Distinct Simulation of the New Testament Church
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The distinct church of the New Testament was created by God was before the foundation of the world. Its function was to facilitate shared-life fellowship between God and man. In order to fulfill its function God created the New Testament church in the form of a heavenly, spiritual body.
New Testament Church The heavenly New Testament church did not change when God originated it on earth. It retained its distinct function and form. Heavenly or eternal in function and form, the New Testament church on earth was designed to be accommodative of divine life (zoe). It was a “dwelling of God in the Spirit” and the instrument through which He chooses to share His life (zoe) with the elect. Concordant with its eternal function, the message of the New Testament church proclaimed the possibility of life shared with God (Acts 5:20; cf. Philippians 2:16; 1 John 1:1-2). As a consequence, the Apostle Paul said, “Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life” (Romans 6:4); “the free gift of God is eternal life (zoe) in Christ Jesus our Lord” (Romans 6:23); and “Christ….is our life (zoe)” (Colossians 3:4). The shared life message of the New Testament church is known as the Gospel or “Good News” of Jesus Christ. It is revealed as “the message of…life (zoe)” (Acts 5:20). The Good News of Jesus Christ, the message of life, reveals the means by which mankind can be restore to life shared with God (2 Timothy 1:8-11). Serving to vindicate the nature of God from angelic scheme and accusation, its fulfillment constitutes an unbiased, concurrent manifestation of the attributes of the divine nature, including but not limited to, selfless love, unfailing mercy and absolute justice. During this present age, the New Testament church is the vehicle through which the Gospel of Jesus Christ is presented to the world. Faithfully receiving the message life, fallen mankind is privileged to serve in the vindication of the nature of God and become part of the New Testament church, a heavenly, spiritual body comprised of elect human beings privileged to share life with God. Relative to the role of the New Testament church in the vindication of the divine nature, the heavenly host offers a varied reaction. The holy angels rejoice when a fallen human being repents and receives eternal life (zoe) through the Gospel of Jesus Christ (Luke 15:7). Conversely, Satan and his angels cringe when they see man, a lesser, undeserving creature, gain through the church what they lost; glorious citizenship in the kingdom of God. The New Testament church serves as a public reminder to the devil and his angels of their judgment and condemnation. Therefore, it is for them an ever present source of embarrassment, humiliation and shame. As a consequence, the devil and his angels view the distinct church with fiery hatred. |
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Opposition Not surprisingly, the New Testament church has historically encountered satanic opposition on the fallen earth. The schemes of Satan have targeted both its function and form. Persecution and Doctrinal Deception During early church history, Satan predominantly targeted the shared-life function of the New Testament church. He schemed to diminish and destroy its capacity for facilitating intimate, shared-life fellowship between God and man. As indicated by their frequent mention in the New Testament, Satan’s initial weapons of choice were persecution and doctrinal deception. Ultimately, Satan hoped his scheme would serve to turn the ecclesia from faithful dependence on its heavenly life (zoe) source to self-dependence. As a consequence, it would become powerless and unfruitful. For nearly 300 years, the distinct church of the New Testament endured opposition from Satan in the predominant form of persecution and doctrinal deception. Despite unspeakable suffering and loss, the ecclesia persevered by the gracious, indwelling presence of the indestructible life (zoe) of God (cf., Romans 5:10; Hebrews 7:16). Much to Satan’s chagrin, the faithful perseverance of the church on earth only served to further demonstrate the righteousness of God and the unrighteous failure of his schemes. Simulation Failing to destroy the early church through persecution and doctrinal deception alone, Satan recognized that he must address its form rather than function. He understood that the form of a spiritual body allowed God the freedom to indwell, animate and govern His faithful ecclesia on earth. Therefore, Satan schemed to encourage the ecclesia to adopt a form that would be incompatible with the indwelling life (zoe) of God. Separated from God, the form of the New Testament church would transition from organic to inorganic. As a consequence, it would no longer be capable of facilitating intimate fellowship between God and man. Instead, the church would become little more than a religious simulation of the organic original. Lifeless (zoe), it would possess a type of godliness, but without power (cf. 2 Timothy 3:5). Supported by the powerful Roman Empire, the scheme of Satan influenced the origination of the simulated church on earth during the fourth century. The resultant, inorganic simulation was very different from the living (zoe) ecclesia of the New Testament. It was divergent in origin, animation, function, form, manifestation, government, works, practice and growth. Origin The living (zoe) church of the New Testament was originated by God on earth during the first century. In contrast, the simulated Roman church was originated by man for God during the fourth century. Animation The distinct church of the New Testament was designed for animation by the indwelling life (zoe) of God. In fact, it was God indwelling His people that made the church of the New Testament distinct. In contrast, the simulated Roman church was animated by the fallen life (psuche) of man on earth. Function The function of the distinct church of the New Testament was to facilitate intimate, shared-life fellowship between God and man. In contrast, the function of the simulated church was conducive for man to perform religious activity for God. Form Designed by God to suit His predetermined function, the form of the New Testament church was a heavenly, spiritual body. In contrast, the form of the simulated church was a physical congregation. Manifestation The early New Testament church was predominantly manifested on earth in small group community. It provided an example of form following function. In contrast, the simulated Roman church was predominantly manifested in large group meetings. Unlike the early New Testament church, it largely provided an example of function following form. Governance The early New Testament church was governed by God. He fulfilled His role of governance by rule of indwelling life (zoe). It was characterized by lavish, unmerited favor. In contrast, the simulated Roman church was governed by organizational principle and precept through human directive. The standard for governance was embodied in the rule of law. It was characterized by reward for obedience and punishment for transgression. Doctrine The doctrine of the early New Testament