The English word "church" translate the Greek word ekklesa. In secular Greek ekklesa designates a public assembly and this meaning is retained in the New Testament (Acts 19:32, 39, 41).
In the Old Testament the Hebrew word qahal designates the public assembly of God's people (for example, Deut. 10:4; 23:2-3; 31:30; Psa. 22:23) and in the Greek translation of the Old Testament (LXX), this Hebrew word is translated with both ekklesa and synagoge. In the New Testament, ekklesa signifies the assembly of the Israelities (Acts 7:38; Heb. 2:12). Apart for these exceptions, the word ekklesa in the New Testament designates the Christian church both the local church (for example, Matt. 18:17; Acts 15:41; Rom. 16:16; I Cor. 4:17; 7:17; 14:23; Col. 4:15) and the universal church (for example, Matt. 16:18; Acts 20:28; I Cor. 12:28; 15:9; Eph. 1:22).
Throughout most of history the nature of the church has been defined by divided Christians trying to establish the validity of their own existence. The Donatists of North Africa in the early centuries focused on the purity of the church and claimed to be the only church that measured up to the biblical standard. In the Middle Ages various sects defined the church in such ways as to claim that they, and not the Roman Catholic Church, were the true church. The Waldenses stressed literal obedience to Jesus' teachings and emphasized evangelical preaching. The Roman Catholics claimed that the only ture church was that over which the pope was supreme as successor of Peter. The Reformers Luther and Calvin, following John Wyclife, distinguished between the visible and invisible church, claiming that the invisible church consists of elect only. Thus an individual, including the pope, might be a part of the visible church but not a part of the invisible and true church.
If one is to be true to the New Testament testimony, it must be acknowledged that there is a multipicity of images and concepts that contribute to an understanding of the nature of the church. A listing of a few of these will demonstrate the great diversity of images: the salt of the earth, a letter from Christ, branches of the vine, the elect lady, the bride of Christ, the exiles, ambassadors for Christ, a chosen race, the holy temple, priesthood, the new creation, fighters against Satan, the sanctified slaves, friends, sons of God, household of God, members of Christ, spiriual body. Though such a collection of images exists, it is nonetheless possible and useful to find the major concepts that hold these images together. From the Council of Constantinople in 381 and reaffirmed at Ephesus in 431 and Chalcedon in 451, the church has affirmed itself to be "one, holy, catholic, and apostolic."
The Church Is One. With as many denominations of Christian
churches, how can there be one church? The answer to this question
is that unity of the Church is not the unity of organization, but
is a spiritual unity in Christ. The Gospel of John speaks of the
one shepherd and the one flock (John 10:16), and Jesus prays that
his followers may be one even as the Father and Son are one
(John 17:20-26). In Gal. 3:27-28 Paul declares that in Christ
all are one, with no distinction of race, social status, or sex.
Acts 2:42 and 4:32 are likewise a clear statement of the oneness
of the church. Perhaps the most explicit statement on the unity of
church is Eph. 4:4-6:
"There is one body and one Spirit,
just as you were called to one hope that belongs to your call,
one Lord, one faith, one baptism, one God and Father of us all,
who is above all and through all and in all."
The unity of the Church is not unity of organization or worship.
Our church or denomination is not the vine and all others are the branches.
Rather, Jesus is the vine, and all of us are branches.
The Church Is Holy. The church is not holy because it is sinless, but is separated from what is profane and to the service of God. Christians are holy in that are separated for God's service and set apart to God (II Thess. 2:13; Col. 3:12).
The Church Is Catholic. The word "catholic" is derived from the Latin catholicus, which is derived from the Greek katholikos, meaning "universal." Although the word is not used in the New Testament to describe the church, the concept which it expresses is biblical. The catholicty of the church refers to the entire church, which is universal and has a common identity of the lordship of Jesus Chirst.
The Church Is Apostolic. Eph. 2:20 states that the church is "built upon the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone." Apostles are those who were eyewitnesses of the ministry of Jesus, and prophets are Christian prophets who were spokesmen for risen Christ. To claim that the church is apostolic is not to assert a direct line of succession through specific individuals. It is to recognize that the message and mission of the apostles as mediated through Scriptures must be that of the whole church. [1]
To continue press here
[1] In writing this part of the paper, I have relied very heavily upon
Roger L. Omanson's article on Church, The, in the
Evangelical Dictionary of Theology, pp. 231-233
[Grand Rapids, Michigan: Baker Book House, Fourth Printing, July 1986]
so that maybe I should put quotation marks around this part of the paper.
Thank you, Dr. Omanson.