Definitions of Church and how they might relate to 'XYZ' parachurch organization.

(JS-April 22/2013)
In an attempt to give clearer definition to what is meant by the word 'church' without going into a detailed examination of the words 'ekklesia' and its Old Testament antecedent 'qahal', nor to explore all of the varied metaphors of the church in the New Testament, I have gathered a sampling throughout history. The sample also includes a definition from the Internal Revenue Service as it provides a perspective on how a secular government sees the church. Lastly, I have assembled a number of resources on the parachurch in order to stimulate discussion on the critical question: "Is XYZ parachurch organization a church?" 1. John Calvin, Institutes of Christian Religion Wherever we see the Word of God purely preached and heard, and the sacraments administered according to Christs institution, there, it is not to be doubted, a church of God exists. 2. Lutheran Augsburg Confession, Article 7 This is the assembly of all believers among whom the Gospel is preached in its purity and the holy sacraments are administered according to the Gospel. 3. Evangelical Presbyterian Church, "The Church Defined" (p. 5) [this depends strongly on the Westminster Confession of Faith] 1-1 The true Catholic Church is described by the two terms, invisible and visible. 1-2 The invisible Church is compiled of all those saints of all limes who truly belong to Jesus Christ, claiming only Him as lord and Savior. This invisible Church will be the Church Victorious when Jesus comes again finally to establish His Kingdom forever and ever. 1-3 The visible Church is the Church on earth established by Jesus, its Lord, for the gathering and perfecting of His saints. This visible Kingdom of Grace is the one and the same in all ages. The members of this Church are all those persons in every place who profess Jesus as their lord and Savior, who submit to His law and His Lordship, together with their children. 1-4 The Church on earth, sometimes called the Church Militant, is not defined by, nor limited to, particular forms of government or denominational structures. While such divisions may more or less obscure the true Church in its visible form, nevertheless, such uniformity is not essential to its existence. 1-5 The Visible Church, though more or less divided and obscured, is bound together in its essential unity where scriptural discipline is practiced, where the Word is rightly proclaimed, where the sacraments are properly observed, and where loving fellowship

is maintained. Such groups who demonstrate this fundamental integrity of the Church shall be recognized as true parts of the Church, the Body of the Lord Jesus Christ on earth. www.epc.org/mediafiles/epc-book-of-order-2011-12.pdf 4. J. Gresham Machen, Christianity and Liberalism, p. 168 "An evangelical church is composed of a number of persons who have come to agreement in a certain message about Christ who desire to unite in the propagation of that message, as it is set forth in their creed on the basis of the Bible." 5. Hendrik Kraemer
:

The Church is, according to the New Testament, the ecclesia, the community and fellowship of those who are united in common faith, common love and common worship of Him who is their Life and Head, bound in loyalty towards Him, permeated, inspired and chastened by His Spirit.

6. J.I. Packer " Essentially, the church is, was, and always will be a single worshiping community, permanently gathered in the true sanctuary which is the heavenly Jerusalem (Gal. 4:26; Heb. 12:22-24), the place of Gods presence. Here all who are alive in Christ, the physically living with the physically dead (i.e., the church militant with the church triumphant) worship continually. In the world, however, this one church appears in the form of local congregations, each one called to fulfill the role of being a microcosm (a small-scale representative sample) of the church as a whole. This explains how it is that for Paul the one church universal is the body of Christ (1 Cor. 12:12-26; Eph. 1:22-23; 3:6; 4:4), and so is the local congregation (1 Cor. 12:27)." http://www.monergism.com/The%20Church%20by%20J.I.%20Packer.html 7. Lee Irons: Although one common use of ekklesia in the New Testament is to refer to the local church, that meaning is secondary to its universal meaning as the entire church of Jesus Christ, or what Paul calls "the fullness of Christ." Local congregations like the house churches of Ephesus are merely particular expressions of the worldwide body of believers united to Christ and to one another by the Spirit. http://www.geftakysassembly.com/Articles/BiblicalExposition/EcclesiologyOfEph esians.htm 8. John Boonzaijer, "One, Holy, Catholic Church" ...ekklesia, the assembly of the Lord, continues to be a congregation of people brought into existence by God, which receives its sustenance, faith and identity from His presence. ....The Reformers identitfied the following three marks of the true church: (1)

