The Phenomena of Ecclesia

By Melvert W. Byers

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     It is commendable that there are still sensitive men who can blush when they read of God's "tender mercies" and "infinite love" poured out upon the imbecilic action of a humanity driven amuck by sin. Though God regretted that He had ever made man, His anger was cooled by love and in His wonderful grace provision was made for a "loving determination" to salvage from this human scrapheap something precious-a possession, a kingdom of priests, a holy nation, a people fur himself (Exo. 19:5; Deut. 14:2; Psalm 135:4; 1 Peter 2:9). It all began with two people in the garden of Eden and it ends with a vision of a city in whose midst God dwells.

     It was on the eve of their deliverance that the words "the assembly of the congregation" first appear and which were to be the antecedent for the New Testament term "church," or as it is constantly rendered in the Septuagint, the ecclesia (Exodus 12:6). This was the night of their birth or emergence as God's people and it was accomplished when they came together under the passover blood. Later, Paul could also say, "the church which he hath purchased with his own blood" (Exo. 6:6, 7; 12:6; Psalm 74:2; Acts 20:28).

     God's immature son Israel, a corporate body (Hosea 9:10), came forth into the wilderness. Here the poverty of human clay was constantly exposed, tempered and shaped under the brilliance of God's perfect schoolmaster "the fiery law"; yet, on the other hand, the Father tenderly pressed Israel to himself with love. Slowly the awkward lines of adolescence matured into lines of fulness and strength. For when the fulness of time had come God's ecclesia. was

     For the first time a dark and wretched world contained an authentic holiness. There was now one valid holy place where corrupted humanity could be redeemed. By his solitary, vicarious and redemptive work the exodus which he accomplished at Jerusalem (Luke 9:31) made possible the fulfillment for the whole of God's people. In him, by the extreme restriction to the solitary one, paradoxically reaches the all-embracing completion of the redemption of many. In the burning anguish of a cross "love's determination" forges a final shape for ecclesia. All heaven convulsed upon this all-inclusive "last Adam" that from the yielded pliable body of God's Son he might bring forth the "second man"--the firstborn of His treasure--His holy nation.

     The New Testament ecclesia. established in the Son of God may be too naive for this age. Nevertheless, it still stands as the one point in history where God perfected for Himself a people. The "foolishness of the cross" is still for many "the wisdom of the cross." This, however,

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is only the prelude which anticipates the eternal city of God. Therefore, in the last days we find the concept of God's people

     ...Of course it is easy to "write off" this little history of the church's first beginnings as simply an account of an enthusiastic but ill regulated and unorganized adolescence to be followed by a well disciplined maturity in which embarrassing irregularities no longer appear hut that is surely too easy an explanation. We in the modern church have unquestionably lost something. Whether it is due to the atrophy of the quality which the New Testament calls faith or whether it is due to a stifling churchliness or whether it is due to our sinful complacency over the scandal of a divided church, or whatever the cause may be, very little of the modem church compares with the spiritual drive, the genuine fellowship and the gay unconquerable courage of the young church. --J. B. Phillips in Introduction to "The Young Church in Action."

     In all earnestness we ask, is it possible for the phenomena of ecclesia to occur in our day? Is not the New Testament concept alarmingly innocent, yea, altogether childish for this advanced age? Is it possible that "two or three" could still gather together in His name and experience ecclesia? Modern technology and space age philosophy have thrown man into orbit socially, intellectually and religiously. As man integrates more and more with educated machinery his soul is spread thin--faith is not necessary--free will is useless, for all has been programmed and there is no longer any need for God!

     The type and shadow of these things is present today. Christianity, which is only "Christian to a degree" is conforming to the mold of the world under the sure hand of science and technology. Culture-Christianity is just a convenient social stopgap by which to fulfill man's more advanced aesthetic needs. A little Christian sentiment has been added to a secular way of life, producing "well-bred conformities." Faith is methodically and painlessly broken down. Fiber by fiber the church is carnalized by secularization, ecclesiasticism and sacramentarianism. Some pulpits have already announced God's death, and as Nietzsche's proverbial madman predicted, the church has become the coffin of Christianity, it is a monument to a defunct God.

