In the previous post we considered the apostolicity of the church in terms of the doctrinal foundation comprised in the apostolic traditions, as witnessed in the New Testament documents. However, apostolicity consists in more than the historic ecclesiastical recognition of these documents’ canonicity (or their current collection of dust on our coffee tables). The authoritative traditions contained therein involve not merely a pattern of sound words to be confessed, as we saw, but also an apostolic pattern of life to be imitated (e.g., Phil.3:17). Apostolicity is not merely according to a professed faith, then, but an embodied faithfulness. It is a living orthodoxy. And in particular, such orthodoxy finds expression in the corporate life of the body of Christ, the Church of the living God.
In writing to Timothy about ecclesiastical matters, Paul declares: “the household of God…is the church of the living God, the pillar and support of the truth.”
In referring to the “household of God” as the “pillar and support of the truth,” Paul likens the church to a temple. In the ancient world, temples physically represented the glory of deity, epitomizing the celestial power and prestige of the gods on earth. They were designed to awe us with their ornate beauty and architectural grandeur, and thus (sensationally) convey the august splendor and holy presence of deity. In a word, they were man’s attempt to symbolize the divine, and so make the ineffable effable, the invisible visible, and the ethereal tangible.
As the visible temple of the invisible God, the church bears witness to the glory, majesty, wisdom, and righteousness of God in the world.
Regarding the divine wisdom, Paul writes to the Ephesians, “the manifold wisdom of God might now be made known through the church,” (3:10). Hence, the church is the instrument through which God’s truth (hidden in ages past, but now unveiled in the revelation of Christ, 3:2-9) is presently manifested to the entire cosmic order (even the heavenly rulers). As the pillar of truth, the church upholds the gospel before a watching world. And so John Stott writes in his commentary on First Timothy:
In writing to Timothy about ecclesiastical matters, Paul declares: “the household of God…is the church of the living God, the pillar and support of the truth.”
In referring to the “household of God” as the “pillar and support of the truth,” Paul likens the church to a temple. In the ancient world, temples physically represented the glory of deity, epitomizing the celestial power and prestige of the gods on earth. They were designed to awe us with their ornate beauty and architectural grandeur, and thus (sensationally) convey the august splendor and holy presence of deity. In a word, they were man’s attempt to symbolize the divine, and so make the ineffable effable, the invisible visible, and the ethereal tangible.
As the visible temple of the invisible God, the church bears witness to the glory, majesty, wisdom, and righteousness of God in the world.
Regarding the divine wisdom, Paul writes to the Ephesians, “the manifold wisdom of God might now be made known through the church,” (3:10). Hence, the church is the instrument through which God’s truth (hidden in ages past, but now unveiled in the revelation of Christ, 3:2-9) is presently manifested to the entire cosmic order (even the heavenly rulers). As the pillar of truth, the church upholds the gospel before a watching world. And so John Stott writes in his commentary on First Timothy:
“The purpose of pillars is not only to hold the roof firm, but to thrust it high so that is can be clearly seen even from a distance. The inhabitants of Ephesus had a vivid illustration of this in their temple of Diana or Artemis. Regarded as one of the seven wonders of the world, it boasted 100 Ionic columns [or pillars], each over 18 meters high, which together lifted its massive, shining, marble roof. Just so, the church holds the truth aloft, so that it is seen and admired by the world. Indeed, as pillars lift a building high while remaining themselves unseen, so the church’s function is not to advertise itself but to advertise and display the truth.”
And it not only broadcasts the truth in proclamation, but also exemplifies the truth (visibly, as it were), following the apostolic pattern of not merely preaching Christ crucified, but living Christ crucified (cf. 2Co.4:1-12; Phil.3:7-17). For, as the apostles did preeminently, the church serves as a spectacle to the world - to men and to angels (1Co.4:6-17), who long to look into such things (cf. 1Pe.1:12). We are a people on display, then, to the glory of God (cf. Mt.5:14-16; Phil.2:15).
As a temple embodies heavenly glory on earth, so the church embodies the divine truth, giving an audible voice and corporeal ‘body’ to the gospel of Jesus Christ, in whose face shines the glory of God (2Co.4:4). Indeed, we are not only the earthy 'hands' and 'feet' of Christ in the world, but the very aroma of Christ (2Co.2:14-16)! The dazzling basilicas and grandiose cathedrals of the medieval church, now functioning primarily as museums in Western Europe, are symbolically illustrative of this glorious purpose of the church. (If only the church had spent more of its resources on building men rather than edifices, her legacy to Europe would perhaps have been more than merely emblematic of her glory. Jerome keenly observed centuries before, "Many build churches nowadays; their walls and pillars of glowing marble, their celiings glittering with gold, their altars studded with jewels. Yet to the choice of Christ's ministers no heed is paid.")
