Truth Magazine

By Garreth L. Clair

In this article our attention is directed to two figures of speech used to describe the church. The first to be discussed is the “building” analogy found in 1 Corinthians 12:12-27. The New Testament contains a number of figures by which the church of Christ is described, each figure used describing at least one characteristic of the church of Christ. When all of the figures by which the church is described in the New Testament are put together, we have a beautiful picture of the glory, majesty, beauty, and greatness of the divine institution.

In reality the only complete term is the church of Christ; all the other figures point out characteristics but the term “church of Christ” is inclusive of all the figures in the Scripture. Where the terms “body,” “building,” “bride,” “family,” “kingdom,” “the called out,” etc. all describe a feature or features about the church of Christ, the term “church of Christ” includes all the features. From this point of view we will discuss the two figures in our present study.

The “Building”

In the first place the nature of the building in the context of 1 Peter 2:5 is a “spiritual house,” meaning a house not constructed of material substance of any sort but built of “living stones.” The “living stones” are those that Peter is addressing in the beginning of the epistle, “elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ” (v. 2). The building feature here is simply the idea that the spiritual house (the church of Christ) is made up of saved people.

In the second place from that contained in 1 Peter 2:7,8 no disobedient person or unbeliever may become a part of the “spiritual house” (building). Since those who would be a part of the spiritual house are the saved ones it follows that the living stones are those who have complied with Christ’s conditions of pardon. They have:

1. Heard God’s Word (Rom. 10:17).

2. Believed in God (Heb. 11:6).

3. Believed in Christ (Jn. 8:24).

4. Repented of past sins (Acts 17:30).

5. Confessed faith in Christ (Rom. 10:9, 10; Acts 8:37).

6. Been baptized (Mk. 16:16; Acts 2:38).

Through immersion (Rom. 6:3,4).

For remission of sins (Acts 2:38).

7. Are steadfastly abiding in Christ, doing his will from the heart (1 Cor. 15:58; Jn. 15:4; Eph. 6:6; Rev. 2: 10; 2 Tim. 4:7,8; 1 Jn. 2:28).

From these facts it is apparent, no one may be a “living stone” in God’s “spiritual house” if he has not met the conditions of pardon, regardless of how sincere he may be.

The “Body”

The “body” analogy is one of the most interesting figures of the church of Christ for a number of reasons; in the first place the human body is a unit of many different parts, each part playing an important role for the human condition as a whole. This is how the church of Christ is to function. This figure points out a fact that is so important to the success of the ekk1esia of Christ in its local function.

There are at least two ways to look at the “body” analogy. One is from the concept contained in the statement of Acts 2:47 and that in Ephesians 5:23, etc. As we look at this concept (figure), we learn that Christ is the head of the body (the body being made up of all the saved ones), which body functions without an earthly organizational structure.

The second concept is a consideration of the church (ekklesia) in its local sense (i.e., Jerusalem – Acts 6:1-7; Antioch – Acts 13: 1; other local churches – Acts 16:5); one can hardly deny the existence of local congregations in the face of such scriptural evidence. To this concept the idea in 1 Corinthians 12:12-27 may be best utilized. The idea of all the parts of the human body fitting the nature of the local congregation and its members is interesting as we look at the text. The context may well apply to the spiritual gifts and the attitude of the whole church toward their use and the individual’s attitude toward his particular gift. That the concept is in the text surely none would deny, but the ideal function of each local church is similar, that all the parts of the local ekklesia function as instructed from Christ (Heb. 5:8,9). There may be no unity, peace, joy, order, etc., where the individual members in a local congregation struggle for positions against the divine order; there is an office established by Christ in local churches (Acts 11: 30; 14:23; 15:2-6; 20:17; 1 Tim. 5:17-19; Tit. 1:5; 1 Pet. 5:1; etc.). This office ought to be respected not only by the members but by those who occupy it. The role of each member is needed; without the proper function in the congregation of each member the church will not function properly as the human body will not function properly if some of its members are malfunctioning.