church originated from God. It arrived on earth from the heavenly Father through the incarnate Son. New Testament church doctrine was taught to the apostles by the Incarnate Son. Eventually the original doctrine of the early church was communicated to faithful men who taught it to the brothers and sisters of the ecclesia. In contrast, the doctrine of the simulated Roman church originated from man. It was an amalgam of pagan belief, civic tradition and Christian doctrine. Practice The practice of the early New Testament church was graciously animated on earth by divine life (zoe) for the benefit of mankind (cf. Acts 2:41-47; Romans 12:1-13; 1 Corinthians 11-14; Ephesians 5:18-21; Colossians 3:16-17; 1 Thessalonians 5:12-22; 1 Peter 5:7-11). Its fulfillment was designed to occur by collective submission to the immediate headship of Christ by the fullness of His indwelling Spirit. Originated from God, the heavenly practice of the ecclesia was carefully crafted in accordance with the teaching and tradition of the apostles and fervent prayer. In contrast, the religious practice of the simulated Roman church was animated by human life (psuche) for “benefit” of God. It required submission to human church leadership. Rather than animated by the indwelling life (zoe) of God, the religious activity of the simulated church was ordered according to a predetermined liturgy. It provided congregants with an organized approach to God. Simulated church liturgies were not fully developed until the fourth century. The two most popular are attributed to St. James and Cyril of Jerusalem. Works The works of the early New Testament church were living (zoe). The fruit of divine life (zoe), they were prepared by God in eternity and facilitated on earth by His indwelling life (zoe) (cf. Romans 8:11; Ephesians 2:10). The New Testament church cooperated with God by faith alone. In contrast, the religious works of the simulated Roman church were dead. Prepared and facilitated by man in time, the dead, religious works of the simulated church were the fruit of earthly life (psuche). Performed by man for God, they were law-based rather than life (zoe) based. Growth The growth of the early New Testament church was heavenly, eternal, spiritual and community oriented. It was the work of God cultivating His life (zoe) in mankind. In contrast, the growth of the simulated Roman church was earthly, temporal, physical and individual in nature. It was accomplished by human effort through organizational directive and development. The following table provides a brief summary of the fundamental difference between the New Testament church and the simulated church: |
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Testimony of Church History
The Satanic scheme to produce a simulation of the church was initiated early in the fourth century. It was largely accomplished through the adoption of Christianity as the state religion of the Roman Empire. As a consequence of the scheme, the form of the New Testament church was rendered ineffective for accommodating the function of shared-life fellowship between God and man. The devilish scheme was accomplished by the intermarriage of the organic New Testament church with an inorganic simulation. Supported by the powerful Roman Empire, the intermarriage was facilitated by a series of questionable events and governmental edicts. “Do you not know that a little leaven leavens the whole lump of dough?” (1 Corinthians 5:6). Edict of Tolerance by Galerius During the early part of his reign, the Roman Emperor Galerius (AD 293 to 311) was the source of severe persecution for the New Testament church. However, ravaged by disease toward the end of his reign, he experienced a change of mind. He came to believe that his suffering was the result of vengeance from the Christian God. In fear of God, he issued an edict of tolerance toward Christianity in AD 311. It allowed Christians not only the right to exist, but to assemble in the Roman Empire. The edict of Galerius did not establish Christianity as favorable, but merely tolerable. Nevertheless, it was an early step that would lead to an eventual union between church and state. Constantine I Galerius’ co-emperor and eventual successor, Constantine I (AD 306-337), made more significant progress in the blending of church and state. While he is remembered by some as the “first Christian Emperor", there are others who believe Constantine’s conversion to Christianity was questionable. At least one account of the Emperor’s conversion reveals that it was motivated by both a private visit and a public vision. The early church historian Eusebius reports that when Constantine and his army were marching toward the battle of the Milvian Bridge in AD 312 they saw a vision in the sky. The vision consisted of a cross of light and the words "by this sign you will be victor". According to Eusebius, Christ appeared to Constantine that night and instructed him to place the heavenly sign on the battle standards of his army. Constantine attributed his subsequent victory in battle to the power of “the God of the Christians.”1 As a result of his vision, visit and victory, he developed a favorable stance toward Christianity. The fruit of Constantine’s experience, however, does not seem to validate an actual conversion originating from God. History testifies that his post “conversion” life was not evidenced by the eternal fruit of living (zoe) works, but extravagant religious devotion. In fact, Constantine’s dedication led him to begin the process of commingling church and state, altering both in life changing fashion. Edict of Milan In AD 313 Constantine and his co-emperor from the east, Licinius, issued the Edict of Milan, granting religious freedom to all citizens of the Roman Empire, including Christians. Philip Schaff (1819-1893) in his book, “History of the Christian Church”, notes that the Edict of Milan served to extend the scope of Galerius’ edict of AD 311. According to Schaff, Galerius’ edict brought Christianity to a position of “hostile neutrality” in the Roman Empire. However, the Edict of Milan elevated Christianity to a status of “friendly neutrality and protection”.2 Once Christianity was elevated to friendly and protected status; the simulated church began to evolve rapidly. Representing the Roman state, Constantine called for a number of synods or councils of the church (AD 313-314). Roman coins were marked with Christian symbols (AD 315). Within four years, religious leaders were exempt from taxation (AD 319). Two years later, Sunday was declared an official day of rest or holiday (AD 321). Change in the Roman Empire was rapid and its influence on the church was significant. Church Buildings Between AD 323-327, Constantine commissioned the construction of church buildings to serve as public meeting places for Christians. The buildings were designed according to the concept of the Roman civic meeting hall or basilica. In ancient Roman culture the basilica was most often used for law courts, but was also known to house civic business meetings and administrative offices3. Commonly included in the features of the Roman basilica were a raised platform, otherwise known as the tribunal of the judge, and the ambo.4 The ambo