What is the Church? When was it formed? Why does it exist? How is it to govern itself? What are its ordinances? What is the mean of baptism and the Lord’s Supper? How is the church to discipline erring members?
Leadership Training and Development
Systematic Theology
The Doctrine Of The Church
1. The Importance Of The Church:
A. It is that which God purchased with the blood of His own Son: (Acts 20:28; Titus 2:11-14; 1 Pet. 1:17-19; Rev. 5:8-10)
B. It is that which Christ loves, nourishes, cherishes, and that for which He died: (Eph. 5:25,29)
C. It is that which He shall one day present to Himself blameless: (Eph. 5:26-27; 2 Cor. 11:2; Jude 24; Rev. 19:7-9)
D. It is that which displays the wisdom of God to the angelic realm (Eph. 3:8-10; 1 Pet. 1:10-12)
2. The Definition Of The Church:
A. The Greek Word “ekklesia” (ekklhsia):
1. The Greek verb “kaleo” means “to call.” The preposition “ek” means “out”. Thus the ekklesia is the “called out ones.” It is the assembly of those whom God Himself has called out of the world to Himself.
2. Outside the New Testament, ekklesia meant an assembly, and was used in a political, non-religious sense. It did not refer to the people, but to the meeting.
3. Within the New Testament, ekklesia appears 107 times; 3 times in the Gospels (Matt. 16:18 and 18:17 twice), 23 times in Acts, and 81 times in the rest of the epistles and Revelation.
a. Sometimes it refers to a non-religious political assembly: (Acts 19:32,39,41)
b. Sometimes it refers to the assembly of Israel at Mount Sinai: (Acts 7:38) In this case, Israel is a type of the NT church.
c. Sometimes it refers to the Universal Church — all of God’s people throughout the world: (Matt. 16:18; Eph. 1:22-23; 3:10,21; 4:4; 5:25; Col. 1:18; Heb.12:23).
d. Most often it refers to the Local Church — particular expression of the Universal Church in a given locality (approx. 90 times): (Rom. 16:5; 1 Cor. 16:1,19; 1 Cor. 16:1,19; 1 Thess. 1:1; Philem. 2; Acts 9:31; 1 Thess. 2:14)
B. The English word “church” comes from the Scottish word kirk which is derived from the Greek word kuriakon, which means “belonging to the Lord.”
3. The Purpose Of The Church: To Glorify God (Rom. 15:6,9; Eph. 1:3-14; 3:21; 2 Thess. 1:12; 1 Pet. 4:11)
A. To Worship God: (Jn.4:23; Rev. 22:8-9)
1) Word (1 Tim. 4:13)
2) Prayer (Acts 2:42; 12:5; 13:3; 1 Tim. 2:1-8)
3) Singing (Col. 3:16)
4) Giving (2 Cor. 8:1-5, 11-12; 9:7; 1 Cor. 16:2)
5) Ordinances (1 Cor. 11:23-31; Acts 2:42; 20:7)
B. To Edity Itself: (Eph. 4:11-13; 2 Tim. 2:2)
C. To Provide Genuine Fellowship (Acts 2:42; Heb. 10:24-25)
D. To Evangelize The World: (Mt. 28:19-20; Mark 16:15; Luke 24:46-48; Jn. 20:21; Acts 1:8)
E. To Keep Itself Pure: (Eph. 5:26-27)
1) There is a purifying performed by the Father (Jn. 15:2; Heb. 12:10)
2) There is a purifying performed by the believer (1 Cor. 11:28-31; 2 Cor. 7:1; 1 Jn. 3:2)
3) There is a purifying performed by the local church (Mt. 18:17; 1 Cor. 5:6‑8)
4. The Expressions Of The Church:
A. Universal and Local (Emphasis is upon unity vs. independence of the church)
1) The Universal Church: all those, who in this age, have been regenerated by the Spirit of God and have by that same Spirit been baptized into the Body of Christ.
2) The Local Church: a group of believers who identify themselves as a local assembly or congregation (Acts 11:26; 13:1; Rom.16:1)
B. Invisible and Visible (Emphasis is upon true vs. professing believers)
1) The Invisible Church: this is used most often to refer to the fact that the church is essentially spiritual and as such we cannot infallibly discern by the physical eye those who do and do not belong to her. The invisible church is comprised of those who are truly regenerate.
