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Temporal Simulation |
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God created the distinct church of the New Testament 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.
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 accommodate divine life (zoe). It was a “dwelling of God in the Spirit” and the instrument through which He has chosen to share His life (zoe) with the elect of the Church Age. Concordant with its eternal function, the message of the New Testament church proclaimed the possibility of life shared with God (cf. Philippians 2:16; 1 John 1:1-2). Thus, the message of the ecclesia of God is a “message of…life (zoe)” (Acts 5:20; cf. 2 Timothy 1:8-11). The shared life message of the New Testament church is the Gospel or “Good News” of Jesus Christ. Serving to vindicate the nature of God from angelic scheme and accusation, its willing reception by fallen mankind demonstrates an unbiased, concurrent manifestation of the attributes of the divine nature, including but not limited to selfless love, unfailing mercy, and absolute justice. 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 result, 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. Consequently, 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. However, 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 demonstrate further 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 incompatible with God's indwelling life (zoe). Separated from God, the form of the New Testament church would transition from organic to inorganic. Thus, 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 during the fourth century, the scheme of Satan influenced the origination of the simulated church on earth. The resultant, inorganic simulation was quite 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 God originated the living (zoe) church of the New Testament 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 contrast, the simulated Roman church was animated by the fallen life (psuche) of man. 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 to perform religious activities 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 essentially provided an example of function following form. Governance God governed the early New Testament church. He fulfilled His role of governance by rule of indwelling life (zoe), characterized by lavish, unmerited favor. In contrast, the simulated Roman church was governed by organizational principle and precept through human directives. The standard for governance was the rule of law (law of sin and of death). 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 then 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 early New Testament church was graciously animated on earth by the indwelling life (zoe) of God (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). He carefully crafted its heavenly practice on earth through the immediate headship of Jesus Christ and the fullness of His indwelling Spirit. By cooperative faith alone, it was facilitated by collective adherence to the teaching and tradition of the apostles. In contrast, the religious practice of the simulated Roman church was animated by man for God. It was facilitated by the submission of church members to the teaching and tradition of church leadership. Rather than animation by the indwelling life (zoe) of God, the religious activity of the simulated church was ordered according to a predetermined liturgy. Simulated church liturgies were fully developed by 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 alive (zoe). They were living (zoe) because they were prepared by God in eternity and facilitated on earth by the animating presence of 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 fallen earthly life (psuche). Performed by man for God, they were law-based rather than life-based. Growth The growth of the early New Testament church was heavenly, eternal, spiritual, and community-oriented. It was fulfilled by the work of God cultivating new life in mankind. In contrast, the growth of the simulated Roman church was earthly, temporal, physical, and individual. It was accomplished by human effort through organizational directives and development. The following table provides a 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 on earth was initiated early in the fourth century. It was accomplished mainly through the adoption of Christianity as the state religion of the Roman Empire. Congruent with 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 fulfilled by the intermarriage of the organic New Testament church with an inorganic simulation. Supported by the mighty 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. Ravaged by disease toward the end of his reign, however, he experienced a change of mind. Galerius 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 in the Roman Empire but to meet together. 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 blending church and state. While some remember him as the “first Christian Emperor," others believe Constantine’s conversion to Christianity was questionable. At least one account of the Emperor’s conversion reveals that it was motivated by 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. On the contrary, history testifies that his post “conversion” life was not evidenced by the eternal fruit of living (zoe) works but by extravagant religious devotion. Moreover, Constantine’s religious devotion led him to begin commingling church and state, altering both in a 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 had previously brought Christianity to a position of “hostile neutrality” in the Roman Empire. In contrast, 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 several 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 offices.