was the precursor of the modern pulpit. The design features of the basilica were reasonable for the management of legal or civic business. They served to set apart the civic leader in a position of authority and gave him the opportunity to moderate the discussion of law or business in an orderly fashion. However, while the design of the Roman basilica was practical for managing the legal and business affairs of a city, it did not provide a supportive environment for the shared life function of the New Testament church. The church-state buildings commissioned by Constantine presented an environment that was public, impersonal, cold, and sterile. Nevertheless, they could adequately accommodate large group meetings. The design of the church-state building contributed to the segregation of the simulated church into two classes of adherents; clergy and laity. Clergy (priesthood) was assigned the responsibility of teaching about God, ruling the church for Him and promoting religious activity among its members. Laity was not needed to contribute to simulated church meetings. Instead, the common man soon became responsible for little more than attendance. Therefore, his role in the church-state building gradually evolved to passive listening, learning about God and attempting to follow the religious practice prescribed by clergy. Facilitated by the advent of the church-state building, the simulated church was characterized by the division of the church body into two separate groups. They consisted of priestly leadership and large passive audiences referred to as “laymen”. In Name Only The church-state building influenced the manner in which the church was identified. In order to distinguish one church-state building from another, they were given names such as “The Church of St. John”. The public quickly learned to identify the church with its building and title rather than the indwelling God and His ministry of eternal life (zoe). According to Desmond Holden the pagan Teutonic (German) tribes living on the borders of the Roman Empire described the Roman church-state buildings as “The Houses belonging to the Person the Christians call their Lord".5 The development of the simulated church caused a significant change in public perception of the church on earth. It was soon identified as little more than a building with a name that accommodated the practice of organized religion. Inorganic Largely a product of the Roman state, the simulated church was inorganic by nature. Its public, sterile buildings sanctioned by the state; divided physical congregations; cold, impersonal meetings characterized by religious performance; human headship providing oversight by compulsion; and passive laity all provided evidence of a lifeless (zoe) church that was capable of operating for God apart from divine influence. Council of Nicea In AD 325, the original Council of Nicea convened under the direction of Emperor Constantine. Estimated to have been attended by 250-318 church leaders from around the Roman Empire, it was considered the first ecumenical meeting of the church. The Council convened for the primary purpose of settling a doctrinal disagreement known as the Arian controversy. Arianism, promoted by the theologian Arius (AD 250-336), presented a challenge to the Christian doctrine of the Trinity. According to Clemens Petersen, “It was the first time the Christian Church and the Roman State met each other face to face; and the impression was very deep on both sides. When the emperor stood there, among the three hundred and eighteen bishops, tall, clad in purple and jewels, with his peculiarly haughty and sombre mien, he felt disgusted at those coarse and cringing creatures who one moment scrambled sportively around him to snatch up a bit of his munificence, and the next flew madly into each other’s faces for some incomprehensible mystery. Nevertheless, he learnt something from those people. He saw that with Christianity was born a new sentiment in the human heart hitherto unknown to mankind, and that on this sentiment the throne could be rested more safely than on the success of a court-intrigue, or the victory of a hired army”.6 The Council of Nicea resulted in an agreement between church leaders about Christian doctrine. It was known as the original Nicene Creed. There are two glaring truths often overlooked by church historians regarding the Council of Nicea. First, it was called together under the authority of a state ruler who then used the power of the state to implement the Council’s decisions. Second, the Council of Nicea constituted a significant step in further galvanizing the partnership or marriage between church and state. |
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Legacy of Constantine
Within the realm of the simulated Roman church, Constantine is often considered a hero of the faith. However, many within the broader realm of Christendom hold a different viewpoint. They believe that Constantine’s conversion to Christ was uncertain. If the conversion of Constantine was not divine in origin, his interest in the church was innately selfish, merely the result of a collusion of satanic inspiration, eternity in his heart and his fallen nature. It is a distinct possibility that both the Bible and church history appear to corroborate. The historic record appears to testify that Constantine was not a hero of the faith. Instead, the fruit of his works seem to provide evidence that he was nothing more than a powerful religious man who was instrumental in initiating a simulation of the church with inorganic form and function and, thereby, altering the public perception of Christ and His body on earth. Transition and Turmoil Constantine died twelve years after the Council of Nicea (AD 337). During the 43 years following his death, seventeen different emperors ruled the Roman Empire. Included in the number were three of Constantine’s sons, Constantine II, Constantius II and Constans. It was a time of transition and turmoil both within the empire and the church. Theodosius I In AD 379 Theodosius I became emperor of both the Eastern and Western Roman Empire. The following year he experienced a serious illness and, as a result, “converted” to Christianity. Shortly after his conversion, Theodosius I proclaimed Christianity to be the official state religion of the Roman Empire. According to his edict in AD 380 Theodosius I stated, “It is our desire that all the various nations which are subject to our clemency and moderation should continue to the profession of that religion which was delivered to the Romans by the divine Apostle Peter, as it has been preserved by faithful tradition and which is now professed by the Pontiff Damasus and by Peter, Bishop of Alexandria, a man of apostolic holiness. According to the apostolic teaching and the doctrine of the Gospel, let us believe in the one deity of the Father, Son and Holy Spirit, in equal majesty and in a holy Trinity. We authorize the followers of this law to assume the title Catholic Christians; but as for the others, since in our judgment they are foolish madmen, we decree that they shall be branded with the ignominious name of heretics, and shall not presume to give their conventicles the name of churches. They