the true preaching of God's Word, (2) the proper administration of the sacraments, and (3) the exercise of biblical discipline. 9. Alan Knox Therefore, when we read the word church in the New Testament, we should always remember that the author is talking about a group of people. The New Testament writers are constantly talking about the church in relational terms. Primarily, I divide these relationships into three types (although they are interrelated): 1) the relationships between God and his people, 2) the relationships among Gods people, and 3) the relationships between Gods people and others (i.e., those who are not Gods people). http://www.alanknox.net/2011/04/definition-church-or-ekklesia/ 10. Mark Driscoll, Vintage Church The local church is a community of regenerated believers who confess Jesus Christ as Lord. In obedience to Scripture they organize under qualified leadership, gather regularly for preaching and worship, observe the biblical sacraments of baptism and Communion, are unified by the Spirit, are disciplined for holiness, and scatter to fulfill the Great Commandment and the Great Commission as missionaries to the world for God's glory and their joy. http://marshill.com/2010/10/13/this-is-how-we-define-church 11. Elmer Towns, 11 Innovations Our working definition of church is "an assembly of professing believers, uniquely indwelt by Jesus Christ, under the discipline of the Word of God, administering the ordinances and led by spiritually gifted leaders." (p. 18) 12. Andrew Purves Reconstructing Pastoral Theology (pg. 97) The starting point in ecclesiology is the ontological connection between Christ and the church. The church exists as church only insofar as it is Christs body, in union with him, meaning also our union in him, both of which are a matter of his free and gracious choice. The church has no other ground of being than Jesus Christ. This means in a primary way that the church is not the church as institution, or a voluntary collection of free, religiously and ethically motivated individuals, or, with its episcopate, as an historically ordered hierarchy that determines what it is and what it does. It is Christ alone who determines the that and the what of the church, who loves the church and calls and forms it according to his own purpose. The church is what he is in that he is Lord of the church in whom and from whom alone it has life. As such, the church belongs to Christ, not to itself. The church is not self-referenced. In a primary sense, its being is iconic, not institutional, as it points away from itself to Christ.

13. DCPI definition

A church is a group of believers in Christ who meet for biblical worship, learning and mission. www.dcpi.org/files/.../Biblical%20Definition%20of%20Church.pdf 14. Eerdman's Dictonary of the Bible: The NT understands church to refer to the visible expression of the gathered followers of Jesus Christ who have been grafted into a community created by God, under the banner of Jesus Christ, embodying in an anticipatory way the life and values of the new creation 15. Baker Encyclopedia of the Bible The use of this word in the NT is somewhat dependent upon the OT and the Greek world. In the former, the word designated the congregation of the Israelites, especially when they are gathered for religious purposes and specifically for the purpose of hearing the Law (Dt 4:10; 9:10; 18:16; 31:30; Jgs 20:2; Acts 7:38). In the Greek world the word church designated an assembly of people, a meeting, such as a regularly summoned political body, or simply a gathering of people. The word is used in such a secular way in Acts 19:32, 39, 41. The specifically Christian usages of this concept vary considerably in the NT. (1) In analogy to the OT, it sometimes refers to a church meeting, as when Paul says to the Christians in Corinth: when you assemble as a [in] church (1 Cor 11:18). This means that Christians are the people of God especially when they are gathered for worship. (2) In texts such as Matthew 18:17; Acts 5:11; 1 Corinthians 4:17; and Philippians 4:15, church refers to the entire group of Christians living in one place. Often the local character of a Christian congregation is emphasized, as in the phrases, the church in Jerusalem (Acts 8:1), in Corinth (1 Cor 1:2), in Thessalonica (1 Thes 1:1). (3) In other texts, house assemblies of Christians are called churches, such as those who met in the house of Priscilla and Aquila (Rom 16:3; 1 Cor 16:19). (4) Throughout the NT, the church designates the universal church, to which all believers belong (see Acts 9:31; 1 Cor 6:4; Eph 1:22; Col 1:18). Jesus first word about the founding of the Christian movement in Matthew 16:18 has this larger meaning: I will build my church, and the powers of death shall not prevail against it. The church, both as a universal reality and in its local, concrete expression, is more specifically designated in Pauls writings as the church of God (e.g., 1 Cor 1:2; 10:32) or the church of Christ (Rom 16:16). In this way a common, secular Greek term receives its distinctive Christian meaning, and sets the Christian assembly/gathering/community apart from all other secular or religious groups.