But Paul also calls the church the “support” or “foundation” of the truth. At first this seems to reverse the apostle’s earlier statement in Eph.2:20, to the effect that the church is founded upon the truth, as the mystery of Christ revealed through the apostles and prophets (cf. Eph.3:2-9). Yet here we see the church is the foundation of the truth, which, again, appears to be the revelation of the mystery concerning Christ (1Ti.3:16). So which is it? Is the church founded on truth (and hence Chrysostom’s gloss, “for the truth is the pillar and ground of the church”), or is the truth founded on the church?
The answer, of course, is both.
The church’s foundation has been established once and for all in the apostolic ministry of the word. There is no other foundation (cf. 1Co.3:10-11). And, yet, having been thus established, the church now stands as the concrete expression of this word in history. As the organic result of the gospel in the world, it is a living demonstration of the mystery of God revealed in the present age.
Paul didn't merely proclaim the gospel; he planted churches. He could not do otherwise; for the church is the efficacious result of God’s Word proclaimed to sinners (cf. 1Pe.1:23; Jas.1:18), the divine power for salvation to all who believe (Ro.1:16). When the gospel is faithfully preached, the church is born, washed, and renewed (cf. Ro.10:17; 1Th.1:4-5; 2Th.2:13-14). Moreover, the apostles saw the formation (and perfection) of the church, not as the accidental result of their preaching, but the very purpose of it (e.g., Col.1:28-29; cf. Eph.4:11-16)!
And so the church is both founded upon the truth, being utterly dependent upon the doctrines of Christ and the apostles for spiritual life and growth – for her very existence – and yet this truth necessarily finds expression through the church as the body of believers united under Christ’s headship, and particularly in the formation of local churches (in real space and in real time).
Thus the church both announces the glorious truth to the world, and grounds it in the world. And it is precisely as the concrete embodiment of truth that the church serves as the foundation of it.
In all of this, then, the church functions to publish, demonstrate, defend, vindicate, and so establish the mystery of Christ on earth, and thereby glorify our Father in heaven (cf. 1Pe.2:9-3:16)!
But as a temple to the living God, the church is no mere monument, silently memorializing the work of Christ in the world. In referring to the “household (oikos) of God,” Paul sees the church not only as a landmark of the kingdom (as it were, the terrestrial crater to Christ's cosmic impact), but as the 'flesh and blood' manifestation of the divine administration (oikonomia, 1Ti.1:4; Eph.1:10; 3:9). In this ecclesia, the truth of God, His eternal plan, is realized in history (e.g., Eph.2:11-3:12) - unfolding within and through the church as the divine institution among human society. And thus the church is both the result and instrument of God's active redemption in the world through Christ. In this way, the church not only substantiates but enacts the gospel of Christ in history (as rooted in the incarnation, passion, and resurrection of Jesus Christ)!
But as a temple to the living God, the church is no mere monument, silently memorializing the work of Christ in the world. In referring to the “household (oikos) of God,” Paul sees the church not only as a landmark of the kingdom (as it were, the terrestrial crater to Christ's cosmic impact), but as the 'flesh and blood' manifestation of the divine administration (oikonomia, 1Ti.1:4; Eph.1:10; 3:9). In this ecclesia, the truth of God, His eternal plan, is realized in history (e.g., Eph.2:11-3:12) - unfolding within and through the church as the divine institution among human society. And thus the church is both the result and instrument of God's active redemption in the world through Christ. In this way, the church not only substantiates but enacts the gospel of Christ in history (as rooted in the incarnation, passion, and resurrection of Jesus Christ)!
As a result, the true church cannot be divorced from the apostolic mission (nor the mission from the church). In other words, apostolicity is determined not only by the church's doctrinal foundation but also by her mission in the world. It isn't merely our confession of faith that renders us "orthodox," but our obedience prompted by faith, and specifically our obedience to the divine mission. In a word, the church is apostolic in so far as the true gospel is preached to the nations! Dead orthodoxy is no orthodoxy. And a church that is not 'on mission' is no church at all.
To briefly summarize the conclusions of the last few entries, the apostolic mission, originally committed to the apostles of Jesus Christ, permeates the entire church, built upon their foundational ministries (both doctrinally and practically). As a result, the whole Christian community is shaped by this Great Commission. Therefore, all that we do and say as the church is contextualized by the Lord's command to make disciples among the nations.
The church, then, is both grounded (in sound doctrine) and fluid (in 'incarnational' forms); both established (as divine institution) and decentralized (as scattered saints); both organized (as a structured household) and organic (as a living, growing body), etc. But this is a topic for another post...
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