will suffer in the first place the chastisement of divine condemnation, and second, the punishment that our authority, in accordance with the will of heaven, shall decide to inflict” [Theodosian Code XVI.1.2; and Sozomen, VII, iv]. By edict of Theodosius I the simulated church became thoroughly subjected to Roman state law and regulation. He had utterly failed to recognize the organic function and form of the original church and replaced it with the controlling, inorganic, organizational strategy of fallen man. Consequently, Theodosius I served to consummate the marriage of church and state. Within less than 70 years, Christianity in the Roman Empire had experienced a radical change from the status of not tolerated and persecuted to merely tolerated. Soon it shifted to favorable and eventually became the official state religion. It wasn’t long until even the New Testament church would fall prey to the seductive appeal of the Roman church. Seductive Appeal In a worldly sense, the state religion of the Roman Empire was seductively appealing. It not only offered peace where it had not before existed, but its doctrine appeared plausible and its appearance was glorious. First and foremost, the simulated Roman church provided the opportunity for the practice of faith without conflict. For almost 300 years, the Roman Empire had been anything but favorable toward the New Testament church. Quite the opposite, it had been an object of terror, fear, destruction and death. Therefore, favorable status in the empire and a resultant offer of peace must have appeared to be nothing less than the result of divine blessing. The religious doctrine of the simulated church was also persuasive. It appeared credible and beneficent. Moreover, it was presumed to be supported by the Holy Scriptures. In truth, however, the doctrine of the simulated church was a deceptive commingling of truth and lies, containing just enough truth to make the lies palatable (cf. Matthew 4:1-11; Luke 4:1-13). In addition, the teaching of the Roman church was supported by the authority of the powerful Roman Empire and the influential presence of grandiose buildings; lavish costumes; and religious liturgy. Plausible in authenticity and glorious in appearance, the seductive appeal of the simulated Roman church was difficult to ignore. The unfortunate outcome was a mixed-marriage between the New Testament church and the Roman church. It was the equivalent of commingling the living (zoe) with the dead. Intermarriage It was not surprising that the simulated church was appealing to the fallen citizens of the world. However, the simulated Roman church was capable of deceiving even the elect. Beguiled by its seductive appeal, some within the living (zoe) ecclesia of God were eventually willing to relinquish the substance of Christ for the mere shadow of religiosity (cf. Colossians 2:17). “Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness? Or what harmony has Christ with Belial, or what has a believer in common with an unbeliever? Or what agreement has the temple of God with idols? For we are the temple of the living God; just as God said, ‘I will dwell in them and walk among them; and I will be their God, and they shall be My People.’ ‘Therefore, come out from their midst and be separate,’ says the Lord. ‘And do not touch what is unclean;’ ‘And I will welcome you.’ ‘And I will be a father to you, and you shall be sons and daughters to Me,’ says the Lord Almighty” (2 Corinthians 6:14-18). |
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Testimony of Scripture
Church history is not alone in its testimony about the fourth century marriage between the New Testament church and the Roman state. Relative to interpretational approach, the New Testament also appears to reveal the tragic union. An historical-prophetic interpretation of the Book of Revelation indicates that the seven churches discussed in Revelation 2-3 are not just individual, local churches from the first century. Each one also represents a distinct period of church history. Relative to a historical-prophetic interpretation, the following table provides a reasonable timeline for the entire history of the church: |
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The names of the seven churches and their meanings further appear to support a historical-prophetic interpretation:
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The Church at Pergamum
“And to the angel of the church in Pergamum write: The One who has the sharp two-edged sword says this: ‘I know where you dwell, where Satan’s throne is; and you hold fast My name, and did not deny My faith even in the days of Antipas, My witness, My faithful one, who was killed among you, where Satan dwells. ‘But I have a few things against you, because you have there some who hold the teaching of Balaam, who kept teaching Balak to put a stumbling block before the sons of Israel, to eat things sacrificed to idols and to commit acts of immorality. ‘So you also have some who in the same way hold the teaching of the Nicolaitans. ‘Therefore repent; or else I am coming to you quickly, and I will make war against them with the sword of My mouth. ‘He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, to him I will give some of the hidden manna, and I will give him a white stone, and a new name written on the stone which no one knows but he who receives it’” (Revelation 2:12-17). Given a historical-prophetic interpretation, the writings of the Apostle John reveal a fourth century marriage between the New Testament church and the simulated church of the Roman state. His letter to the ecclesia at the ancient city of Pergamum provides more specific evidence. First, the name “Pergamum” actually means “mixed married”. Ancient Pergamum was a city renowned for its worship of idols. Therefore, in a more general sense, the name “Pergamum” might have been a reference to idol worship. However, it is of note that Pergamum was specifically known for the idolatry of emperor worship. The first temple for emperor worship was constructed in Pergamum. It was dedicated to both the goddess Roma and the emperor Augustus in 29 B.C. The ancient city of Pergamum appears to have been the home of the cult of Roman emperor worship in Asia Minor. It provided the impetus for the marriage between church and state that occurred during the fourth century. Second, John makes reference to Pergamum as a place “where Satan’s throne is”. “Satan’s throne” was likely a reference to the temple of Asklepios, the Greek god of medicine and healing. People traveled for many miles to seek healing from Asklepios. He was symbolized by the serpent, allegedly because the serpent had the power to renew itself by the shedding of its skin. Relative to his presumed ability to facilitate healing, Asklepios was referred to as “savior”. The rampant idolatry of Pergamum made it ripe for the cult of emperor worship. Therefore, it is very possible that “Satan’s throne” was a reference to the cult of Roman emperor worship. Third, the church at Pergamum was condemned by Jesus for allowing some to hold to the teaching of Balaam. The teaching of Balaam promoted the corruption of ancient Israel through intermarriage with the idolatrous tribes of Moab