[3] Commonly included in the features of the Roman basilica was 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 allowed him to moderate the discussion of law or business in an orderly fashion. The design of the Roman basilica was practical for managing the legal and business affairs of a city. However, 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. The clergy (priesthood) was assigned to teach about God, rule the church for Him, and promote religious activity for 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 following the legalistic, religious practice prescribed by the 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 how 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. As a result, 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 gathered 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 state's power 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 collusion between satanic inspiration, eternity in his heart, and his fallen nature. However, again, 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 seems 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 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 severe 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 the edict of Theodosius I, the simulated church became thoroughly subjected to Roman state law and regulation. The emperor had utterly failed to discern the organic function and form of the original church and replaced it with the controlling, inorganic, organizational strategy of fallen man. As a result, Theodosius I served to consummate the marriage of church and state. Within less than 70 years, Christianity became a favored religion in the Roman Empire. Although a mere shadow of its New Testament ideal, it had experienced a radical change from the status of not tolerated and persecuted to merely tolerated. Soon afterward, it achieved favorable status and was eventually anointed as the official state religion. However, relative to the seemingly miraculous series of events, it was not 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 previously, the Roman Empire had been anything but favorable toward the New Testament church. On the contrary, 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 and was presumed to be supported by the Holy Scriptures. In reality, 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). Additionally, the doctrine of the Roman church was supported by the authority of the mighty 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 consequence of its appeal was a mixed marriage between the New Testament and Roman churches. However, it was the equivalent of commingling the living (zoe) with the dead. Intermarriage It was not surprising that the simulated Roman church was appealing to the fallen citizens of the world. However, it 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 the interpretational approach, the New Testament also appears to reveal the tragic union. A 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 Roman state, manifested as the simulated church. His letter to the ecclesia in the ancient city of Pergamum provides more specific evidence of the fourth-century marriage. First, the name “Pergamum” actually means “mixed married.” Second, ancient Pergamum was a city renowned for its worship of idols. Therefore, the name “Pergamum” might have been a reference to idol worship in a more general sense. However, it is of note that Pergamum was explicitly 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. Given the historical evidence, the ancient city of Pergamum appears to have been the home of the cult of Roman emperor worship in Asia Minor. Thus, it was likely the impetus for the marriage between church and state during the fourth century. Second, John refers to Pergamum as a place “where Satan’s throne is.” “Satan’s throne” was probably 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 also very possible that “Satan’s throne” refers to the cult of Roman emperor worship. Third, Jesus rebuked the church at Pergamum 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, Jesus also rebuked the church at Pergamum 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 to 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 extremely attractive. It could likely have appeared as an answer to prayer. Nevertheless, marriage with the simulated Roman church was the equivalent of submission to the Roman Empire for protection and provision and, therefore, a failure to trust God. The fourth-century marriage between church and state constituted 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 worldly protection and provision. It was quite possibly a reference to Jesus Himself. Thus, the fulfillment of the promise would mean that the overcomer would receive the eternal sustenance of the presence of God, the “bread of life” (cf. 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 clarified that the fourth-century church did not need to depend on worldly sustenance 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.”[1] 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 “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 not a reference to the “man's own name, but that of Christ.”[2] In other words, the repentant believer was promised the acceptance and favor of God 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 that the marriage between the church and the Roman state 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 did not become widespread until about AD900. Nevertheless, the clergy had begun receiving numerous benefits and perks from the Roman government as early as the fourth century. Eventually, the early Roman church traditions 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. As a result, 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 ensuring the passage of dead relatives to heaven, and leadership positions in the church. Church buildings also grew more prominent and more extravagant. Monolithic structures known as cathedrals were erected. Lives and fortunes were invested. Therefore, disagreement and dissension were taken very seriously. In time, people numbering in the millions were tortured and put to death for their perceived divergence of opinion. Nevertheless, 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 Sovereign by nature, God has absolute control over every aspect of His creation. No creature or event in heaven or on earth is outside of His jurisdiction. 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. Concordant with His sovereignty, He has arranged the unfolding of human history so that it reveals the perfections of His nature, 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 nature of God. Therefore, he could not grasp that God would address all of His schemes in a manner that would provide a concurrent, unbiased demonstration of His attributes. |
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Divergent Church