2) The Visible Church: the externally apparent local assembly of people who profess faith in Christ, preach the Word, partake of the ordinances, and organize themselves. Some people in the visible church may not in actuality belong to the invisible church (Mat. 7:21-23; Acts 20:29; 1 Jn. 2:19).
5. The Characteristics Of The Church:
A. Founded By Jesus Christ:
1) Jesus didn’t say He would continue to add something already in existence but would do something not yet begun (Mat. 16:18; cf. Eph.2:20; Acts 4:8-12)
2) The church could have no functioning Head until after the resurrection; therefore it could not exist until some time after He rose from the dead (Eph. 1:20-23)
3) The church could not be an operating entity with functioning spiritual gifts until after Christ’s ascension (Eph. 4:7-12)
4) The church, being comprised of Jews and Gentiles together, forming one body in the Lord, was not experienced in the OT (Eph.2:11-3:6)
B. Indwelt By the Holy Spirit:
1) The coming of the Holy Spirit inaugurated the birth of the church (Acts1:5; 2:1-4; 11:15-16; 1 Cor. 12:13; Eph. 1:20-23)
2) The Holy Spirit enabled the church to do Christ’s bidding (Acts 1:1; 1:8; 2:37-41; 13:1-2,4; 16:6-7)
3) The indwelling of the Holy Spirit in every believer was unique to the church (Rom.8:9; 1Cor.6:19 — Judges 16:20; 1 Sam. 16:14)
4) The indwelling Holy Spirit reproduces Christ’s character in genuine Christians (Rom. 8:12-13; Gal. 5:16-23)
6. The Figures Of The Church:
A. The Church As A Body: this figure illustrates the unity, diversity, growth, and dependence of the church (Eph. 4:4,15-16; 1 Cor. 10:17; 12:12-27)
B. The Church As A Bride: this figure reveals the magnitude of Christ’s intimate love for the church and the church’s exalted position (Eph. 5:23‑25; Rev. 19:7-9)
C. The Church As A Temple: this figure emphasizes Christ’s work of constructing His church (Eph. 2:20-22; 1 Pet. 2:5)
D. The Church As A Priesthood: this figure stresses our privelege of offering spiritual sacrifices to the Lord (1 Pet. 2:5,9; Heb. 13:15-16; Rom. 12:1)
E. The Church As A Flock: this figure emphasizes that members of the church as the sheep of Christ belong to Him, and are cared for and protected by Him (Jn. 10:11-16, 27-29; Acts 20:28; 1 Pet. 2:25)
F. The Church As Branches: this figure emphasizes Christ as the source of our life and the union and communion we have with Him (Jn. 15:1-6)
G. The Church As A Family: this figure explains the nature of the relationships between believers (Eph. 2:19; 1 Tim. 3:15; Philem. 15-16; Mt. 23:8)
7. The Government Of The Church:
A. Three Common Forms:
1) Episcopal: this name comes from the Greek word “episkopos” meaning “overseer” (translated “bishop” in the KJV) and identifies churches governed by the authoritiy of bishops. Examples of churches which follow this model are Methodist, Lutheran, Episcopalian, and Roman Catholic.
a. Authority rests with the bishops who oversee not one church, but a group of churches.
b. Bishops have the authority to ordain ministers or priests. Some (Roman Catholics, Eastern Orthodox) suggest this authority is derived through apostolic succession from the original apostles.
c. This form of government arose in the second century.
2) Presbyterian: this name comes from the Greek word “presbuteros”, meaning “elder”, and emphasizes representative rule by the elders who are elected by the people. In some cases where there is also a denominational structure, individual churches give up aspects of their autonomy to a higher organizational structure. Examples of churches which follow this model are the Presbyterian and Reformed churches.
a. Each local church has a “session”, which consists of the elected ruling elders, with the teaching elder presiding over it.
b. Above the session is the “presbytery,” which includes all ordained ministers or teaching elders as well as one ruling elder from each local congregation in a district.
c. Above the presbytery is the “synod,” and over the synod is the “general assembly” the highest court. These all possess authority over the local church.