and Midian (Numbers 22-24). The teaching of Balaam resulted in a mixed marriage between Israel and pagan nations. Fourth, the church at Pergamum was condemned for permitting the teaching of the Nicolaitans. Some believe that the Nicolaitans were a heretical Christian sect who followed the leadership of a man named Nicolas. The name “Nicolas” means “master of the people” or “devourer of the people”. Given the name of the sect and its leader, it is probable that Nicolas was elevated in status above his followers and reasonable to believe that he attempted to usurp glory due God alone. Therefore, similar to the cult of Roman emperor worship, Nicolas presented a representative type or figure for man being worshipped in place of God. Fifth, the marriage between church and state in the fourth century was a marriage of convenience. After 300 years of persecution, the protection and provision of the Roman Empire must have been very attractive. In fact, it could likely have appeared as an answer to prayer. Nevertheless, marriage with the simulated Roman church constituted submission to the Roman Empire for protection and provision and, therefore, a failure to trust God. It was an idolatrous relationship. For that reason, the church at Pergamum was exhorted by Jesus to repent of their idolatry. In contrast to the protection and provision of the Roman government, Jesus promised to provide overcomers with two incredible blessings. First, “hidden manna” and, second, “a white stone” with “a new name written on the stone which no one knows but he who receives it” (Revelation 2:17). The promise of “hidden manna” was vastly superior to physical protection and provision. It was Jesus. He is the fulfillment of the promise (John 6:31-51). The message to the church at Pergamum was clear: repent from dependence on the Roman government for worldly need and trust in Christ. Jesus made clear that the church during the fourth century did not need to depend on worldly sustenance provided from an illicit marriage of convenience. He was more than capable of fulfilling every need of His bride! Conditioned on their repentance, Christ also promised the church at Pergamum a “white stone” with “a new name written on the stone which no one knows but he who receives it”. There is speculation about the meaning of the white stone and the name written on it. According to Albert Barnes, “….some have supposed that the reference is to a custom of the Roman emperors, who, in the games and spectacles which they gave to the people in imitation of the Greeks, are said to have thrown among the populace dice or tokens inscribed with the words, "Frumentum, vestes," etc.; that is, "Corn, clothing," etc.; and whosoever obtained one of these received from the emperor whatever was marked upon it.”7 Regardless of the exact meaning of the white stone, it is clear that the receiving of it connoted favor. The one who received the white stone in some way gained the approval of one in authority. The “white stone” had a new name written on it. The English word for “written” used in verse 17 is translated from the perfect, passive, participle form of the Greek word “grafoo”. A.T. Robertson explains that the meaning of “grafoo” in verse 17 is a not a reference to the “man's own name, but that of Christ”.8 In other words, the repentant believer was promised the acceptance and favor of God as provided in Jesus Christ. It was evidenced by the very name of the One possessing all authority in heaven and on earth! Physical gifts offered by the Roman Empire could not possibly compare. Understood from a historical-prophetic perspective, the New Testament reveals the marriage between church and Roman state that was initiated during the fourth century. In a general sense, it is addressed by the Apostle John through his broad revelation of church history (Revelation 2-3). More specifically, he reveals the historical marriage between church and state in his letter to the ecclesia in the ancient city of Pergamum (AD313-600). |
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Evolution of the Simulated Church
The simulated church, supported by the government of the Roman state, evolved into an unparalleled religious organization. In addition to physical congregations and civic style buildings with identifying names, the church became recognized by the distinguishing robes or costumes of its clergy, lecture style sermons (made popular by John Chrysostom, c. AD 380), and organized choirs (AD 400). Within another hundred years an order of worship or liturgy became deeply rooted (AD 500). Only 50 years later Pope Gregory the Great wrote a book on the pastoral duties of the priest, thus popularizing the concept of the modern pastor. The seven duties of the priest included visiting the sick, teaching doctrine, performing marriage ceremonies, infant baptism, conducting mass, burying the dead and blessing local events. The actual practice of a paid priesthood didn’t become widespread until about AD900. Nevertheless, clergy had begun receiving numerous benefits and perks from the Roman government as early as the fourth century. Eventually, the traditions of the early Roman church were weaved into contemporary thinking and even imposed upon translations of the New Testament. From its inception until the 16th century, God allowed the simulated Roman church to continue its evolution on the broad path of organized, lifeless (zoe) religion. Its religious practices were commonly adopted without regard to scriptural truth. Among other unscriptural practices, the Roman church sold indulgences (the purchase of forgiveness for sin); certificates insuring the passage of dead relatives to heaven; and leadership positions in the church. Church buildings also grew larger and more extravagant. Monolithic structures known as cathedrals were erected. Lives and fortunes were invested. Therefore, disagreement and dissension was taken very seriously. In time, people numbering in the millions were tortured and put to death for their perceived divergence of opinion. For more than 1000 years after its inception, the simulated Roman church, characterized by unscriptural doctrine, unscrupulous practice and unparalleled power, continued to evolve as a worldly, religious organization. Sovereignty of God God is sovereign (Deuteronomy 4:39; 1 Chronicles 29:11-12; Psalm 33:10; 50:1; 66:7; 93:1, 2; 103:19; 115:3; 135:6; Isaiah 40:15, 17; 44:6-8; 45:5-8, 18; Daniel 4:34-35; 1 Timothy 6:15; Romans 9:1-25; Revelation 11:17). Independent of any authority outside of Himself, He exercises supreme power and rule. Sovereign by nature, God has absolute control over every aspect of His creation. There is no creature or event in heaven or on earth that is outside of the jurisdiction of the sovereignty of God. Thus, no created being or event within creation has the potential to thwart the fulfillment of the eternal plan of God (Psalm 33:11; Isaiah 25:1; 43:13; 46:10; Ephesians 1:11). Relative to the sovereignty of God, all that takes place within the realm of creation occurs only by His direct command or permission. The unfolding of human history has been arranged by God to reveal the perfections of His nature through mankind, not only to the devil and his angels, but the entire angelic host. Like every other finite being, Satan is incapable of fully understanding the perfections of the divine nature. Therefore, he could not grasp that the eternal plan of the sovereign God included a predetermined response to his every scheme. Moreover, Satan could not foresee that the predetermined responses of God would be in perfect accord with every attribute of His nature. Thus, unrealized by Satan, every response of God would be characterized by a concurrent, unbiased expression of selfless love, unfailing mercy and absolute justice. |
