16. Church: Organism Or Organization?

16. Church: Organism or Organization?

What is a “Church” and do we need it?
Virtual absence of the word “church” from the Gospels  only twice it is found in Jesus’ speech (Matthew 16:18-19; 18:17), being even suggested as a later insertion by the early church.
Jesus did not establish a theological school, or an institution. He developed a remnant community, a fellowship of Spirit, a kingship of the Kingdom of God. The group of followers was a prototype of Christ’s intention for what we may call “church” today.
He left a legacy – the Message (Gospels) and the Method (Group). An institution that ignores either the Method or the Message is not following Master’s plan.
Jesus’ terminology was “flock” and He was the “true shepherd” (Luke 12:32)

English “church” (Scottish kirk, German kirche, Dutch kerk) - derive from the Koine Greekκυριακόν (δωμα) (kyriakon (dōma)) meaning Lord's (house)

New Testament term evkklhsi,a (ekklesia) literally means “called out,” and was used commonly among Greeks for a gathering of citizens called to discuss business (Acts 19:32,39,41 = secular business gathering)
LXX (Septuagint) used this Greek term ekklesiato translate Hebrew lh;q' “qahal” (Deuteronomy 23:1) elsewhere translated as “assembly” (Judges 21:8), “company” 1 Samuel 19:20
Genesis 28:3 Abraham was promised that his offspring will become a “qahal” a community of people. Genesis 35:11  promise is given to become a “qahal” of nations.
Hebrew had yet another term for “assembly” or “congregation” hd'[e (`¢dâh) Exodus 12:6 …. whole assembly of the congregation “qahal edah.” An interesting use of this term is found in Isaiah 14:13, where derivative “har moed” (mount of congregation) serves as an allusion to Revelation 16:16 “Armageddon” pointing out that the final battle has a lot to do with the Church, Worship, and Leadership.
1st Timothy 3:15  House of God = church of the Living God = pillar of Truth!

Biblical Metaphors for the Church
Building,where Christ is the foundation & chief cornerstone (1st Peter 2:4-5; 1st Corinthians 3:11)  not a ruin of a construction site where stones are all over, in piles, but a structure ordered and joint together, stones are in place
Temple. Hebrews 12:22  community of faith is the Holy city, the New Jerusalem. Same is communicated in Vision of Revelation 21:9-10. Ephesians 2:20-21 communicates that the whole Church is the temple, as composite of individuals as Temples of the Holy Spirit (1st Corinthians 6:19)
Body. Not “of Christians” as an entity, but “in Christ” (Romans 12:5) or “of Christ” (1st Corinthians 12:27) where Christ is the head (Ephesians 1:22-23; 4;15; 5:23; Colossians 1:18). Paul experienced himself that persecuting church is persecuting Christ. When a member of the Body chooses to sin – it hurts Christ, and the whole body (1st Corinthians 1;13; 8:12)
Bride. Continuation of the Old Testament theme of wife/bride of God. Biblical teaching on monogamous relationship raises a question of Israel vs. Church as the bride of God. Did God “divorce” His former “wife” Israel, or is the Church a continuation of the symbolic Bride, and hence is the New Israel? Think about the level of intimacy and desire the Church must have to be together to experience God’s Presence, when in gathering.

(2nd Corinthians 11:2; Ephesians 5:25; Matthew 25:1-13).
Family. Ephesians 3:15. Joined by adoption (Romans 8;14-16; Ephesians 1:4-6) and the New Birth. No one is born in a vacuum. Family is the setting for birth and upbringing. In a family relationships are defined as “brothers & sisters” (James 2:15; 1st Corinthians 8:11) where God is the Father. This family setting is reflected as a “household of God” (Ephesians 2:19) and “household of Faith” (Galatians 6;10). In the family relationships are more than socializing. It is a fellowship, koinonia (Philippians 1:5) where people are loved, respected, recognized as “special” and acknowledged for their needs. Church as a “family” supersedes genetic family of origins.
People of God.1st Peter 2:9 “chosen race, God’s own peculiar people” 2nd Corinthians 6:16 fulfilment of Old Testament promise being “God’s people”
Army. Ephesians 6:12-13 – concept of armour for spiritual warfare invites Church to consider itself as an army.
Church is not either/or, but both/and:an organic organism structured organization
1 Peter 2:5LivingStones
Eph. 2:21GrowsTemple
Еph.4:12Body Built up
1 Cor.3:9 FieldBuilding