3) Congregational: in this form of government, authority rests not with a representative individual or “session”, but with the entire local congregation. Two things are stressed in a congregationally governed church — autonomy and democracy. Examples of churches which follow this model are Baptists, Evangelical Free, Congregational, Mennonite, and some Lutherans.
a. No authority outside of the local church has any power over the local church.
b. All members have voting rights to make the decisions that guide and govern the church.
B. The New Testament Model:
1) A Local Church Is Self-Governing (autonomous)
a. The authority to judge its own membership (1 Cor. 5:9-13)
b. The authority to settle its own internal difficulties (1 Cor. 6:1-5)
c. The authority of a local church is final as far as its own affairs are concerned (Mt. 18:17)
d. There is no NT example of any authoritiy over the local churches except the apostles.
2) A Local Church Is Overseen By Elders
a. There are to be a plurality of Elders in each local church (Acts 14:23; Acts 20:17,28; Phil. 1:1; 1 Thess. 5:12; 1 Tim. 5:17; Titus 1:5; James 5:14; 1 Pet. 5:1-2.
b. The terms Elder, Bishop (Overseer), and Pastor all refer to the same individuals. In the Bible these terms and functions are used interchangeably. The term “Elder” emphasizes the spiritual maturity of the man; the term “Overseer” speaks of what he does; the term “Pastor” speaks of how he ministers. (1 Tim. 3:1-7; Titus 1:5,7; 1 Pet. 5:1-2; Acts 20:17,28)
c. The Elders are to teach, shepherd, protect, and oversee the church (1 Tim. 5:17; Acts 20:28-31; 1 Pet. 5:2; Titus 1:9; 3:10-11; 1 Tim. 3:1,5; Heb. 13:17)
3) A Local Church Is Served By Deacons
a. The difference between a Deacon and an Elder is not one of character, but of giftedness and calling. The moral qualifications for Deacon and Elder are the same. An Elder, though, must be skilled in teaching and called to care for and oversee the flock, while a Deacon does not need to be. (1 Tim. 3:8-13)
b. We are never told what the job description of a Deacon is in the New Testament. Therefore, he may have a very fluid ministry, working in whatever areas the Elders need him to.
c. The word for Deacon is the common word for “servant.” A Deacon, then, must be a model of Servanthood within the local church, whose quality of life is such that it is a good example for others to follow.
d. Although the seven men of Acts 6 are never referred to as Deacons, it can be helpful to see them as a prototype of Deacons — what Deacons would one day become.
e. The “women” of 1 Tim. 3:11 probably refer to “Deaconnesses” because:
1. He uses the word “likewise.” In this chapter Paul is dealing with the qualifications for persons holding an office within the church. He begins with Overseers (3:1-7); then says “likewise” and speaks of Deacons (3:8-10,12-13), then says “likewise” and speaks of women. It would be out of character with the flow of the chapter for this “likewise” not to refer to an office in the church.