Guardian of Truth XXXII: 11, p. 325
June 2, 1988

By Roger Shouse

Each generation of Christians faces challenging problems that they must identify and overcome in order to make a noticeable impact in the lives that they touch. The 1980’s are no different. The obstacles in our path toward heaven today are not the same as brethren faced in the 1960’s. In the course of time some will conquer these hindrances and go on to excel in Christ Jesus. Others will succumb to these temptations and drift in a lifetime of lackadaisical service and indifferent faith to the Lord.

One of the prevalent things I see and hear today is the attitude many have toward preaching and Bible class topics. The high gloss and glitter of the 1980’s forces us to hide our eyes to faults and shortcomings and accent only the positive and the successful. This thinking can best be summed up by the title of a book, I’m Ok, You’re Ok. This does not take away from positive preaching. Any preaching to be effective will have to be positive, powerful and personal. But I’m not ok, and neither are you! We are sinners being saved by the grace of Jesus Christ. We are in constant need of the blood of the precious Lamb. We need provoking, we need encouraging, we need prodding. Paul told Timothy to “reprove, rebuke and exhort” (2 Tim. 4:2).

I’m ok, you’re ok thinking makes one look over the congregation and say, “I’m a pretty good member.” When one measures himself with the Word of God he says, “I owe my neighbor the gospel, and I can try a little harder next time Lord!”

I’m ok, you’re ok attitudes also make us shy away from repenting of our sins. We are told to confess our sins (1 Jn. 1:9). Regardless of the nature of the local church, we should strive to acknowledge wrongs and follow the Lord believing we can become all things that he tells us.

Can you see this attitude today? Don’t be ignorant of such false schemes and fall into the trap before it’s too late. Are you growing in the Lord? Are you bearing fruit unto the Lord? Do you bring glory to God in all you do? I’m not ok, I’m forgetting the past and I am pressing on to the upward call in Christ Jesus (Phil. 3:13,14).

Guardian of Truth XXXII: 11, p. 333
June 2, 1988

By J.F. Dancer, Jr.

A reader in Tennessee requested that I comment on the question of saints of God making contributions into a community fund usually designated as “The United Way,” “The United Fund,” “Community Chest,” etc. I don’t know what it is called in Grenada (if we have such). The comments I will make will be true in the Tennessee, Kentucky and Alabama campaigns as I am familiar with them and have received literature from them describing their work, who gets the money and how it is divided.

Christians are to be benevolent (Eph. 4:28). This is to be directed toward needy brethren (Acts 2:44,45; 4:34,35; 11:27-30) and to those deserving needy of the word (Jas. 1:27; Lk. 10:25-36) but they cannot give to those people or organizations that promote false teaching (2 Jn. 9-11; 2 Thess. 3:10) or laziness or immorality. When we do this we become partaker of the deeds these do which God says are “ungodly.”

Most “United Way” campaigns include the Salvation Army, Catholic, Methodist, Jewish and Lutheran organizations. These are all false religions! The donations do not go directly into the treasuries of these religions but are funneled to some charitable or family counseling organization that is controlled by the particular church. Thus it goes to support the teaching of the particular church. Usually the USO is included which is an organization that provides dances and beer for service personnel. These dances are based upon the works of the flesh (Gal. 5:19-21) to which children of God have to stand opposed and apart.

To try to get around objections to supporting such organizations most of these united fund gathering campaigns suggest you “designate” what organization you want to receive your money. Note. they won’t allow you to make a check directly to the Boy Scouts, etc. because then it would have to go there. Your check is to be made to the fund. They then take out their share to pay operating costs and then they put it into the common fund. Each organization receives the percentage of the collected funds that was agreed upon before the money was collected. No attention is paid to the designations! It is just a ruse to beguile people who object to some of the organizations included so they will go ahead and contribute to the fund. Many businesses strive (and thus pressure employees) to have 100 percent participation and use this way to get it. Some make your contributing to this fund a requirement of your employment.

For a Christian to give (even a few dollars) to the support of false religions or to some organization that sponsors immoral events is to be “unequally yoked” with unbelievers (2 Cor. 6:14). God (through Paul) said we are not to be so yoked (2 Cor. 6:14-17). Saints have to have the courage to refuse to give into the common fund that uses the money collected in a manner contrary to Bible teaching. We are to be benevolent but in a way that will enable God to be glorified and his word to be upheld. It is not so in these united fund campaigns. You may be ridiculed and pressured (I have known some to be fired from a job) to make you conform but remember the admonition of Paul in Romans 12:2 to be not conformed to the world! You belong only to God (Tit. 2:14) and everything you do is to be done in such a way that God will be glorified.

