the Christian church, Matthias and Paul standing, as it were, in the place of Judas.

There can be no doubt that Paul really ranked with the Twelve. He was a "chosen vessel," the "apostle of the Gentiles." Although as one "born out of due time," he himself saw Jesus and from him received the entire gospel by direct revelation. Consequently the other apostles possessed no advantage over him. He himself says, "The gospel which was preached of me was not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ"

(Gal. 1:11, 12). He "was not a whit behind the very chiefest apostles" (2 Cor. 11:5). And it was through Paul particularly that the revelation of the "mystery" was made complete--"that both Jews and Gentiles should be fellow heirs and of _the_ SAME _body_," and he was commissioned "_to make all men see_" it.

The general church was, therefore, made up of various local congregations, which were "set in order" by apostolic authority. The essential nature of this organization is determined by the object for which these congregations were formed, the conditions of members.h.i.+p therein, and the kind of laws by which they were governed.

[Sidenote: Nature of its organization]

The primary object for which the local church was formed was the establishment and extension of the kingdom of G.o.d among men. A secondary object was the encouragement and mutual edification of the believers themselves, which was best obtained by united wors.h.i.+p in prayer, exhortation, praise, thanksgiving, and religious instruction.

We have already noted the conditions of members.h.i.+p in the local church. None but those who were already members of the body of Christ could properly be recognized as members in a congregation which was designed by Christ to exhibit in local and temporary form the true idea of the church universal. According to this standard of members.h.i.+p, every individual owed allegiance directly to Christ himself as the great head of the church. Christ was the only lawgiver.

The relation of the individual to the local church, then, did not in any sense supersede his personal relations to Christ, but simply strengthened and further expressed this higher relations.h.i.+p.