Church organization and Biblical definitions of government:
Visible – Jesus did not create a secret society, but formed a visible community.
Church membership is defined by repentance and baptism (Acts 2;36-41; 4;10-12)
Among members service is the first function (Matthew 23:8,11)
All members are priests/ministers (1st Peter 2:5)
Obedience to God is above allegiance to men (Acts 5:29)

Elders – presbute,rouj (presbyters) or evpisko,pouj (overseers).
Apostle Paul is using the term interchangeably in Acts 20:17,28, when he meets with leaders of local churches and informes them that as elders they are to be overseers of their congregations.
This two-tiered system of leadership is evident (Philippians 1:1)
Apostles also called themselves elders (1 Peter 5:1; 2nd John 1; 3rd John 1) when serving a congregations. When an election was called to replace Judas the term “bishoprick” (evpiskoph,) was used (Acts 1:20)
This term was common among people – every local congregation had leaders/elders. Acts 11:30 introduces elders in a positive Christian context.
Acts 14:23 Paul and Barnabas traveled to ordain elders in every church.
Acts 15:2 presents twofold leadership structure: Apostles & Elders.
Titus 1:5  recommendation to ordain elders in every city as authority.
James 5:14  elders had special prayer authority for anointing of sick.
Revelation 4:4  heavenly council is described as 24 elders.
1st Timothy 5:2  feminine form of “elder women” presbute,raj
1 Timothy 4:1  presbytery, board of elders, formed to ordain others by laying on hands.
1 Timothy 5:17 elders were reimbursed for their work of ruling, directing affairs of the church with “double” portion
Qualification to the office of elder are set  1st Timothy 3:1-7; Titus 1:5-9. Leadership ability at home was the first and basic qualification for evpiskoph,. Character of children was a test of one’s readiness. It is a good thing to desire such office, but it should not be given to anyone hastily (1st Timothy 5:22)
The term “episcope” implies “inspection by visitation” (Luke 19:44)
Reputation of an elder was to be preserved against gossip (1st Timothy 5:19)

Deacons –dia,konoj – servant, helper, minister, (both genders).
First delegation of authority is described in Acts 6:1-4 where Apostles prioritized ministry of the Word setting seven others for diakoni,a|(v.4)
Deacons not only served the temporal needs, but were actively involved in evangelism (Acts 6:8; 8:5-13,26-40)
Apostle Paul called himself “deacon” (1st Corinthians 3:5)
Spiritual qualifications were required for selection to office (1st Tim. 3:8-13)
Female Phebe is mentioned a deaconess of the church in Cenchrea (Rom.16:1)

prosta,tij“succorer , benefactor” (Romans 16:2) or proi<sthmi“taking charge over, standing before”(1st Thessalonians 5;12) is a leadership title is applied to both elders & deacons (1st Tim.3:4,12)