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Divergent Church
According to eternal plan, God initiated the Church Age during the first century with the formation of the distinct church of the New Testament on earth. Throughout its history, He has revealed the perfections of His nature by the gracious redemption of the undeserving elect, predominantly from among the Gentile nations of the world (Ephesians 3:8-12). Not unforeseen by God, the path for the New Testament church has not only included its formation on earth, but its subsequent deformation. Concordant with the eternal plan of God, its path has also included progressive stages of reformation. Therefore, the path for the New Testament church on earth has been characterized by formation, deformation and reformation. Three hundred years after its divine formation, Satan inspired and encouraged the progressive development of the simulated church. It resulted in a partial deformation of the New Testament church by a mixed marriage with the simulated Roman church. Providing for an amazing, irrefutable demonstration of His love, mercy and justice, God allowed the mixed marriage to evolve for more than a millennium. In spite of great hardship and persecution by the simulated church, a remnant of the ecclesia survived in accordance with the incomparable power of indwelling life (zoe). Through their survival, the perfections of the divine nature were demonstrated in decisive fashion. In fullness of time, God initiated the progressive reformation of the divergent church. By design, it was initiated during the early 16th century. Church Formation The ecclesia of God was originated on earth as a spiritual household, an assembly of people spiritually joined with God and one another by the gracious privilege of shared, eternal life (zoe) (cf. Ephesians 2:19, 1 Peter 2:5). It was formed to be a spiritual habitation of God, a “dwelling of God in the Spirit” (Ephesians 2:22). Allowing for the habitation of divine life (zoe), the distinct church of the New Testament was initiated on earth with organic function and form. Its organic function was to facilitate intimate, shared-life fellowship between God and man and, as a consequence, cultivate the revelation and sharing of His life (zoe) on earth. The accommodating organic form of the New Testament church was a spiritual body, united and quickened by the indwelling life (zoe) of God. Organic in function and form, the early ecclesia was predominantly manifested on earth in intimate, small group community. In the form of spiritual body, the New Testament church on earth was designed by God to be animated and governed by His indwelling life (zoe). Animated by divine life (zoe), the ecclesia lives and moves in accord with the will of the indwelling God. His gracious governance by the rule of His indwelling life (zoe) is manifested by the fullness of His Spirit. The animation and governance of indwelling life (zoe) is fulfilled by human cooperation of faith alone. As a consequence, the historical New Testament church was able to vindicate the nature of God from angelic accusation and scheme by demonstrating the selfless love, unfailing mercy and absolute justice of God in heaven and on earth. The formation of the New Testament church on earth was founded on the truth of God expressed through Jesus Christ to the apostles and prophets (Ephesians 2:19-21). From the apostles and prophets it was transferred to “faithful men” and from them to the written Word of God, the Holy Bible (2 Timothy 2:2; 3:16-17; 2 Peter 3:14-16). Therefore, the original doctrine of the distinct church of the New Testament was pure (Titus 2:7) “sound” (1 Timothy 4:6; 2 Timothy 4:3; Titus 1:9; 2:1) and able to conform to godliness (1 Timothy 6:3). Church Deformation Nearly 300 years after its formation on earth, the New Testament church was subjected to deformation. It occurred in part by means of mixed marriage with the simulated church. The satanically inspired simulation constituted a deformation of the church that was a radical departure from its original intent. Originated with inorganic function and form, the simulated church was incapable of accommodating divine life (zoe). Without God, it was subject to animation and government by fallen earthly life (psuche). Concordant with its fallen nature, its inorganic form and function were not facilitative of the ministry of eternal life (zoe), but religious activity for God alone. Rather than animation and governance by the indwelling life (zoe) of God, the simulated church was designed to be animated and governed through organizational principle and precept. Therefore, it evolved in accordance with the complexity of a worldly organization. Among other things, the complex simulated church became characterized by distinctive doctrines, property, buildings, pews, pulpits, etc.; all with the well-intentioned purpose of influencing the world for God. Instead of divine truth, the complex, organizational doctrine of the simulated church originated from demonically inspired religious tradition (cf. Matthew 15:9; Mark 7:7; 1 Timothy 4:1). It was worldly in nature, i.e., sourced in the “wind” (Ephesians 4:14), “strange” (1 Timothy 1:3); “different” (1 Timothy 6:3) and derived from myths that served to merely tickle the ears (cf. 2 Timothy 4:3). Divine Providence From its origination on earth during the first century, the distinct church of the New Testament has persevered in accordance with divine promise and providence. Jesus said, “I will build My church; and the gates of Hades will not overpower it” (Matthew 16:18). Although persecuted, deceived and simulated, the New Testament church has never ceased to exist on earth. God has faithfully preserved a remnant of His body on earth throughout the Church Age. “The union of church and state was in all times looked upon by many of the Lord’s disciples as contrary to His teaching; but whenever the church had the power of the state at its command, it used it for the forcible suppression of any who dissented from its system or in any way refused compliance with its demands, and great numbers through indifference or interest or fear yielded at least an outward obedience. There were, however, always some who could not be induced to do this, but who still endeavored to follow Christ, keeping the teachings of His Word and the doctrine of the apostles. These were continually objects of persecution.”9 The Paulicians (c. AD 653); the Waldenses (AD 1160-1318); the Lollards (c. AD 1380); the Hussites (c. AD 1415); the United Brethren (c. AD 1463) and a number of others chose to disregard the divergent path and instead pursued the living (zoe) God in spite of great hardship and suffering. Regardless of every scheme and weapon formed against it, the distinct church of the New Testament has persevered on earth by the will of God through the incomparable power of His indwelling life (zoe). By divine promise and providence, it will continue to provide the light of life (zoe) in the fallen world “until the fullness of the Gentiles has come in”. |