     Before we give ourselves completely over to the religious professionals and culture-Christianity and completely disregard the word of God, it might be refreshing to some--even a bit nostalgic--to take a last lingering look into the original genius of ecclesia as conceived in the purpose of God. Two main themes seem to run through the pages of the New Testament and especially the book of Acts. They are (1) the structure of ecclesia--a divine simplicity, and (2) the function of ecclesia -a divine life. May we notice the first.

     1. The Minister vs. A Professional Ministry.

     An unscriptural organization demands an unscriptural office to run it. The common priesthood of the believers in the early church has been replaced by a professional ministry in the organized church. When the Holy Spirit is not present, men with natural abilities take over and a subtle sacerdotalism is created and the priestly privileges of the believer are swallowed up. Specially trained men are required to function at this new ministerial level. The "laity" is popularly considered to lack training and not capable of engaging in such a "spiritual" function.

     Any class distinction in the early church, however, was unknown. The entire community of believers functioned as a ministry. To be a Christian was to enter the ministry. Equal responsibility was placed upon all. Each had his own gift and function in the community of believers (1 Cor. 12:7; 12:18; 14:26-33; Eph. 4:11).

     Why then does man revert to his own fleshly talent rather than relying upon the Holy Spirit? A. R. Hay offers two reasons:

     ...(1) To give liberty to the Spirit to work, the believer must be walking in full obedience. The life of Christ is manifest only as the flesh is brought into death. The cost of this is not agreeable to the natural heart, and the temptation is to avoid it and seek an easier and more agreeable way. (2) To rely upon the gifts of the Spirit requires faith-faith in God, in the unseen, in a power that is intangible and apears [sic] impractical to the natural mind. It is much easier to profess faith in the power of the Spirit theoretically, but to proceed with the doing of the work on the natural plane and using man's natural abilities.

     In addition to one's own personal ministry some were charged with additional oversight. These elders were local men. Each with his own occupation and source of income. They did not perform work on behalf of the brethren but functioned in the capacity of oversight and shepherding in addition to their own ministry.

     By what authority have we violated God's simple plan? Denominationalism thrives on a professional ministry. The carnal believer who wishes to limit his spiritual activity to worship and leave the work to the minister finds a professional ministry convenient. Does this, however, justify setting aside a revealed pattern? In God's ecclesia, the complexities of a modern ministry become simple for the Holy Spirit is in charge.

     2. The Meeting Place vs. The Building.

     The wartime destruction of many places of worship may have had some practical good if by it we can learn afresh that we can "go to church" whenever and wherever we meet with other believers in the name of Christ. In this Paul has left us a very poignant concept of the early church's meeting place when he wrote his greeting to Philemon and "the assembly that meets in your house" (Philemon 2; Rom. 16:5; 1 Cor. 16:19; Col. 4:5). Bishop Lightfoot says, "There is no clear example of a separate building set apart for Christian worship within the limits of the Roman empire before the third century. The Christian congregations were dependent upon the hospitality of prominent church members who furnished their homes for the purpose. Bennet makes the following statement:

     The awakened hostility about them, however, soon compelled the withdrawal of the Christians from the temple and as in the case of the Ephesians withdrew to the "school of Tyrannus" (Acts 19:9) "where the meetings continued for a space of two years," and in the case of the Corinthian church where they "went to the house of a man Titius Justis, a worshiper of God; his house being next to the synagogue" (Acts 18:7). Thus the church moved to the upper rooms and private houses and it is fairly well sus-

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tained by all writers that this was the practice continued for the first two hundred years. It was chiefly a private service.

