What is the Church

Aaron Sturgill

Koinonia in the Church • Sermon • Submitted 3 years ago

Church Fellowship and Unity

Church Nature

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Is virtual church really church? Let me be up front with you. I am not going to answer the question to anyone’s satisfaction. In fact, I am not going to even attempt to answer the question except to acknowledge one of the concerns inherent in the idea of “virtual church” and even that at the end of the message.

Virtual church is not a novel concept in 2020, after all virtual churches have been around for years. But the trauma of this year has brought such a question to the forefront of many people’s minds. This year has offered proponents of virtual church a great opportunity to prove their points and argue their positions.

Douglas Estes offers five reasons for online church. Online church is not in the bible, creates space for worship, stimulates genuine fellowship, encourages multiplication, and flips the script on community.[1] Similarly Alan George argues that problems do not wait for the weekend, anonymity breaks down walls, genuine relationships can form online. George goes on to offer four additional arguments[2] and presses home the distinction between online church and a website or a podcast or blog and offers his definition for an online church. He writes, “An online church is a place where people professing to have faith in Jesus Christ gather regularly to be in meaningful community appointed to build up the kingdom—or more specifically, an online church is the confessing people gathering in a synthetic world.”[3]

In one of his points, George, in arguing for how relationships can develop online, writes, “think of how many marriages today start as online relationships.”[4] My immediate thought was, “but those relationships, if they are healthy, don’t remain online.” One commentator addressed this same thought when he wrote, “Online “marriage” is not the same as living and interacting physically with my wife every day. Online “church” may have benefits for a few, for a short while, but in the end it will lead to the ruin of relationship.”[5] In other words, a virtual church is about as healthy as a virtual marriage.

Defining the Church

Early Church. I struggled to find a definition for “church.” For much of church history, an understanding of “church” has been assumed. Most of the early creeds and confessions discussed what the church believed but did not define what it was. All you can find in the confessions are descriptive titles. The apostle’s creed does not include any statement on the church but simply states, “I believe in the holy catholic church.” Similarly, the Nicene Creed (325 AD) states, “I believe in one holy catholic and apostolic Church.” The Athanasian Creed and Chalcedonian Confession speak nothing of the church and instead are primarily focused on defining and establishing the theology of Jesus Christ. The Second Council of Constantinople (553) is quite similar to the other creeds in that it is focused on Christ. However, near the end (Section XI) the authors wrote, “If anyone does not anathematize [a number of heretics and their writings which were condemned] . . . by the holy catholic and apostolic Church.”

Reformers. Jump to the 14th century with John Wycliffe (mid 1300’s). Up to this point, there was only one church. “The Church” consisted of a world-wide organization and was considered to be the “True Church.” But at this point in history, the “True Church” seemed defiled and polluted. Many believers struggled in discerning what made up the “True Church.”

Therefore, of necessity, people needed to define the true church in contrast to the false church.[6] Wycliffe wrote a lot about the corruption of friars within the Catholic Church and also wrote a book titled “The Church.” The Lutherans, in their Augsburg Confession (June 1530) wrote, “the Church is the congregation of saints [the assembly of all believers], in which the Gospel is rightly taught [purely preached] and the Sacraments rightly administered [according to the Gospel].[7] John Calvin in his Institutes (1536) wrote in reference to the marks of the true church, “These marks are the ministry of the word, and administration of the sacraments instituted by Christ.”[8] Finally, in the Westminster Catechism (1646), the authors, after having established both the invisible and visible church, make note of “particular churches” which are “more or less pure, according as the doctrine of the Gospel is taught and embraced, ordinances administered, and public worship performed more or less purely in them.”[9]

Modern perspectives.[10] In an interview, Tim Keller, pastor of Redeemer Presbyterian Church in New York City, was asked to name the top 3 signs of an authentic church, and he suggested, "Preaching the true Word of God. Administering the sacraments and biblical church discipline."[11] R.C. Sproul in his book “What is the Church?” Writes that the marks of a true church are a place (1) where the gospel is proclaimed faithfully (2) Where the sacraments are administered and (3) church discipline.

Church in Scripture

The origin of the word church. The Greek authors use ekklesia when referring to the church, and the word connotes “an assembly.” Friberg offers a simple definition when he writes, “a gathering of citizens assembly, meeting.”[12] BDAG offers a bit more. They immediately acknowledge the meaning of “a regularly summoned legislative body, assembly . . . a casual gathering of people, an assemblage, gathering” but go on to connect ekklesia to the “OT Israelites assembly, congregation” and “of Christians in a specific place or area” either those who gathered regularly for worship or those who make up the “Christians living and meeting in a particular locality or larger geographical area, but not necessarily limited to one meeting place.”[13]

On some occasions, ekklesia refers, simply, to a secular group of people that congregate together. This occurs five times. In these instances, the author does not refer to the church. Most often when authors employ ekklesia, they refer to a physical gathering of believers – a church (114 times).[14]

Church is almost always used when an author refers to a physical gathering of believers. Only on a couple of occasions (Matt 16:18 and much of Ephesians) is the church described in light of its universal nature. The Early Church did seem to focus in on the universal nature of the church.