Guardian of Truth XXXII: 11, p. 323
June 2, 1988

By Aude McKee

Introduction

I. Review of past lessons.

A. We have studied the origin of the Lord’s church. It had its beginning on the day of Pentecost, in Jerusalem, in the 33rd year following the birth of Christ. The record of that beginning is found in Acts 2.

B. In the last lesson we observed two things: the growth of the church and the beginning of apostasy.

1. The church, from a humble beginning, grew to be a mighty army of saints.

2. But even during this period of growth warnings were sounded by the Spirit.

3. Lack of respect for divine authority brought departures from God’s pattern.

II. We are now prepared to proceed and observe the rise of the world’s first denomination. As we trace the origin of Catholicism, we will be simply tracing departures from God’s law.

Discussion:

I. To understand how Catholicism came into existence, it is necessary to have a knowledge of the organization of the Lord’s church.

A. Christ the Head (Col. 1:18; Eph. 1:20-23).

1. Christ is the head of the church universal.

2. This is the only organization the church universal has!

B. Elders to oversee. They watch for souls, rule and feed the flock.

1. Acts 11:27-30; 14:23; 20:28; Tit. 1:5; 1 Pet. 5:1-4; Heb. 13:17.

2. There are three Greek words in the New Testament that refer to this office or work:

a. Episkopos translated “bishop” and “overseer.”

(1) Titus 1:7 (see Tit. 1:5) – “bishop.”

(2) Phil. 1:1 – “bishop.”

(3) Acts 20:28 – “overseers.”

b. Poimen translated “pastor” and “shepherd.”

(1) Eph. 4:11 – “pastors.”

(2) 1 Pet. 2:25; 5:1 – “shepherd.”

c. Presbuteros translated “presbyter” and “elder.”

(1) Acts, 14:23; 1 Tim. 5:17 – “elders.”

(2) 1 Tim. 4:14 – “presbytery.”

3. In each local church there was a plurality (more than one) of elders (Acts 14:23; 20:17; Phil. 1:1; Tit. 1: 5).

4. The elders in each local church were equal in authority (see every passage where the elders are mentioned).

5. The elders had authority (rule, oversight, responsibility) only in the local church that appointed them.

a. Acts 20:28; 1 Pet. 5:1-3.

b. Their authority (rule, oversight, responsibility) did not extend beyond the “flock of God among them.”

C. Deacons to serve.

1. See Phil. 1: 1; Acts 6:1-7; 1 Tim. 3:8-13.

2. Deacons are not overseers – they are special servants.

D. Evangelists, teachers and saints (Eph. 4:11; Phil. 1:1).

II. Early in the church’s history, elders began to extend their authority.

A. Step 1 – distinction made between bishop and elder (see Tit. 1:5,7).

1. Natural in group of three or four or more men, for one to be outstanding in ability and leadership (and occasionally in ambition to usurp authority).

2. Gradually, as men’s respect for Bible authority lessened, the church drifted into the practice of giving more authority to one man among the elders. This man they designated the “president” or the “presiding bishop.”

3. Thus the word bishop came at length to be applied exclusively to one elder and the rest were designated “elders” or “presbyters.”

4. This is an example of a scriptural word’s being used unscripturally.

B. Step 2 – extension of the authority of the bishop to congregations other than the one that appointed him.

1. The city church would establish churches in the neighboring towns and villages. Instead of recognizing the new congregations as independent bodies of Christians, the city church would control them through the bishop.