     Today, however, the emphasis is upon gaudy buildings. Culture-Christianity has been caught up in a "novelty-cult," a carnal structure exhibitionism. It is supposed to be fundamentalism trying to express itself in a new exciting architectural technology. This in turn tends to secularize and compartmentalize doctrine such as the Lord's Supper and baptism. It ritualizes worship and further entrenches the professional ministry. This in turn sets the stage for newer designs and further departure from the New Testament.

     Church members like to draw attention to "our church" and the costly church spire as the "magnificent symbol of devotion" and the laminated arches which bring "quiet dignity to young and growing churches" and offer that "warm natural feeling so essential to one's worship." Other fundamentalists are paving the way for us slower ones with lecterns, candlesticks, electrified floor candlelabras, missal stands, chalices, ciborias, altars, chancel furniture and choir pulpits. In fact, the chancel furniture is constructed to set off the modern design of the sacristy which can be altered to complement the pulpit with seasonal designs.

     Without being too caustic one might mention the baptistry which is "rust proof, maintenance free, color keyed and architecturally approved." The pews are thick and soft so that the worshiper can "experience the ultimate in comfort." The individual communion service has all rubber cushions in straight rows guaranteed not to "click, stick, tilt or spill." To finance all this, of course) there are the professional fund raisers. Perhaps the Lord had a purpose when he preserved that short letter to Philemon "and the assembly that meets in your house." Through the years many of God's people have found that the limitations suggested by a New Testament simplicity are for a reason--and are quite sufficient.

     3. The Meeting vs. a Church Service.

     "They devoted themselves constantly to the instruction and fellowship of the apostles, to the breaking of bread (including the Lord's Supper) and prayers" (Acts 2:42. Amplified). Persecution coupled with a deep desire to break with the pagan and unbelieving world pressed this early group into inter-dependence upon each other and "together they had everything in common. Thus it was that day after day they regularly assembled in the temple with united purpose and in their homes they broke bread (including the Lord's Supper). They partook of their food with gladness and simplicity and generous hearts, constantly praising God and being in favor and goodwill with all the people" (Acts 2:44-47. Amplified). Everything which had the appearance of gloom and sorrow was banished as unfit, for in the words of Tertullian, "On Sunday we indulge in joy."

     Here is a spiritual activity which refuses to be bulletinized or ritualized into a one hour exercise on Sunday morning. At this point the words of A. T. Pierson are helpful:

     We find not a trace of sacred places and scarcely a hint of sacred times and seasons. Whenever and wherever God and His worshiping people met, the ground was thereby hallowed and the time sanctified; and all the believers seen) to have been singularly on a level, preaching the Word, teaching the way of God more perfectly and even administering the sacramental rites. There were no clerical prerogatives, tilled officials, choirs or hired singers, nor secular trustees, nor worldly entertainments, no consecrated buildings and not a sign of salaried service of any sort. God seems to be the center around which the early church crystallized and the whole organization of believers was free from complicated methods and worldly maxims.

     Here is the simple beauty of God's ecclesia. at worship. All were priests unto God, free to minister through the various gifts which he personally distributes to every member (1 Cor. 12:11). Can we not learn from this that the Holy Spirit

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loves a larger liberty than that which we allow by our arrangements. George Bowman, the rare saint and scholar of Bombay, leaves us with these words to ponder:

     If Paul were to visit our formal and staid services would he not look upon the whole decorous and distasteful service as one unmitigated abuse. He would perhaps say, "Is the Holy Ghost dead that you make no provision for His manifestation? Is there no communion of the saints?"

     The second main theme which runs through the pages of the New Testament concerning God's ecclesia is

     1. Life Justifies Existence.

     The New Testament ecclesia existed as God's community by virtue of a living presence in their midst. Without this presence there would be nothing to record. The purpose of ecclesia was to contain and display the very life of God's Son (Eph. 1:23; 3:19). To touch a member of the body of Christ is to touch life for He who said, "I am the resurrection and the life" now dwelt in ecclesia. Without life the principle of death is at work--no matter how beautiful the place of worship or how well the service may be arranged. It is dead and in fact becomes the very instrument by which death is advanced.