16. Evangelical Dictionary of Biblical Theology: At the heart of the expression of the churchs faith are the sacraments of baptism and the Lords Supper. The former symbolizes entrance into the church while the latter provides spiritual sustenance for the church. 17. Holman Treasury of Key Bible Words Thus, when reading the New Testament, Christians need to be aware of the various ways in which the word church is used. On the most basic level, the ecclsia is any gathering of believers. On another level, the ecclsia is an organized local entity, comprised of all the believers in any given locality. The ecclsia is also the universal church whose constituents are all the believers who have ever been, are now existing, and will ever be. The New Testament writers used all of these various meanings of ecclsia. 18. Internal Revenue Service, USA "DEFINING "CHURCH" - THE CONCEPT OF A CONGREGATION" by Robert Louthian and Thomas Miller "To be a "church" a religious organization must engage in the administration of sacerdotal functions and the conduct of religious worship in accordance with the tenets and practices of a particular religious body." In applying the analysis to determine whether a religious organization may properly be characterized as a church, the Service considers whether the organization has the following characteristics: (a) a distinct legal existence, (b) a recognized creed and form of worship, (c) a definite and distinct ecclesiastical government, (d) a formal code of doctrine and discipline, (e) a distinct religious history, (f) a membership not associated with any other church or denomination, (g) an organization of ordained ministers, (h) ordained ministers selected after completing prescribed studies, (i) a literature of its own, (j) established places of worship, (k) regular congregations, (l) regular religious services, (m) Sunday schools for religious instruction of the young, (n) schools for the preparation of its ministers, and (o) any other facts and circumstances that may bear upon the organization's claim for church status. See IRM 7(10)69, Exempt Organizations Examination Guidelines Handbook, text 321.3(3). Summary: The presence or absence of a congregation is a key factor in analyzing whether an organization should be classified as a church

www.irs.gov/pub/irs-tege/eotopica94.pdf

Some observations for discussion about the question if XYZ is a church: 1. A number of authors above include: (1) any grouping of believers; (2) a local congregation and (3) the church universal in their definitions. XYZ could conceivably fit into items 1 and 3, but not into 2. This is especially demonstrated by the IRS [#18] stress on local congregations. 2. The quote by Purves (#12) provides a sober reminder that the church is not selfreferencing, and this aspect must enter into any discussion concerning the identity of a church. The ecclesiology of the book of Ephesians is a reminder that a church is first and foremost identified by who it is, not by what it does. See " "Corporate Identify formation: The ekklesia in Ephesians" St. Francis Magazine. Online www.stfrancismagazine.info/ja/images/stories/ephesians-corniche.pdf 3. Room did not permit quotations about the organizational nature of the local churches or groupings of local churches of a similar 'flavour' into a denomination. The orderly skeletal structure of these local assemblies and groups of them is a way to mobilize and organize the life that is within them. This would appear to be out of bounds for XYZ organizationally, even though partners could play a vital role as individuals here. 4. As quote #15 would suggest, the sacrament of baptism is a symbol of entry into the church in general, but also very much connected with the local church. One wonders if by conducting the Lord's Supper, XYZ might be somehow affirming its union with the church universal, but in a subtle fashion taking the place of the sustenance of the local church. Shin--see below states his position very strongly--perhaps overly so "No parachurch ministry can and has the right to practice the sacraments, and without the sacraments a Christian disobeys the Lords direct command. No parachurch ministry has the call to preach the Word in season and out of season (2 Tim. 4:2). No parachurch ministry has biblically-mandated forms of leadership (Eph. 4:11-12). No parachurch ministry is promised spiritual maturity as a result of its faithful ministry to God (Eph. 4:13-14). Finally, no parachurch ministry is given the promise to defeat Satan with spiritual power. In this context then, it is vital and necessary that the Christian join a local church body for the sake of spiritual growth, spiritual health, and spiritual power." 5. Some quotes add a qualitative aspect to either leadership or the sacraments, i.e. "qualified leadership" (#10), and "proper administration of the sacraments" (#7++). Does XYZ have the tools to make qualitative judgements in these areas for those who serve the local church? The IRS document would suggest that distinctives according to

an agreed upon training and screening process are part and parcel of the definition of church.