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Church Reformation
In fullness of time, after nearly 1000 years of persecution, deception and simulated church evolution, God initiated a progressive reformation of His bride on earth. According to eternal plan, it was designed to occur by a series of divine interventions. In progressive manner, each intervention would serve to demonstrate the selfless love, unfailing mercy and absolute justice of God to the angelic host. Reformation of Access The first major intervention of God in reforming the church involved the progressive reformation of access to divine truth. During the Dark Ages the books of the Bible had generally been inaccessible to the common man for two fundamental reasons. First, owning books in general was an expensive proposition. It was considered a luxury. Second and more specifically, the Roman Church limited access.10 Between the years AD 1000-1500 there was many individuals and groups used by God to initiate the reformation of the church. One of the more influential early reformers was John Wycliffe. He believed that the Word of God should be accessible to every Christian in a language that is easily understood. Wycliffe finished a complete translation of the Bible into English in AD 1380. Another early, influential reformer was William Tyndale. He also translated the Bible into English. In addition, Tyndale played a significant role in the distribution of the Word of God. Early in the 16th century, over 100 years after Wycliffe’s translation of the Bible, he used the recently invented printing press to distribute the Bible to a much wider audience. The accessibility of divine truth was a critical factor in initiating the divine reformation of the church. Reformation of Doctrine The second major intervention of God in reforming the church involved the progressive reformation of church doctrine. On October 31, 1517 Martin Luther, a Roman Catholic monk and professor at the University of Wittenberg, nailed his written disapproval for Roman church theology and practice to the door of the Wittenberg Castle Church in what is now Wittenberg, Germany. Not uncommon at the time, the church door served as a notice board for university related announcements. Luther’s “Ninety Five Theses” comprised his points of criticism leveled against the Roman Catholic Church and its leader, the Pope. Among many other things, Luther criticized the selling of indulgences and church offices. More importantly, Luther promoted the final authority of the Bible in determining Christian doctrine, the biblical teaching of justification by grace through faith alone and the priesthood of all believers. Luther’s view of the priesthood of all believers included the following principles: 1) There was no need for a professional mediator between individual believers and God; 2) every believer should have access to a Bible that could be understood in modern language; 3) every believer could celebrate the Lord’s Supper without administration by mediator or priest; and 4) the vocation of every believer, not just the priesthood or monasticism, constituted a religious or spiritual calling. Martin Luther knew his stance against the powerful Roman Catholic Church was fraught with peril. Therefore, it wasn’t a decision he had taken lightly. In the end, however, Luther chose to trust God rather than man. His choice initiated what is commonly referred to as the “Protestant Reformation”. Luther was far from alone in his desire for church reformation. Righteous reformers throughout church history included thousands of people “of whom the world was not worthy” (Hebrews 11:38). God is intimately familiar with each one. He alone knows them by name. In addition to Martin Luther, some other notable reformers of the era of the Protestant Reformation included men such as Jan Hus, Jerome of Prague, Ulrich Zwingli, John Calvin and John Knox. In grave danger, these believers dared to challenge the teachings of the simulated Roman church. The Protestant Reformation (AD 1517-1648) did not constitute a full reformation of the church. Initiated by the reformation of access to divine truth, it predominantly involved the reformation of church doctrine. The Protestant Reformation did not include the reformation of church government, function, form or practice. William Estep clarifies, “The Reformation was a revolt against Papal authority but not against the Roman concept of the church as an institution”.11 James Rutz adds, “The Reformation was a great start on fixing what was wrong with the church, but it fell far short in regard to structures and practice”.12 Robert Lund further enlightens, “As a result of not going to the root of biblical structure and practice, the church life that Luther and the others created, contained many of the characteristics of the Roman Catholic system, albeit repackaged and renamed. The priest became the pastor, the sacraments became the pastoral duties, the mass became the service….”.13 The reformation of access to divine truth and the Protestant Reformation were only the beginning of the reformation of the church. The reformation of church government, function, form and practice continued to remain unfulfilled. Reformation of Government The third major intervention of God in reforming the church involved the progressive reformation of church government. For hundreds of years the Roman church had been co-governed by the state and religious leadership. Under oversight of state government, its largely passive “laity” was ruled by a government approved priesthood or “clergy”. In the 18th and 19th centuries God commenced the progressive reformation of church government. Utilizing two “Great Awakenings” and a number of “revivals”, He gradually turned the church away from dependence on state government to greater dependence on His indwelling Spirit and government by the rule of divine life (zoe). The “First Great Awakening” occurred during the 18th century (AD 1730’s–1740’s) and the Second during the early 19th (AD 1820’s–1830’s). Several “revivals” followed in the mid 19th to the early 20th century. Generally speaking, the “Great Awakenings” and “revivals” served to “awaken” the ecclesia to governance by divine life (zoe). It was expressed through the immediate headship of Christ manifested by the fullness of His indwelling Spirit. As a consequence, the church began a progressive return from human governance to divine governance according to the rule of indwelling life (zoe). Reformation of Function and Form Initiated in the mid 20th century, the fourth major intervention of God in the reformation of the church involved the progressive reformation of church function and form. As a consequence, the modern ecclesia has been provided with gracious illumination regarding the original function and form of the church. Therefore, the last half century has been characterized by a gradual return to New Testament church function and form; facilitating fellowship with God through an accommodative spiritual body. Each intervention of God in the progressive reformation of the New Testament church has served His eternal purpose. They have allowed Him to reveal the attributes of His nature in heaven and on earth in a decisive manner. The reformation of church access, doctrine and government came first. They provided the foundation for the reformation of church function and form. In turn, the reformation of church function and form served to clarify the need for the reformation of church practice; the final intervention of God in the progressive reformation of the New Testament church on earth. |
