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Temporal Simulation |
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The distinct church of the New Testament was created by God 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 be accommodative of divine life (zoe). It is 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. Thus, the devil and his angels view the distinct church with fiery hatred. |
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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 largely accomplished through the adoption of Christianity as the state religion of the Roman Empire. Relative to 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. Ravaged by disease toward the end of his reign, however, 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 offices.[3] 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. 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. 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 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 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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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. 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. It was likely 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 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” 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 extremely 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.”[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” that is 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”.[2] 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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![]() Divergent Church
According to 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 for 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 predetermined by 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 was 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 the indwelling life (zoe) of God. Gathered in the intimacy of small group community, the organic function and form of the New Testament church was facilitative of intimate fellowship between the heavenly God and His heavenly body on earth. It is the means by which the historical New Testament church has served 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 by means of a 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. The deformation of the church was largely accomplished by the influence of inorganic form and corresponding inorganic function. The inorganic form of the deformed church was a physical congregation. Its corresponding function was naturally religious activity for God. The inorganic form and function of the simulated, mixed church was incapable of accommodating divine life (zoe). Apart from the immediate presence of divine life (zoe) there was no union of life or quickening of life and therefore, no animation or governance of life (zoe). The simulated, mixed church constituted a religious, powerless departure from the New Testament church. Without God, the simulated, mixed church was subject to animation and government by the fallen earthly life (psuche) of mankind. Therefore, it’s development was subject to organizational principle and precept and as a result, it merely evolved in accordance with the complexity of 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 cannot vindicate the nature of God from angelic challenge and accusation. Nevertheless, God allowed it to evolve for more than a millennium. In spite of its lifelessness (zoe), it allowed Him to demonstrate His love, mercy and justice. 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.”[1] 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 the 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.[1] Between the years AD 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. 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). 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”.[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 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 (1730’s–1740’s) and the Second during the early 19th (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 result, 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. 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 the 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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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 have been fulfilled. The reformation of church function, form and practice remain a work in process. The final major intervention of God in His reformation of the church is what is commonly referred to as the Rapture. It will occur after the earthly purpose for the New Testament church is fulfilled, when “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).[1] © 2018 James Hiatt |