Contemporary 'Christian Theology and Thought' in the first century church
Bishop J. L.Payne
Back To The First Church
THERE IS A NEED to understand the pattern and to EXPLAIN with understanding the problem in most of todayâs church establishments as it is in reference to the first century church. The question is who are right or wrong in the understanding of the Theology and Doctrine of the church as we go back to the First Church. Rather than trying to explain well over 2,500 Christian groups and denominations in North America alone, is it not best to explain the original faith, theology and doctrine of the church? By studying what the Founder of the Church established and gave in the beginning, âwe can start from the beginning of the Church itself and work our way through history to the present.â
The birthday of the Church was Pentecost, the day the Holy Spirit descended on the twelve Apostles and one hundred and twenty (120) in the Upper Room. That day some 3,000 souls believed in Christ and were baptized. When the first Christian community began, "they continued steadfastly in the Apostles' doctrine and fellowship, in the breaking of bread (Communion), and in prayers" (Act 2:42).
From Jerusalem, the faith in Christ spread throughout Judea, to Samaria (Acts 8), to Antioch and the whole Gentiles world (Acts 13), where we find new converts and new churches throughout Asia Minor and other countries of the Roman Empire.
From the pages of the Epistles and the book of Acts, we learn that the Church was not simply another organization in Roman society. The Lord Jesus Christ had given the promise of the Holy Spirit "will guide you into all truth" (John 16:13). That promise was fulfilled at Pentecost, when the Church was given at birth a divine institution far above all earthly organization. In Ephesians (Eph. 2:21) St. Paul called it "a holy temple of the Lord." The Church was a dynamic organism, the living Body of Jesus Christ. She made an indelible impact in the world, and those who became part of her were inwardly renewed.
But we also discover in the New Testament itself that the Church had her share of problems. All was not perfection in her movements and procedures. Individuals in the Church sought to lead her off the path of the Apostles established order, and they had to be dealt with and the various errors they propagated. It is at this juncture the Apostle Paul wrote to the body of churches in several places a theological and biblical correction. In other words, there was a solution given and a path of truth to follow. There were several errors from doctrines taking place in the churches demanding repentance of those who error. The Church in Laodicea is a vivid example (Revelation chapter 3). Discipline was administered for the sake of purity in the Church. But there was growth and a maturing even as the Church was attacked from within and without. The same Spirit who gave her birth gave her power to correct and purify her members. The Church grew and became strong until she eventually covered the whole of the earth and the Roman Empire.
The Second Century
AS THE EARLY CHURCH moves into the order and pattern of the New Testament principles and procedures, it is important to understand the growth and development of the Church. One category important for all Leadership and Christian laity is the Churchâs Doctrines and Theology. Did the church maintain the truth of God as given by Christ and His Apostles? Secondly, what about the church maintaining its worship patterns from the beginning? Is there a discernible way in which the people of God have offered a sacrifice of praise and thanksgiving to Him (total commitment) as they move into churchâs history?
Thirdly, letâs consider Churchâs government. What is the government of the Church?
1. Theology and Doctrine: Not only did the Church begin under the teaching of the Apostles, but she was also instructed to "stand fast and hold the traditions which she was taught, whether by word or our epistle" (II Thessalonians 2:15). The Apostle Paul insisted that those matters in letter or speech delivered by him and his fellow Apostles, both in person, and in the writings (that later would come to be called the New Testament), be adhered in studies with commitment, conviction and study. The apostle gave warnings as "in the name of our Lord Jesus Christ... withdraw from every brother who walks disorderly and not according to the tradition which he received from us" (II Thessalonians 3:6). The doctrines taught by Christ and His disciples are to be safeguarded by "the Church of the living God, the pillar and ground of the truth" (I Timothy 3:15) and are not open for reinterpretation.
The first half of the first century, a dispute over adherence to Old Testament laws arose in Antioch. The matter could not be settled there, and outside help was needed. The leaders of the Antioch Church, which had earlier prayed and send Paul and Barnabas as missionaries, brought the matter to Jerusalem for consideration by the Apostles and elders there. The matter was discussed, debated, and a written decision was made.
It was James, the brother of the Lord, and the first Bishop of Jerusalem, who gave the solution to the problem. This settlement, agreed to by all concerned, at what is known as the Council of Jerusalem (Acts 15), set the pattern for the use of Church councils in the centuries ahead to settle doctrinal and moral issues that arose (in accordance with Matthew 18:17). Thus, in the history of the Church we find many of such councils, and on various levels, to settle matters of dispute, and to deal with those who do not adhere to the Apostolic teaching and faith.