History of “Church” concept
1st century – not a major issue
2nd century  Ignatius calls it “Body of Christ”; Clement of Rome & Justyn Martyr called the congregation of saints “New Israel;” Irenaeus “Temple of the Holy Spirit”
Continuing the theme of the New Testament metaphors
Rise of heresies made it necessary to designate characteristics of identity;
3rd century, Cyprian of Carthage, (248-258 A.D.) North African bishop, championed the concept of the Universal Church, and describes for the first time a doctrine of Episcopal church with threefold structure:
Bishops, successors of apostles, lords of the people, the Church itself!
Priests (presbythers/edlers), sacerdotes (ministers of the sacred charisma/gift), who stood as mediators between God and people, ministering daily
Deacons
Unity of the church was based on the unity of bishop, establishing a hierarchy of responsibility.
The 3rd century had a definite trend to centralization of the church
Heretical splinter groups advocated independence, and insisted that personal holiness of the saints is the true mark of the church, and the church is not an organization but a fellowship of saints/believers  Montanism, Novatianism, Donatism.
Donatist controversy in the 4th century accelerated establishment of a doctrine on the nature and identity of a Church. Persecution under Diocletian from 303 to 313 A.D. was most severe in history. Many churches and bishops surrendered. Donatus demanded a rebaptism for “traitors” as those who lapsed were returning to the church. Pope Miltiades found him guilty of schism for this matter. Donatists held belief that the church must be a church of saints, not sinners, and only holy people could minister sacraments.
Augustine (354-430), bishop of Hippo confronted this with statement that Church is Holy not because of its members, but because of Christ, and to the very end church will remain a “mixed body” of saints and sinners. Sacraments ministered by the Church do not derive validity from minister’s worthiness, but from its symbolic high meaning in Christ.
No discussion/developments regarding meaning of the Church took place for the next 1000 years. Augustine suggested that the Church ushered the Millennium on earth.
One of protesting voices was the Eastern Orthodoxy, that in 1054 separation asserted that local church as a Eucharistic community, furthering “autocephalous” national churches.
Martin Luther (1483-1546) suggested the “invisible” church, where ordained ministry was not necessary, but preaching of the Word was essential. Church was defined not as an institution derived from apostolic authority, but as a fellowship of truth communicated from apostolic gospel. In 1520s Luther believed that reunion with the reformed Catholic Church is just a matter of time, never developing ecclesiology, and then giving up on hope of reforming the corrupt church.
John Calvin (1509-1564) first officially to advocated new ecclesiology, with authority of the church vested in its members. Leadership was delegated from constituency by appointing executive representatives. Both reformers insisted on close union of Church and State, seeking protection and instituted unity, both social and ecclesiastical.
Radical (“back to the roots”) Reformers – Anabaptists expanded understanding of the church as a community of believers defined by spirituality and holiness, emphasizing the “invisible” aspect against the “visible” official structured institution.
1869-1870 – First Vatican Council elevated the supreme authority of the Roman Catholic Pope as infallible, and pertaining to all matters of faith and morality.
Karl Barth (1886-1968), reformed Calvinist, recognized even by RCC as the father of neo-orthodoxy, ideologist behind the charismatic movement, defined Church not as human institution, but as an act of God, a continuous work of God, an Experience of the Presence. He objected to the “invisible” idea, and emphasized the “one” church, challenging divided churches to give up their “remnant” claims, until true unity is reached in the Body of Christ. He stated that the Church is Holy by God’s Presence in every age, in every generation through faithful defenders of truth, through whom God continually reforms and shapes his Bride, as the Church purpose of existence is for God. he denounced all distinction between clergy and laity – stating that all are called (cleros) to be people (laos) of God: “no one has an office, no one is ever “off-duty.”
1948 – World Council of Churches (WCC) is formed to bring about visible communion of all Christians.
1962-1965 – Second Vatican Council recognized Easter orthodoxy as “sister” and recognized presence of “ecclesial elements” in other Protestant Churches. This work culminated in John Paul II encyclical Ut unum sint “That They May All Be One” in 1995.
Hans Kung (1928 – present), graduate and ordinate of Pontifical Gregorian University in Rome in 1954, emeritus professor of Ecumenical Theology at University of Tübingen, had his license to teach removed by the RCC in 1979, after rejecting papal infallibility in 1971, he was instrumental in appointed Ratzinger (current pope) as professor of dogmatics. He is the main critic of “man-made” authority and church hierarchy, opposed church law as not divine in origin, pro-women ordination…
1863 – Seventh-day Adventist church “organized to beat the devil”
Three main theories of church government emerged historically:
Episcopalian - where bishops are seen as successors of apostles, creating hierarchy of bishops, elders, deacons. Extreme form is Roman papacy.
Congregationalism – local church is the seat of authority, autonomy and independence of each congregation, authority of leaders is delegated. Cooperation is not perceived as benefitial for unity, but rather as advisory.
Presbyterial – series of representative bodies, where elders as representatives of the local church rule by assembly, and representation exists on all levels of united worldwide structure.
Organizing the Seventh-day Adventist Church
Christian Connexion (James White) had organization only at the local level, churches being held together by periodicals published. They finally “organized” to defend themselves from Millerism, in September 1844, to identify legitimate pastors.
Early Millerite preaches desired to stay in their denominations. Only when pushed out they formed an organization around periodicals and Conference meetings. The meaning of “Conference” was just that – a temporary meeting for training & teaching.
February 1844 George Storrs first called all visible churches “daughters/children of the old mother Babylon, meaning “oppression.”
After the October 22, 1844 Miller equated word Babylon with “confusion.”He sought to bring some order to the anarchy and chaos at Albany Conference, forming an association (April 29, 1845) from which 4 denominations would emerge.
American Evangelical Adventist Conference, November 1858
Advent Christian Association, July 1860 (still in existence, 25,000 members)
Life and Advent Union, August 30, 1863, with Storrs as president. Merged with Advent Christian Union in 1964.
Age-to-Come Adventists, started 1854 – disorganized, believing return of Jews to Israel for the Millennial rule, extreme individualism, not organized until 1921, as the Church of God (Seventh-day) – 125,000 in existence.
From belief that “organization is the devil” to the reality that only an organization above the local church can enable growth and mission.
1851 – early Sabbatharian Adventists began to appoint officers at local church level.
1853 – cards as certificates of credentials issued with signatures of James White and Joseph Bates. Ordination became norm for deacons at local churches and for traveling preachers
1855 – disct6inction is made between travelling elders who had supervisory role over few churches, & local elders who had the pastoral care and oversight of a church.
1855 – ownership of property required more “global’ approach to an organization, and required a registration of a church as a business entity.
1859 – Systematic benevolence plan introduced in order to pay preachers, to support the advance of the Gospel work. Taxation system for working people – 5-25 cents per week for men and 2-10 cents for women. 1-5 cents per week for each $100 of property they owned. Same year issues were addressed for membership transfer and assignment of preachers.
1860 – incorporation for the sake of mission, and visible representation. Yet, for such a Name was needed and it was objected as another tendency of “Babylon” by R.F.Cottrell “it would be wrong to make us a name.” Local churches, grassroots, began adopting names: “Parkville chruch of Christ’s Second Advent (MI); “The church of the Living God” Fairfield, Iowa. David Hewitt suggested the name “Seventh-day Adventist.”
1861 – local churches were formally organized by signing a covenant “to keep the commandments of God and the faith of Jesus Christ.”
1862 - Local Conferences were organized in Iowa, Vermont, Illinois, Wisconsin, Minnesota, New York. Some delayed until 1867 (Maine) 1870 (New England).
1863, May – General Conference organized with J.Byington as President in Battle Creek, Michigan. First presidents were changing every couple of years:

 1865 – 1867: James White

 1867 – 1869: John Nevins Andrews

 1869 – 1871: James White

 1871 – 1874: George Ide Butler

 1874 – 1880: James White

 1880 – 1888: George Ide Butler

 1888 – 1897: Ole Andres Olsen

Auxiliary associations being established, often working without cooperation, as competing entities: Tract & Missionary Society; Seventh-day Adventist educational Society (1874); Sabbath School Association (1878), Heath & temperance Association (1879), renamed as Medical Missionary and Benevolent association (1893); General Conference Association (1887); National Religious Liberty Association (1889); Foreign Mission Board (1889).
In 1891 Ellen G. White penned “there was not the voice of God in the General conference management and decision…Many of the positions taken, going forth as the voice of one, two or three men were misleading…”(Manuscript 33). She spoke on the issue that a growing church cannot be governed by a group of men, but must be represented by believers from all churches, and no leader should stay in power too long, not to develop “kingly power” and not to lose humility and lowliness….
1900 – church is present in 38 countries with membership of 78,000 was still governed by a few individuals. On the verge of bankruptcy with only $32.93 of borrowed money in the treasury. Denominational institutions were $1,250,000 in dept, general Conference being responsible for the dept, even though it had no influence in the decision making of these auxiliary organization.
1901 – Ellen G. White returned from Australia with A.G.Daniels, as protégé. General Conference elected Daniels President, by motion from Kellogg, seconded by A.T.Jones who would become enemies with the new leader just a few months later. Kellogg’s Medical Missionary and benevolent Association was most powerful, employing 2,000 people, while the GC had only 1,500 employees and no money.
1901 – 5 changes were made, most significant in the history of our denomination:
Union conferences were created, supervision local conferences and missions
Auxiliary organizations discontinued and became departments of GC, having branches in Unions, conferences and local churches
GC Exec.Committee was increased to 25 members, sharing decisive authority.
Ownership and management of institutions transferred to local unions
GC was to have no president, chairman was to be chosen by the Exec.Com.
1903 – by a majority vote, with 4 extra votes constitution is changed and President is elected. A.T.Jones fought against this, stating that we should have no leader beside Jesus and Holy Spirit ruling our church. E.G.White wrote to Daniels warning him no to develop kingly power. Battle continued against “one-man Power” and “despotism.”
1907 – A.T.Jones helped major churches to exit from the denomination, including Afro-American congregations of Sheafe, and most innovative evangelist E.E.Franke).
1909 – North American Negro Department was created under white leadership until 1918 when W.H.Green, a Black lawyer became a leader of the Department.
1910 – multiplication of administrative roles continued to increase. Order is established by bureaucracy, which was noted to negatively affect efficiency……..
1918 - Divisions are created, not as independent entities, but as extensions of the General Conference on territories of the worldwide structure.
1932 – consolidations into larger Unions (West & East Canada, etc…) met with resistance from local conferences, even as small as West Virginia (490 members).