     The fact that the so-called "church" is operational through organization and yearly budgets is no proof of divine life nor does it automatically make an assembled body the ecclesia of God. Just because we align ourselves alongside the Word of God and act as it we were a New Testament body still does not create the phenomena of a New Testament ecclesia. Today it matters not whether God is alive or dead--the church would carry on just the same for everything has been planned, programmed and budgeted for the coming year.

     When hungering souls reach out and touch the church today and feel only the cold clammy chill of death it is no wonder that some turn aside and announce to the world--God is dead! The presence of Jesus Christ in the midst of a people creates an authentic ecclesia. It was valid then and it is valid today.

     2. Life Maintains Unanimity.

     From the very beginning ecclesia has possessed the "ultimate one." To be divided is to deny the existence of life within, for oneness is the only possible result of a "life in Christ" relationship. The distractions of the flesh would have us preocuppied with a pious "restoration" whereas the Spirit would have us to "be in Christ"; for in Christ "ye are all one" (Eph. 2:14, 15; John 17:11, 20-23).

     Oneness does not come through agreement upon the word of God as some suppose and advocate. How can those who live in carnal religious discrimination possibly agree on the word? Agreement is the fruit of being in the "ultimate one." Man vainly attempts to homogenize all discriminating bodies into one great religious leviathan and calls this unity. In Jesus all discriminating bodies are dissolved.

     Denominational merging, pleading for a restored unity, or round table conferences on "restructure" openly display our spiritual poverty and broadcasts to the whole world that we are floundering around outside of God's ecclesia. If we are truly in Christ, we rest in a blessed oneness. Let us be eager to maintain the unity of the Spirit in the bond of peace (Eph. 4:3) by constantly remaining in the one Lord.

     3. Life Enables Ministry.

     The light that shines in darkness and the salt which sweetens the sour earth

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is a life-energy which is divine. "God's redeeming society" spreads with a transforming power. Whenever it touches corrupted humanity it is transformed, not through psychology, modern techniques or social reform but by the life of Jesus Christ-- risen, ascended and alive in ecclesia.

     Ecclesia miraculously builds itself up in love through this same life-energy. The ability to love, to pray in power, to exhort in the Spirit, to minister healing one to another springs not from humanly directed activity but from divine life. Divine life needs no program for visiting the sick, helping the poor, reaching the lost. Divine life needs no organization policy by which to function smoothly and Christ-like. There is only a need for divine life for in that life there is organizational direction.

     The ability to go to the ends of the earth is not contingent upon a missionary denomination. It needs only life. For the person in Christ there is an inbuilt "Woe is me if I do not preach!" Maybe it is still not too late to join that young vibrant group who

     ...Pass their days on earth but who are citizens of heaven. They obey the prescribed laws, and at the same time surpass the laws with their lives. They love all men and are persecuted by all. They are unknown and condemned; they are put to death and are restored to life. They are poor but make many rich; they are in lack in all things, and yet abound in all; they are dishonored and yet in their dishonor are glorified. They are evil spoken of yet justified; they are reviled and blessed; they are insulted and pay the insult with honor; they do good and yet are punished as evildoers. When punished they rejoice as though quickened to life; they are assailed by the Jews as foreigners, and are persecuted by the Greeks; yet those who hate them are unable to assign any reason for their hatred. (From the Epistle of Diognetus).

     Editor's Note. Mel Byers has worked with Oriental peoples for many years and is currently laboring with Thai. Long an advocate of a more indigenous church he feels that the Thai have taught him much about the body of Christ, as expressed in this article, which was first printed in Abide. Those who wish to write our brother may address Melvert Byers, Talat Chiengkam, Changwat, Chiengrai, Thailand. We trust that many of you will tell him that you read his message.