In addition to this well-known controversy, the first three hundred years of Christian and Church history were several occasions marked by the appearance of certain heresies or false teachings such as secret thoughts, ideologies and philosophic schemes initiated by (Gnosticism), wild prophetic programs such as (Montanism), and there were grave errors regarding the God Head and the Baptism of the Holy Spirit such as (Sabellianism).
In the early fourth century, a heresy developed with potential of affecting the church worldwide. It came from within Alexandria (Egypt). There teaching came that denied the eternality of the Son of God, claiming, contrary to the Apostles' doctrine, that the Son was a created being who came into existence at a point in time and thus was not truly God. This serious error crept through the Church like a cancer. Turmoil spread almost everywhere. To solve the problem, the first International-Church, or worldwide ecumenical council met in Nicea in A.D. 325 to consider this doctrine. Some 318 bishops, along with priests and deacons, rejected the new teaching of Arius (the name of person whom this doctrine came) and his associates and the council upheld the Apostles' doctrine of Christ, confirming "there never was a time when the Son of God was not," and issued a definition of the Apostolic teaching concerning Christ in what we today call the Nicene Creed.
Between the years 325 AD and 787 AD, seven such worldwide or international church councils were held, all dealing first and foremost with a specific challenge to the apostolic teaching about Jesus Christ. These are known as the Seven Ecumenical Councils, meeting in the cities of Nicea, Ephesus, Chalcedon, and Constantinople.
For the first thousand years of Church and Christian history, the Church under the Apostle teaching was saved from the heretics. The Apostles embraced and defended the New Testament Apostolic teaching and faith. There were no divisions. And this one faith, preserved through all these trials, attacks, and tests, this one apostolic faith, was later called the Orthodox faith.
2. Worship: Doctrinal purity was strongly and tenaciously maintained. But true Christianity is far more than adherence to a set of correct beliefs alone. The life of the Church is centrally expressed in her worship, pattern, service, devotion, commitment or adoration of God the Father, Son and Holy Spirit. It was Jesus Himself Who told the woman at the well, "the hour is coming, and now is, when the true worshippers will worship the Father in spirit and truth; for the Father is seeking such to worship Him" (John 4:23).
At the Last Supper, Jesus instituted the Lord Supper or as some refer to as the Eucharist or Holy Communion, when He took bread and wine, blessed them, and said to His disciples, "This is My body which is given for you; do this in remembrance of Me" and, "This cup is the new covenant in My blood, which is shed for you" (Luke 22:19-21). From New Testament books such as the Acts and Corinthians we know that the faithful Believers received Holy Communion each Lord's Day (Acts 20:7-11. We have learned from the writing of many early historians that the Lord Supper or Eucharist was at the very center of Christian worship in those early days of the church.
The Law, the Psalms, and the Prophets were read in the synagogues of the Jews, so the Church also immediately gave high priority to the public reading of Scripture and to preaching in her worship, along with the Lord Supper.
Even before the middle of the first century, Christian worship was known by the term liturgy, which means literally "the common work" or "common service." The early liturgy of the Church's worship was composed of the two essential parts: (1) the liturgy of the word, including hymns, Scripture reading, and preaching; and (2) the liturgy of the faithful believers, composed of intercessory prayers, the greeting brotherly kiss of peace, and the Lord Supper. From the very beginning of the church, the liturgy had taken it place in the church in a definite shape and form. These acts of churchâs order continue as an order and form of fellowship in the New Testamentâs church today.
The ancient Church or as sometimes we refer to as the primitive church was a church at worship! There was a basic pattern and shape of Christian worship that was observed from the very beginning. And as the Church grew and matured, that structure matured as well. Hymns, Scripture readings, and prayers were intertwined in the basic foundation of the church. There was a clear, purposeful pattern of the churchâs growth throughout the year, praises in word, song, and praise the birth, ministry, death, resurrection, and ascension of the Lord Jesus Christ and marking the Christian life a constant experience. The Christian life was lived and in reality the saints lived holy and in constant worship in the Church. Baptism was a practice procedure. There were communion among the saints daily as the Christian faith was sought and practice. The power of the church was in practice (as the teaching of Islam strongly teach their faith in oneness thru practice of their faith). The early church was clearly a church that practice what it taught. Marriage, anointing of the sick, repentance and confession of sins for salvation, and ordination to the ministry of the Gospel were practiced performed.