2. Gradually, as the city Bishops “tended their authority, they became known as Metropolitan Bishops.

C. Step 3 – the combining of churches of a large area under a single government.

1. The area became known as a diocese.

2. One of the Metropolitan Bishops graduated into a Diocesan Bishop.

D. Step 4 – by the close of the 5th century, the octopus of ecclesiasticism had spread until five centers ruled

1. Five Bishops became known as Patriarchs.

2. The centers from which they ruled were Alexandria, Jerusalem, Antioch, Constantinople, and Rome.

E. Step 5 – the development of the Pope.

1. In 588, John the Faster, Patriarch of Constantinople, declared himself Universal Bishop. In the year 588, John, Bishop of Constantinople, surnamed the Faster, on account of his extraordinary abstinence and austerity, assembled, by his own authority a council at Constantinople, to inquire into an accusation brought against Peter, Patriarch of Antioch; and upon this occasion assumed the title of ecumenical, or universal bishop” (Mosheim, Ecclesiastical History, Vol. 1, p. 145).

2. Gregory the Great, then Patriarch of Rome, declared such an assumption as apostasy, and the one guilty of it “anti-Christ.” So in 588, the Catholic Church did not yet exist in its presentday governmental form.

“. . Gregory I was provoked and irritated beyond measure by the assumption of his Eastern rival, and strained every nerve to procure a revocation of that title. He characterized it as a foolish, proud, profane, wicked, pestiferous, blasphemous, and diabolical usurpation, and compared him who used it to Lucifer. . . . After the death of John the Faster in 596, Gregory instructed his ambassador at Constantinople to demand from the New Patriarch, Cyriacus, as a condition of inter-communion, the renunciation of the wicked title, and in a letter to Maurice, he went so far as to declare, that ‘Whosoever calls himself universal priest, or desires to be called so, was the forerunner of AntiChrist… (Schaff, History of the Christian Church, Vol. III, p. 220).

3. In 606, Boniface III, who had become Patriarch of Rome, acquired for himself the title of Universal Bishop.

“The disputes about pre-eminence, that had so long subsisted between the bishops of Rome and Constantinople, proceeded, in this century (7th) to such violent lengths, as laid the foundation of that deplorable schism, which afterwards separated the Greek and Latin churches. . . . Boniface II engaged (the emperor) Phocas, that abominable tyrant . . . to take from the bishop of Constantinople the title of ecumenical or universal bishop, and to confer it upon the Roman pontiff . . . thus was the papal supremacy first introduced” (Mosheim, Eccleasistial History, Vol. 1, p. 160).

III. The Catholic Church was born in the vacuum formed by the fall of the Roman Empire.

A. The Roman Empire existed from 27 B.C. to 476 A.D. (some list the fall as 395 A.D.).

1. Rome had ruled the world and then fell because of internal corruption.

2. Rome had ruled through a pyramid form of government.

3. This formed a perfect situation for the creation of the Pope.

B. 2 Thess. 2:1-12.

1. The “man of sin” could well be the Catholic Church.

2. Verse 7 points out that something restrained the “man of sin” from making his appearance, but that the restraining force would be removed. This could very well refer to the old Roman Empire.

IV. The formation of the Catholic Church was not revolutionary, but evolutionary.

A. A flower develops from the seed to the plant to the bud to the blossom, so the Catholic Church developed over a period of 500 years.

1. In fact, the Catholic Church is still developing it is a continually developing religious and political organization.

2. Every few years, new and unscriptural doctrines are adopted and enforced.

B. The seed from which the Catholic Church sprang was a lack of respect for God and his Son, and an improper attitude toward the Word.

1. Departures from truth usualy do not occur in one mighty leap, but they come gradually. Usually the common folk are able to only swallow a small dose of deviation from truth at a time.

2. But step after step after step away from God’s Word will eventually result in complete apostasy. Thus the Catholic Church is an apostate body.

3. 1 Jn. 1:6-7; 2 Jn. 9-11.

Conclusion:

1. At this point in our study, religious confusion seems uncalled for.

2. If you had been living in 610 A.D., and wanted to go to heaven, would you have joined the Catholic Church, or would you have simply obeyed the teaching of the gospel and been a Christian, a member of the church Jesus built?

3. Our plea today is, do nothing, obey nothing, be nothing but that which the New Testament teaches!

4. By obeying from the heart the simple teachings of Christ (Rom. 1:17-18), salvation must come – the right relationship with the Lord and the Lord’s people must necessarily follow!

Guardian of Truth XXXII: 10, pp. 300-301
May 19, 1988