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Reformation of Practice
Initiated in the late 20th century, the fifth major intervention of God in reforming the church has involved the progressive reformation of church practice. The foundational, progressive reformation of church access, doctrine, government, function and form has had a profound influence on the evolution of modern church practice. By divine plan, the modern New Testament church has experienced a major shift in practice. It continues to move from religious, passive audiences moderated by well-intended professional clergy to dynamic, interactive every member ministry collectively yielded to the Spirit of life (zoe); individual religious works to living (zoe) works; and large group meetings in special buildings to intimate small group community gathering from house to house. Among other things, the evolution of the church through stages of formation, deformation and reformation can be summarized as follows: |
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Fulfillment
Regardless of how well obscured by deception and darkness, God has never failed to preserve and protect a remnant of His distinct church on earth. No amount of persecution or deceptive scheming has been able to destroy it. No lifeless (zoe) simulation, characterized by cathedral, religious accoutrement and pompous ceremony, can extinguish the living (zoe) church. It is eternal in nature, the primary beneficiary of the Eternal Covenant. By the blood of the Eternal Covenant, the distinct church of the New Testament, the ecclesia of God, has been joined to Christ through resurrection to a union of eternal, shared-life. Thus, its eternal destiny was established before it ever existed, secured by a perfect sacrifice and the indwelling presence of indestructible life (zoe). Progressively revealing His selfless love, unfailing mercy and absolute justice, the eternal God has brilliantly countered every scheme of Satan by His progressive reformation of the church. To the extent intended, the reformation of church access, doctrine and government have been fulfilled. The reformation of church function, form and practice remain a work in process. Relative to the signs of the times, however, it is quite apparent that it is nearly fulfilled. The final major intervention of God in His reformation of the church is what is commonly referred to as the Rapture. The earthly purpose for the New Testament church will be fulfilled after “the fullness of the Gentiles comes in”. At that point, God will remove His bride from the earth. Constituting the fulfillment of church reformation, the ecclesia of God will be “caught up” and meet the Lord in the air. “For the Lord Himself will descend from heaven with a shout, with the voice of the archangel and with the trumpet of God, and the dead in Christ will rise first. Then we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord” (1 Thessalonians 4:16-17). “With the Lord”, the distinct church of the New Testament will once and for all experience the fulfillment of its divine purpose. It will forever exist in a state of perfection, united to Jesus Christ in unimaginable glory. Face to face with Christ, the New Testament church will be swallowed up by divine life (zoe). As such, it will experience the unrestrained revelation and joy of the Lord. In the immediate presence of Christ there will be no persecution, doctrinal deception or simulation. In addition, there will be no tears; death; mourning; crying; pain; or opposition of any kind. There will only be perfection and glory. In such a wondrous state, the distinct church of the New Testament will forever constitute a perfect demonstration of the selfless love, unfailing mercy and absolute justice of God. Distinct Church “[The existence of the eternal church]….does not depend on forms, ceremonies, cathedrals, churches, chapels, pulpits, fonts, vestments, organs, endowments, motley, kings, governments, magistrates, or any act of favor whatsoever from the hand of man. It has often been driven into the wilderness, or into dens and caves of the earth, by those who ought to have been its friends. Its existence depends on nothing, fundamentally, but the presence of Christ through the Holy Spirit; and this, being ever within it, the Church cannot die…this is the flock of Christ; this is the household of the faith and the family of God; this is the temple of the Holy Spirit…This is the Church of the firstborn whose names are written in heaven; this is the royal priesthood, the chosen generation, the peculiar people, the purchased possession, the habitation of God…This is that Church to which the Lord Jesus promises that ‘the gates of hades shall not prevail against it,’ and to which He says, ‘Lo, I am with you always, even to the end of the age’” (Matthew 16:18, 28:20).14 Endnotes 1Eusebius, Life of Constantine (Oxford University Press, © 1999) 2Schaff, Philip, History of the Christian Church, Vol. 2 (Charles Scribner, New York, © 1858) pg. 299 3The Architecture Project, University of Arizona, 10/06/1997 (http://architecture.arizona.edu/COURSES/arc103/trad103/tutorials/ fundamentals/glossary/Roman.html) 4Smith, William, D.C.L., LL.D., A Dictionary of Greek and Roman Antiquities (John Murray, London, © 1875) 5Holden, Desmond, What’s In A Name…Are you called KIRK? (http://.genuki.org.uk/big/eng/DBY/NamesPersonal/Kirk.html) October 15, 2001 6Petersen, Clemens, Constantine the Great and His Sons, Philip Schaff, ed., A Religious Encyclopedia or Dictionary of Biblical, Historical, and Practical Theology, 3rd ed., Vol. 1 (Toronto, New York & London: Funk and Wagnalls Company, © 1894) pp. 546-547 7Barnes, Albert, Barnes Notes (Blackie and Son, London, © 1884-85) 8Robertson, A.T. Word Pictures in the New Testament (Broadman Press, © 1932) pg. 33 9Broadbent, E.H. The Pilgrim Church (Gospel Folio Press, Grand Rapids, MI, © 1999) pgs. 63-64 10Scheifler, Michael. Bible Possession Once Banned by the Catholic Church! (http://www.aloha.net/~mikesch/banned.htm) 11Estep, William R., The Reformation…The Anabaptist Storm (Grand Rapids, MI: Wm. B. Eerdmans, © 1975) pg. 182 12Rutz, James, Better Than Church (Auburn, Maine; Christian Books Publishing House, © 1990) pg. iii 13Lund, Robert A., The Way Church Ought To Be (Outside the Box Press, Albany, Oregon, © 2001) pg. 16 14Ryle, John Charles, The True Church (Sermon delivered in Liverpool, England, 1858) (http://.utlm.org/onlineresources/truechurch_jcryle.htm) © 2018 James Hiatt |