3. Government: It is a fact that the Apostles were the leaders of the Church at the very first beginning. They had been given the commission to preach the Gospel (Matthew 28:23) and the authority to demand evil spirit to obey them and to pray for the sick to be healed. They were to preach the forgiving of sins (John 20:23). The apostleâs mission was more than simply preaching, but also preaching theology, doctrines and establishing Biblical order in the church. They built the Church under Christ's headship! The church was govern as the greater Apostle Paul writes in Ephesians 4:11 by the governmental leadership God set in the church. These offices were evidenced in the first century church.
a. First, the office of apostle/bishop. The Apostles themselves were the first bishops in the Church. Even before Pentecost, after Judas had turned traitor, Peter declared in applying Psalm 109:8, "Let another take his office (bishopric)" (Acts 1:20). The word office or bishopric refers to the office of a bishop, and its use obviously indicates a role of the Apostles as bishops. We argue sometimes that the office of bishop was a later office given by man. Quite to the contrary, the Apostles were the New Testament bishops, and they appointed bishops to succeed them to oversee the Church in each locality. Apostles are the spiritual office of the bishop. The âbishopâ title refers more to the administrated duly of the apostle.
Occasionally, the objection is still heard that the office of bishop and presbyter (elder) were originally identical. It is true that the terms are sometimes used interchangeably in the New Testament while the Apostles were present, but it was the understanding of the entire early Church that, with the death of the original Apostles, the offices of bishop and presbyter (elder) were more distinctly in the order Apostle/Bishop and the presbyter (elders-often were pastors and other ministers in church leadership). Ignatius of Antioch, consecrated bishop by A.D. 70 in the church from which Paul and Barnabas had been sent out, writes just after the turn of the century that bishops appointed by the Apostles, surrounded by their presbyters (elders), were everywhere in the Church.
b. The office of presbyter. Elders or presbyters are mentioned very early in the life of Church in the book of Acts and in the Epistles. It is evident that in each place a Christian church community developed, elders were appointed by the Apostles to pastor the people.
c. The office of deacon. The deaconâs office in the government of the New Testament Church was practice with great detail. At first the Apostles fulfilled this office themselves. But with the rapid growth of the Church, the apostles no longer could handle these duties and required the seven initial deacons who were elected by the apostles (Acts chapter seven). They were ordained to help in the responsibility of caring for those in need. It was one of these deacons, Deacon Stephen, who became the first martyr of the Church.
Through the centuries, the deacons have not only served the material needs of the Church, but also have held a key role in the service and worship, and the liturgical life of the Church. Often, many deacons became ministers and ultimately entered the presbyters (elders) office themselves.
The authority of the bishops, presbyters (pastors, elders, ministers), and deacons were very close to the people of the church. The church was called to submit to those who ruled (Godly leadership) over them (Hebrews 13:17, I Peter 5:5); and they were also called to give themselves to the direction of the leadership in the Church. The tragic of the leadership has been when those bishops who have on occasions in the history of the church, changed course and established their own directions. Several Church leaders (bishops) departed from the New Testament Churchâs principles (order and procedures) given by Christ and the original apostles. They usurped authority for themselves. This brought the order given by Christ into question. This was deviation from the foundation laid by our founder, the Lord Jesus Christ.
This fact persists and must be held too, that it was out of the ministry and life of the original Apostles that the church and the people of God, the laity, were established in the Church. This gave the church it spiritual effectiveness. It became the responsibility of the bishops, the pastors, and the deacons, and others of the five fold ministry (prophets, evangelist, teachers) to maintain the reality of Christâs Kingdom in His earthly church. The laity of the church must be led in Godâs order.
We must conclude that the worship of the Church at the close of the first 1,000 years had substantially the same order of things as they had at the very beginning of the organized church. They moved from place to place yet retaining that order and procedures. The doctrine was the same. The whole Church confessed one creed, the same in every place, and had weathered many attacks. The government of the Church was recognizably one everywhere. And this One Church was what we call the Orthodox Church. It maintained Christâs order for Hisâ Church.
One Thousand Years later- a Parting of the Ways
TENSIONS BEGAN TO MOUNT as the first millennium was drawing to a close. They were reaching the breaking point as the second 1000 years began. While numerous theologies, doctrinal, ideologies, political, economic, and cultural factors began to be at work and to split the Church in a division that would be what we later recognized as the East and the West, two giant issues ultimately emerged above others: (1) the claim by the Pope of Rome to have authority over all other bishops of the Church where ever and who ever; (2) and the additional clauses to the Church's creed and the demands of separation by others from the Roman catholic church rule, thought, theologies, political, economic and secular position.
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