6. The IRS statement to the effect that a church features "a membership not associated with any other church or denomination" would appear to preclude XYZ. 7. Something that XYZ might want to wrestle with is a quote about parachurch organizations in J.I. Packer's " A Stunted Ecclesiology? The Theory & Practice of Evangelical Churchliness and several articles below.

"Factor four is the parachurch-centeredness that is nowadays virtually an evangelical trademark. No one should fault evangelicals for creating a plethora of parachurch ministries; they are needed if the work of the kingdom is to get done. Parachurch agencies supplement the ministrations of the church with auxiliary activities and specialist skills that local congregations lack. Missionary societies were first in this field, followed by societies for specialized service at home, and from these beginnings has grown todays vast mix of parachurch bodies, ranging from the very small to the very large (Campus Crusade, Focus on the Family, the International Fellowship of Evangelical Students, the Billy Graham Evangelistic Association, and such like). Everyone should be glad they are there, and rejoice in the work they do. But sadly, by the same narrowing process described above, these agencies of Gods kingdom draw interest, prayer, enthusiasm, and money away from the wider-ranging, slower-moving, less glamorous realities of congregational life, so that the parachurch body comes to have pride of place in supporters affections and in effect to be their church. Here, again, the antithesis is improper in theory but potent in practice, and must appear as yet a fourth facet of evangelicalisms stunted churchliness." http://www.touchstonemag.com/archives/article.php?id=15-10-037-f Is There a Natural Distinction Between Church and Parachurch? Jerry Whites distinction [i.e. calling the parachurch, the para-local church] is one that attempts to solve both problems. It attempts to maintain the uniqueness of the parachurch without neglecting the relationship to the local church. But one must ask the question of whether this distinction is legitimate in the first place. Is there a biblical distinction that says that there must be an entity apart from the local church, to minister where the local church does not reach? Generally speaking, the parachurch came to being around the 18th century. Mission boards, tract societies, student movements, were all a part of the evangelistic fervor that was prevalent at the time. To say that these movements were not from God would

be futile. God obviously was at work and used these ministries and organizations to expand His Kingdom, and His church. But does this mean that this is Gods primary means to expand Gods Kingdom? If the foundational definition is to stand, then it must be the church that is to be the sole vehicle of Kingdom expansion. This is where the distinction needs to be clarified. While the parachurch was borne from necessity, to say that it was apart from the local church is a misconception. Every early evangelistic movement would associate itself with the local church. Many of the missions boards and early tract societies were denominational, submitting to the leadership of national denominations. Whites term, para-local church, still assumes that the parachurch is outside of the confines of local church leadership, something that initial parachurch movements did not intend. The parachurch, as White declares, does not operate alongside the church. Rather, the parachurch would be better off understood within the context of the local church itself. Darrel Cox writes: I suggest that the phenomena which we have come to understand as parachurch ministries would be better described as specialized institutional ministries. Such a designation would avoid the unnecessary confusion that results from para or para-local church, while still accurately describing the distinct nature of the institution. No one denies the parachurchs intention or effectiveness in advancing the Kingdom of God. But was the parachurchs ministry outside the parameters of the local church? This question needs to be answered in light of the biblical evidence for the church itself.