The Universal Church. This refers to all those whom Christ died to redeem, all those who are saved by the death of Christ, all those from its inception until the return of Christ who have placed their faith in Christ. In 1 Corinthians, Paul writes of this universal church when he refers to how all Christians “were all baptized into one body” (1 Cor 12:13). As well, Paul refers to the universal church as he addresses how “Christ loved the church and gave himself up for her” (Eph 5:25).

The Local Church. An organized assembly of confessing believers in which the truth of God’s Word is taught, the ordinances are observed, public worship is performed, and church discipline is practiced.

Paul writes many of his letters to these varied organized and local gatherings. Paul writes “to the churches in Galatia” (Gal 1:1-2). As a prisoner, Paul writes to Philemon and the “church in your house” (Phil 1-2). Again, To the church of God that is in Corinth” (1 Cor 1:2), and yet again, “Paul, Silvanus, and Timothy, To the church of the Thessalonians” (1 Thess 1:1).

A “house church” is called a “church” in Romans 16:5 (“greet also the church in their house”), 1 Corinthians 16:19 (“Aquila and Prisca, together with the church in their house send you hearty greetings in the Lord”). The church in an entire city is also called “a church” (1 Cor. 1:2; 2 Cor. 1:1; and 1 Thess. 1:1). The church in a region is referred to as a “church” in Acts 9:31: “So the church throughout all Judea and Galilee and Samaria had peace and was built up.” Finally, the church throughout the entire world can be referred to as “the church.” Paul says, “Christ loved the church and gave himself up for her” (Eph. 5:25) and says, “God has appointed in the church first apostles, second prophets, third teachers …” (1 Cor. 12:28).[15]

While the universal church consists of only and all believers, it is possible that a local visible church will consists of both believers and unbelievers alike. There is no way for any church to know with certainty the true conversion of all its members (Rom 9:6). Which makes church discipline essential in a church.

Since the church is a group of organized saints committed to accurate biblical teaching and observing the ordinances, if an organized gathering does not perform those practices, they are not a church.[16]

Some Concluding Thoughts

Let me go back to the initial question. Is virtual church really church? My intention is not so much to answer that question as it is to address the inherent challenge that comes with virtual church. In arguing against the virtual church, Laura Turner writes, “The intention behind live-streaming services . . . is a good one. But it presumes that God is primarily present to us one on one, as individuals, rather than as a community of believers.”[17]

The Western Church tends to define their Christianity almost solely by their relationship with God. While they would acknowledge – maybe only in passing – that their relationship with God puts them in relationship with others, these relationships are only secondary if seriously considered at all. Mark Devers addresses these concerns when he writes, “I’m concerned that many Christians don’t realize how this most important relationship with God necessitates a number of secondary personal relationships—the relationships that Christ establishes between us and his body, the Church. God doesn’t mean for these to be relationships that we pick and choose at our whim among the many Christians “out there.” He means to establish us in relationship with an actual flesh-and-blood, step-on-your-toes body of people.”[18]

And it is to these relationships we will turn as we consider for the next few weeks the relationships inherent within the church body.

[1] Douglas Estes, “Five Reasons Online Church is More Biblical Than It Sounds,” Faithlife Blog, May 27, 2020, Accessed December 30, 2020. https://blog.faithlife.com/blog/2020/05/5-reasons-online-church-is-more-biblical-than-it-sounds/

[2] Alan George, “8 Reasons to Consider Church Online,” Life Church Blog, n.d, Accessed December 30, 2020. https://openblog.life.church/8-reasons-to-consider-church-online/

George’s additional points: The internet does not limit God (this is plain silly). We can go into countries where we can’t travel. Church online gives us unique outreach opportunities. Your leaders will grow.

Both articles fail to acknowledge the nuance between ministering online and doing church online. All their reasons do substantively encourage online ministry but fail to prove that church can be done online. Ed Stetzer confronts this nuance much better in his article entitled, “Is an Online Church Really a Church?” I do think he goes too far. For example he writes, “A full 40 percent are not using any social networking tools. I think that's just bad stewardship. I've said before, only half jokingly, that pastors who are not on Twitter are in sin.”

Ed Stetzer, “Is an Online Church Really a Church?” Christianity Today, April 2, 2014, Accessed December 30, 2020. https://www.christianitytoday.com/edstetzer/2014/april/is-online-church-really-church.html

[3] Douglas Estes, “The One Thing that Makes or Breaks Online Church,” Center for Pastor Theologian, March 25, 2020, Accessed December 30, 2020. https://www.pastortheologians.com/articles/2020/3/25/the-thing-about-online-church

[4] Alan George, “8 Reasons to Consider Church Online.”