2. Paul says “Women.” If he meant to speak of Deacons’ wives, he would have said “Their women”; but he doesn’t.
3. If Paul had meant to give qualifications for Deacons’ wives, why does he not give qualifications for elders’ wives?
8. The Discipline Of The Church:
A. The Objectives In Discipline:
1. To remove the defilement and leavening influence that sin brings (1 Cor. 5:1‑8)
2. To protect other believers from sinning and challenge them to godliness (Gal. 6:1; 1 Tim. 5:20)
3. To produce soundness in faith (Titus 1:13)
4. To reclaim and restore the erring brother (Mt. 18:15; 2 Cor. 2:5-11)
B. The Attitudes In Discipline:
1. Self-Examination (Gal. 6:1; Mt. 7:3-5)
2. Gentleness (Gal. 6:1)
3. Brotherly Love (2 Thess. 3:6-15)
4. Uncompromising Stand Against Sin (Titus 1:13; 1 Cor. 5:3, 6-7, 11)
5. Forgiving Spirit Upon Repentance (2 Cor. 2:5-11)
6. No Partiality (1 Tim. 5:19-21)
7. Hot Hasty, But With Deliberate Steps (Mt. 18:15-20)
8. Maintaining The Goal Of Correction And Restoration (Mt. 18:15; Gal. 6:1)
C. The People To Be Disciplined:
1. An Accused Elder (1 Tim. 5:19-20)
2. A Sinning Brother (Mt. 18:15-20)
a. A private rebuke (Mt. 18:15)
b. Involvement of other people (Mt. 18:16)
c. Exposure to whole church (Mt. 18:17)
d. Removal from the church (Mt. 18:17; 1 Cor. 5:11)
3. A Man Caught In A Trespass (Gal. 6:1)
4. An Unruly Brother (2 Thess. 3:6)
5. False Teachers (Titus 1:10-16)
6. Factious People (Titus 3:10-11; Rom. 16:17)
7. The Immoral Brother (1 Cor. 5:1-13)
9. The Ordinances Of The Church: (outward rites prescribed by Christ to be performed by His church)
A. Water Baptism:
1. Various Views Of Baptism:
A. Means Of Saving Grace (baptismal regeneration): the means by which God imparts saving grace, resulting in the remission of sins. By either awakening or strengthening faith, baptism effects the washing of regeneration. Roman Catholics belive that faith is not necessary; the rite itself, properly performed, is sufficient. The Lutherans believe that faith is a prerequisite; infants should be baptized and may possess unconscious faith or faith of the parents.
B. Sign and Seal of the Covenant: this view is held by the Reformed and Presbyterian churches. They believe that baptism and the Lord’s Supper are signs and seals of an inward and invisible thing by means whereof God works in us by the power of the Holy Spirit. Like circumcision in the Old Testament, baptism makes us sure of God’s promises. The act of baptism is both the means of initiation into the covenant and a sign of salvation.
C. Symbol of Salvation: this is the view held by Baptists. They believe that baptism is only an outward sign of an inward change. It serves as a public testimony of faith in Christ. It does not produce any spiritual change in the one baptized. Baptism conveys no direct spiritual benefit or blessing. Moreover, it is to be conducted only with believers. This is the only view that holds that only regenerated believers should be baptized. The first two views state that, along with adult converts, children (infants) should or may be baptized.
2. The Proper Subjects Of Baptism:
A. Disciples: Mt.28:18-20
B. Those Who Believe The Gospel: Mk. 16:15-16; Acts 8:12; 8:37-38; 16:14-15; 18:8
C. Those Who Have Repented: Acts 2:38;
D. Those Who Have Received The Holy Spirit: Acts 10:47-48
3. The Mode Of Baptism:
A. Sprinkling: some Christians believe in baptizing by sprinkling. In the early centuries sprinkling was reserved for the sick or those too weak to receive public baptism by immersion or pouring. It was not accepted in general usage until the 13th century. They refer to the Old Testament passages of Num. 8:5-7 and 19:8-13 where a person is cleansed by having water sprinkled on them in their defense, as well as Hebrews 9:10 which refers to these ritual cleansings as “baptisms.” In the 3rd century, Cyprian declared it was not the amount of water nor the method of baptism that cleansed from sin; rather, where the faith of the recipient was genuine, sprinkling was as effective as another mode.
B. Pouring: other Christians believe in baptism by pouring. Often the one baptizing pours water three times over the head of the one being baptized – once for each member of the Trinity. It is argued that pouring best illustrates the work of the Holy Spirit bestowed on the person (Acts 2:17-18). The Didache, a manual written by the early church in the 2nd century states, “But concerning baptism, thus shall ye baptize. Having first recited all these things, baptize in the name of the Father and of the Son and of the Holy Spirit in living (running) water. But if thou has not living water, then baptize in other water; and if thou art not able in cold, then in warm. But if thou hast neither, then pour water on the head thrice in the name of the Father and of the Son and of the Holy Spirit.” The inference is that it allowed for pouring, although most baptizing was done by immersion. Moreover, it is argued that it would be more likely that pouring rather than immersion was employed in the household baptisms of Cornelius (Acts 10:48) and the Phillippian jailer (Acts 16:33).