For further reading: 1. Edmund Clowney, "A Biblical Theology of the Church" [JS-this is a comprehensive Trinitarian, God-centered explanation of the origins of the church, and its roles in worship to God, nurturing the saints, and witnessing to the world. It also has an extensive, though slightly dated (1987) bibliography] http://beginningwithmoses.org/oldsite/articles/btchurch.pdf 2. From Clowney's book, The Church "To avoid bewilderment among these many perspectives on the church, we need to focus on the apostolic gospel by which the New Testament church was founded. The saving truth of the gospel is to be believed, and proclaimed to the nations. The gospel is also to be lived, for holiness, no less than truth, marks the Spirit's work. Further, this believing, proclaiming and living take place within a community. Those who are in Christ are joined to one another in an organism. There is a holy, spiritual order to God's community. It is not formed like other organizations, but it is a colony of heaven, a pilgrim people, traveling toward the day of Christ's return." (p. 72)

3. Sam Shin, "The Church and the Parachurch" blog September 8, 2008 http://blogogetics.com/the-church-and-the-parachurch/ 4. Jerry White, The Church and Para-Church: An Uneasy Marriage, 1983 [JS-some reviewers question if White is truly neutral, especially as the director of Navigators.] 5. How Church and Parachurch Should Relate : Arguments for a Servant-Partnership Model.Full Text Available By: Hammett, John S.. Source: Missiology, 28 no 2 Ap 2000, p 199-207. Abstract: This article addresses the relationship between churches and parachurch groups and argues for a servant-partnership approach. With this model parachurch organizations work as legitimate and valuable partners with churches in ministry, but possessing a status subordinate to that of churches. This model is based on a claim of theological priority for the church, in both local and denominational expressions, and the doctrine of the priesthood of all believers. Conclusion There are other pragmatic reasons for calling parachurch groups to a more conscientious partnering with churches. Ralph Winter notes the problem of independent agencies "accountable only to donors uninformed about technicalities and IRS agents unconcerned about goals" (1979:169). Frank Tillapaugh notes the "transition problem" encountered by those in parachurch groups whose ministry is limited to a particular age group (1982:24). Sooner or later, the great majority of believers will depend on churches for their ongoing spiritual life and ministry, and parachurch groups are irresponsible if they do not prepare their members for that eventuality. Seeing churches as partners would be a good first step. Other practical expressions of the servant-partnership model could be matters as simple as insuring that all staff members of a parachurch group are active members of local churches. Other expressions could also include a parachurch group inviting a church or a denomination to select a representative to serve on its board of directors (Lausanne Committee 1983:33; Willmer and Schmidt 1998:179-185). For their part, churches who have members serving on parachurch staffs may want to list such members in their bulletin as part of their church's staff, invite them to share reports on their ministries with the church, and provide part of their support within the church's mission budget. Perhaps more important than particular actions would be the grasping of the vision of the parachurch as truly the servant and partner of the church, rather than a freelance rival. If that vision could be grasped and accepted as theologically important, the practical steps needed to move toward realization of the vision could be found, and, as a result, Christ's mission to the world would be strengthened.

6. The Church-Parachurch Conflict : A Proposed Solution. By: McKinney, Larry J.. Source: Didaskalia (Otterburne, Man.), 6 no 1 Fall 1994, p 47-57

As these organizations have grown, the clergy and church lay leadership have suggested that "the tail has begun to wag the dog." With respect to power issues, influence and money, the parachurch agencies appear to be running the show. Stephen Board, former contributing editor of Eternity, described this problem as follows: Their critics, usually pastors, charge them with imbalance, doctrinal indifference, and exploitation of congregations, for money and people. The major criticism and the one that is the easiest to make stick, is that they lack accountability to anyone but themselves. Parachurch groups are religion gone free enterprise. (p. 47)

Recommendations for the Parachurch Organizations (p. 50ff) 1. Define Your Mission 2. Define Tour Relationship To Local Churches 3. Insist That Parachurch Staff Members Be Involved In Local Churches 4.Channel The Fruit Of Tour Ministry Into Local Churches 5. Maintain Regular Communication With Local Churches 6. Do Not Try To Be All Things To All People

Recommendations for the Local Church (p. 52ff) 1. Recognize The Parachurch Ministry As A Legitimate Extension of the Local Church 2.Utilize Parachurch Organizations In Their Areas Of Specialization 3. Do Not Expect Parachurch Staff Members To Be Full-Time Employees Of The Church 4. Avoid A Competitive Spirit 5. Encourage Greater Financial Support To Parachurch Ministries [with accountability]

6. Examine Parachurch Groups To Determine If They Are Worthy Of Support