[5] Richard Rice in a comment on Rainer’s article. Thom S. Rainer, “A Post Quarantine Assessment: Is the Digital or Internet Church Really the Church?,” Church Answers Blog, June 28, 2020, Accessed December 30, 2020. https://churchanswers.com/blog/digital-internet-church-really-church/

[6] Grudem, Wayne A. (2009-05-18). Systematic Theology: An Introduction to Biblical Doctrine (p. 864). Zondervan. Kindle Edition. “In the early centuries of the Christian church, there was little controversy about what was a true church. There was only one world-wide church, the “visible” church throughout the world, and that was, of course, the true church. This church had bishops and local clergymen and church buildings which everyone could see. Any heretics who were found to be in serious doctrinal error were simply excluded from the church. But at the Reformation a crucial question came up: how can we recognize a true church? Is the Roman Catholic Church a true church or not? In order to answer that question people had to decide what were the “marks” of a true church, the distinguishing characteristics that lead us to recognize it as a true church.”

[7] Philip Schaff, The Creeds of Christendom, with a History and Critical Notes: The Evangelical Protestant Creeds, with Translations, vol. 3 (New York: Harper & Brothers, 1882), 12.

[8] John Calvin and Henry Beveridge, Institutes of the Christian Religion, vol. 3 (Edinburgh: The Calvin Translation Society, 1845), 8.

[9] Westminster Assembly, The Westminster Confession of Faith: Edinburgh Edition (Philadelphia: William S. Young, 1851), 139.

[10] Augustus Hopkins Strong, Systematic Theology (Philadelphia: American Baptist Publication Society, 1907), 887. “The church of Christ, in its largest signification, is the whole company of regenerate persons in all times and ages, in heaven and on earth (Mat. 16: 18; Eph. 1: 22, 23; 3: 10; 5: 24, 25; Col. 1: 18; Heb. 12: 23).

[11] Nicola Menzie, “Timothy Keller Talks Christianity and Church’s ‘Biggest Problem,’” Christian Post, July 30, 2013. Accessed December 30, 2020. http://www.christianpost.com/news/timothy-keller-talks-christianity-and-churchs-biggest-problem-101193/

[12] Timothy Friberg, Barbara Friberg, and Neva F. Miller, Analytical Lexicon of the Greek New Testament, Baker’s Greek New Testament Library (Grand Rapids, MI: Baker Books, 2000), 137.

[13] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 303–304.

[14] Robert L Saucy, The Church in God’s Program (Chicago, IL: Moody Press, 1978), 14. "There are 114 occurrences of ekklesia in the New Testament. Five of these, as seen above, have no reference to the New Testament church, leaving 109 references that are so related. It is interesting to note in passing that the word does not occur in the gospels except for three references in Mat. 16:18 and 18:17. It is also absent from II Timothy, Titus, I Peter, II Peter, I John, II John, and Jude."

However, the English word for church does not derive from ekklesia. Since an ekklesia can be both secular and religious, people desired to delineate between the two. Therefore, instead of referring to a church as simply an ekklesia, they would refer to it as `o kurios ekklesia (the Lord’s assembly). “The English term church, along with the Scottish word kirk and German Kirche, is derived from the Greek . . . kurios, ‘Lord,’ and means, ‘belonging to the Lord.’”(Saucy 11)

[15] Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Leicester, England; Grand Rapids, MI: Zondervan, 1994), 857.

[16] Additional thought from Matthew 18:20. “For where two or three are gathered in my name, there am I among them." This passage has been taken by many to conclude that if at least two believers get together – then church has occurred. What if we are by ourselves? Is God only with us when at least one other person is with us? Is it not true that God’s presence is always with us, even when we are alone? So then what does this passage mean? It is speaking to Christ’s hand of judgment is with us when we practice church discipline. It immediately follows the section in Matthew 18 about church discipline. If a person is taken through the whole process and they do not repent, they are to be brought before the church and removed. When this happens, Christ is behind the church in this step of discipline.

This in no way is justifying someone thinking they did church just because they got together with a couple of Christian friends at a coffee shop and studied the Bible. Now if that study becomes an organized event in which leadership is established and communion and baptism are administered - Wallah! You have a church plant, otherwise just a bible study – good but not a church.

[17] Laura Turner, “Internet Church Isn’t Really Church, New York Times (December 15, 2018). Accessed December 30, 2020. https://www.nytimes.com/2018/12/15/opinion/sunday/church-live-streaming-religion.html

[18] Mark Dever, What Is a Healthy Church?, 9Marks (Wheaton, IL: Crossway Books, 2007), 21–22.

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