The Radical Resurgence

Ekklesia is Supernatural

I have said that there is much going on in the ekklesia at many different levels. The ekklesia is not a phenomenon of the natural historical world only. The writer of Hebrews says that we have already been introduced into the transcendental realms, which includes participation in “the ekklesia of the firstborn ones who are enrolled in heaven” (Heb.12:23).

Think of it as polarized by the Godhead and creation. Between these poles is a great variety of interchange — many different things are going on. On any or all of these levels of dynamic interaction, the ekklesia is identified by the presence of Christ. “For where two or three are gathered together in my name, there am I in the midst of them” (Matt.18:20).

According to philosophers and linguists there are three requirements for an adequate linguistic expression. It must be simple, complete and consistent. Here we have a simple statement — the ekklesia is constituted by the personal presence of Christ. It is complete, for He who is Himself the center of ekklesia-life is the one that “fills all in all” (Eph.1:23). And it is consistent for He that expresses His fullness through the ekklesia is genuine truth.  The presence of Christ, therefore, is an adequate expression of ekklesia. As few as two or three believers assembled together can now constitute the ekklesia.

Hence where Christ Himself is present the ekklesia exists in a totality. It does not require a composite collection of various assemblies to form the total ekklesia. Each local ekklesia is the ekklesia. Each local ekklesia is conscious of itself as the representative of the universal ekklesia (1 Thess.2:14, 1 Cor.1:2). This seems paradoxical to us — how each gathering can contain the whole ekklesia in its universality.

Phe-nom-e-non

1. An observable fact or event. 2. An extraordinary person or thing or event.

3. An outward sign of the working of a law of nature (The Merriam- Webster Dictionary)

Ekklesia

1. Assembly, as a regularly summoned political body.

2. Assemblage, gathering, meeting generally.

3. The congregation of the Israelites.

4. The Christian church or congregation (Arndt & Gingrich Greek- English Lexicon)

Let’s not use the word “church.” It has so many preconceived meanings. Also, it is not even a translation of the Greek word ekklesia. “Church” comes from the Anglo-Saxon word kirk meaning, “of or pertaining to the Lord.” A good statement about God’s people, but not an accurate translation of ekklesia.

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The Kingdom Question

Do you long for a stronger economy? safer cities and neighborhoods? better education? more integrity in politics? more respect for traditional values? a greater respect for Christians? more godly laws? cleaner television and movies? an end to abortion, pornography homosexuality, and violence? In short, a better world?

Do these longings represent your hopes for the future? If so, why? Do you believe we as Christians have a right to expect these things from society? Do you believe that the Lord even expects His people to demand them? And if they are not forthcoming, to fight for them?

The Lord promises a new heaven and a new earth. To long for them is normal and even right. But what exactly do we have a right to expect while in this world, in its present condition – besides animosity, hostility, and tribulation, that is? Do we have a right to expect any of the societal improvements mentioned above? If so, on what Scriptural basis?

The Early Church

Do our national problems hinder anyone from exercising faith? or love? or holiness? or repentance? or from pursuing a relationship with the living God? The early church had all of our national woes times ten – and was only stronger for it. Not only that, but they exerted no energy other than fervent prayer, sincere love and faithful witness to effect a change.

Did they place their hope in a better Rome? a more righteous Galatia? a Christian Corinth? Or was their hope solely “in the grace to be revealed at the revelation of Christ Jesus” (I Pet. 1:5)? Indeed it was, and that hope is still the calling to which we must be faithful. The world’s need for moral reformation is not our mission – any more than reforming Egypt was Israel’s responsibility in the days of Moses.