According to the eternal plan, God initiated the Church Age with His formation of the New Testament church on earth. It began in the ancient city of Jerusalem in the late Spring of AD33. The New Testament church was formed on earth to expedite the redemption of the elect from the densely populated Gentile nations of the world (Ephesians 3:8-12). The fulfillment of its redemptive purpose was designed to reveal the perfections of the nature of God. The revelation of the divine nature was first for the benefit of the angelic host. Omniscient by nature, God understood beforehand that the New Testament church would diverge from its original form, function, purpose, and mission on earth. After its formation on earth, it would eventually experience deformation and, according to eternal plan, progressive reformation. Although divergent from its original intent, the New Testament church on earth would continue to demonstrate the attributes of the divine nature. It was congruent with the eternal plan of the sovereign God. Church Formation The distinct church of the New Testament was created in heaven to be a spiritual habitation for God on earth. It is a “dwelling of God in the Spirit” (Ephesians 2:22). Allowing for the habitation of divine life (zoe), the ecclesia of God was initiated with organic function and form. Its organic function was to facilitate intimate, shared life fellowship between God and man and, as a gracious 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. The spiritual body of the church was designed to be united and quickened by the indwelling life (zoe) of God. The organic function and form of the New Testament church were most effectively manifested on earth in intimate, small group community. Each small group community of the ecclesia was designed to be animated and governed by God's indwelling life (zoe). The organic function and form of the New Testament church, manifested in the intimacy of small group community, allowed for intimate fellowship with God. Therefore, it provided for the historical New Testament church to vindicate the nature of God from angelic challenge and accusation. Church Deformation Nearly 300 years after its formation on earth, the New Testament church was subjected to deformation. It occurred in part through a mixed marriage with the Roman Empire. The resultant, satanically inspired simulation constituted a deformation of the church that was a radical departure from its original intent. The deformation of the church was primarily accomplished by the influence of an inorganic form and a corresponding inorganic function. The inorganic form of the deformed church was a physical congregation. Its corresponding function was to facilitate religious activity for God. The inorganic form of the simulated, mixed church was incapable of accommodating divine life (zoe). Apart from the immediate presence of divine life (zoe), there can be no union of life or quickening of life and thus, no animation or governance of life (zoe). Consequently, the simulated, mixed church constituted a religious, powerless departure from the New Testament church. Without God, the church married to the Roman state was subject to animation and government by the fallen earthly life (psuche) of mankind. Therefore, its development and management were achieved according to organizational principle and precept. As a result, it evolved in the same manner as a worldly organization. Rather than the ministry of eternal life (zoe), the simulated, mixed church was suitable only for religious activity. Thus, the simulated, mixed church soon became characterized by property, buildings, pews, pulpits, etc., all with the well-intentioned purpose of influencing the world for God. The inorganic form and function of the simulated, mixed church are incapable of vindicating the nature of God from angelic challenge and accusation. Nevertheless, God allowed it to evolve for more than a millennium. Despite its lifelessness (zoe), it allowed Him to demonstrate His love, mercy, and justice. Divine Providence From the time of its origination on earth during the first century, the distinct church of the New Testament has persevered by 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.”[1] The Paulicians (c. A.D. 653); the Waldenses (A.D. 1160-1318); the Lollards (c. A.D. 1380); the Hussites (c. A.D. 1415); the United Brethren (c. A.D. 1463) and a number of others chose to disregard the divergent path. Instead, they pursued the living (zoe) God despite 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 the fullness of time, after nearly 1000 years of persecution, deception, and simulated church evolution, God initiated the progressive reformation of His bride on earth. According to the eternal plan, it was designed to occur by a series of divine interventions. Progressively, 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.[1] Between the years A.D. 1000-1500, there were 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. However, 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 was not 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). 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 complete reformation of the church. Instead, 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.”[2] 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.”[3] 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….”.[4] The reformation of access to divine truth and the Protestant Reformation was 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. They constituted a “professional” priesthood or clergy. Their rule over largely passive parishioners referred to as “laity” had become the norm. It had a profound influence that extended even to the New Testament church. 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 and its proclivity to rule through priesthood or clergy. Instead, the reformation of church government involved a movement toward greater dependence on the indwelling Spirit of God and government by the rule of divine life (zoe). The “First Great Awakening” occurred during the 18th century (1730s–1740s) and the Second during the early 19th (1820s–1830s). 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). The reformed government was expressed through the immediate headship of Christ manifested by the fullness of His indwelling Spirit. As a result, the church began a progressive return from the influence of human governance to governance by God according to the rule of His 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. Consequently, 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 has 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. 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. |
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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 reformation of the church. To the extent intended, the reformation of church access, doctrine, and government has been fulfilled. However, the reformation of church function, form, and practice remains a work in process. There is one final intervention of God for the New Testament church. Commonly referred to as the Rapture, it will occur after the earthly purpose for the ecclesia of God is fulfilled. 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). Forever “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).[1] © 2018 James Hiatt |