C. Immersion: the word baptizw, (baptizo), means “to dip, immerse”. It is used in ancient literature in the sense of “to sink a ship”, “to dip a cloth into a dye”, “to drown.” Jesus was baptized by John in the Jordan, and He came up “out of the water” (Mk. 1:9-10; cf. Acts 8:38). On the other hand, the Greek has words for sprinkle and pour that are not used for baptism. It is generally acknowledged that the early church immersed the people coming for baptism. Immersion best illustrates the truth of death and resurrection with Christ in Romans 6:3-4.
B. The Lord’s Supper:
1. Transubstantiation: the Roman Catholic view meaning “a change of substance.” This view maintains that a miracle takes place at the eucharist (the Mass) in which the elements of the bread and wine are actually changed into the literal body and blood of Christ, although the sensory characteristics (which the Catholics call “accidents”) of the elements – touch, tasste, smell – may remain the same. The Creed of Pope Pius IV stated: “I profess that in the Mass is offered to God a true, proper and propitiatory sacrifice for the living and the dead;… there is truly, really, and substantially, the body and blood, together with the soul and divinity, of our Lord Jesus Christ; and that there is a conversion of the whole substance of the bread into the body, and of the whole substance of the wine into the blood.”
The problems with this view are numerous:
1) it views the work of Christ as unfinished, the sacrifice of Christ continuing in the Mass. Yet Christ declared His work completed, as did the writer of Hebrews (Jn. 19:30; Heb. 10:10-14).
2) Christ’s human body would have to be omnipresent if this teaching were true; however, Christ’s human body is localized in heaven (Acts 7:56).
3) In instituting the Supper, Christ used a common figure of speech – “This is My body… my blood” in referring to the bread and cup. He was physically present yet distinct from the elements when He referred to them as His body and blood. Similarly in Jn. 6:32-58 Jesus used a powerful metaphor to vividly picture a saving faith-relationship to Himself.
4) It was forbidden for Jews to drink blood (Lev.17:10-16), yet this is what Jesus would be asking them to do if transubstantiation was what He intended.
2. Consubstantiation: the Lutheran view meaning Jesus’ body and blood are actually present in the elements but the bread and wine remain such; they do not change into literal body and blood as taught in Roman Catholic dogma. Martin Luther illustrated the point by stating that as heat penetrated an iron bar when placed in the fire, the bar nonetheless remained iron. Lutherans also reject the notion of the perpetual sacrifice of Christ in th eucharist. Luther insisted however, “that by partaking of the sacrament one experiences a real benefit – forgiveness of sin and confirmation of faith. This benefit is due, however, not to the elements in the sacrament, but to one’s reception of the Word by faith.”
The problem with the Lutheran view of the eucharist is the failure to recognize Jesus’ statement, “This is My body” as a figure of speech.
3. Reformed View: Adherents to this view reject the notion of the literal presence of Christ in any sense and in this are similar to adherents of the memorial view. They do, however, emphasize the “present spiritual work of Christ.” Calvin taught that Christ is “present and enjoyed in His entire person, both body and blood. The body and blood of Christ, though absent and locally present only in heaven, communicate a life-giving influence to the believer.” Because of the mystical presence of Christ in the elements, grace is communicated to the participant in the elements. It’s a grace that is similar to that received through the Word and in fact, it adds to the effectiveness of the Word.
A problem with this view is that there is no explicit statement or inference from Scripture suggesting that grace is imparted to the participant.
4. Memorial View: also referred to as the Zwinglian view because the Swiss reformer Ulrich Zwingli (1484-1531) is considered a clear exponent of this view in contrast to other current views of his time. Zwingli taught that there is no real presence of Christ, but only a spiritual fellowship with Christ by those who partake in faith. This view maintains that the bread and the cup are figurative only — only a memorial of the death of Christ. The memorial view emphasizes that the participants demonstrate faith in the death of Christ through this symbolic activity.
This view has much to commend it in the Scriptures. The Bible teaches that the Lord’s Supper is a memorial to His death (1 Cor. 11:24,25): the recurring statement, “in remembrance of Me,” makes this clear, the bread symbolizing His perfect body offered in sin-bearing sacrifice and the wine His blood shed for forgiveness of sins. It is a proclamation of the death of Christ while waiting for His coming (1 Cor. 11:26). It is a communion of believers with each other (1 Cor. 10:17).
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