Pictures of the Congregation
(Editorial - April 2002)
During the past several months, Bro. George Booker has been presenting “Pictures of Redemption.” We have been impressed that this approach to considering the atonement is right on the wave-length of scripture. Rather than trying to force-fit western style, structured, theological explanations, George’s articles are following the way scripture presents the saving work of God in Christ – a series of powerful pictures having great spiritual and emotional impact.
Scripture uses much the same technique in exhorting God’s people to avoid schism and work as one body. A variety of pictures, figures of speech, are used to depict the Lord’s congregation both in the New and in the Old Testaments. Just like in the pictures of redemption, while a variety of pictures are used, a common theme runs through them all. In the case of the pictures of the ecclesia, the common message is that many distinct individuals are to be joined into one unit.
In light of the current unity considerations, now is an appropriate time to review these pictures.
The human
body
The picture to
which we are probably most accustomed is that of likening the ecclesia to
the human body. We can’t miss the point as Paul gives it powerful
elaboration in many of his epistles. His essential point is this: in the
body, there are many easily distinguishable parts having a variety of
abilities and functions, but they are united into one working whole.
“Just as each of us has one body with many members, and these members do not all have the same function, so in Christ we who are many form one body, and each belongs to all the others” (Rom. 12:4-5 NIV). “For as the body is one, and hath many members, and all the members of that one body, being many, are one body so also is Christ” (I Cor. 12:12).
Paul stresses the point that, while there are many unique parts, there is only one body. “For the body is not one member, but many...But now are they many members, yet but one body” (I Cor. 12:14,20).
It becomes evident that God’s design of the human body has been carefully conceived so that no members should be neglected and that each member should sympathize with and care for the other members. “That there should be no schism in the body; but that the members should have the same care one for another. And whether one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it” (vs. 25-26).
Everyday we live out this analogy in our own physical bodies and there is no mistaking the intent of this lesson. We are to apply the points to ecclesial life. No matter what is our ethnic origin, cultural background or economic status, we are all united into one body.
“For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free. Now ye are the body of Christ, and members in particular” (I Cor. 12:13,27).
A temple made of stones
Those who live where buildings are made of stone or brick are daily
witnesses to another picture of the congregation. The believers, “are
built upon the foundation of the apostles and prophets, Jesus Christ himself
being the chief corner stone; in whom all the building fitly framed together
groweth unto an holy temple in the Lord” (Eph. 2:20-21).
In such structures, the parts are separately identifiable and have different functions -- corner stone, foundation stones, etc. -- but they form one unified structure. There are many parts but one whole. While this is clearly a characteristic of a building or temple made of stone, it is not true of all structures. A tent, for instance, would not suitably represent the ecclesia as the canvas appears as one piece rather than many separate, distinquishable pieces.
A unique tent
But
what of the tabernacle in the wilderness, was not this a tent that
represented the ecclesia?
Yes, it was. In order to do so, however, the tabernacle was constructed in a most unusual manner. The sections of the covering curtains were not sewn together but were coupled with loops and taches (a device, like a buckle, for fastening two parts together). They thus retained their individual identity while combining to form one tabernacle.
“Couple the curtains together with the taches: and it shall be one tabernacle...and couple the tent together that it may be one” (Ex. 26:6,11).
In like manner, the structure itself was formed of many separate boards tied into one unit by the middle bar that reached from end to end (Ex. 26:18-28).
Thus, rather than contravening the principle being considered, the peculiar construction of the tabernacle in the wilderness actually reinforces the importance of the ecclesia being a community of many parts united into one whole.
A family
We
are so accustomed to calling one another brother and sister, we easily
forget that this is really figurative language. The natural family is a
figure for the association to which we have been called in Christ. And in
this association, we, though many, are spoken of as all belonging to the
same family. The Lord emphasizes the point that there are not several
divine families, there is only one. Christ died that “he also should
gather together in one the children of God that were scattered abroad”
(John 11:52). Again, the apostle prays, “unto the Father of our Lord
Jesus Christ, of whom the whole family in heaven and earth is named”
(Eph. 3:14-15).
The Father, the Son, the angels and the saints are all spoken of as being included in the one family name. The point again is clear: many separate individuals united into one.
A flock of sheep
“I am the good shepherd, and know my sheep and am known of mine...and other
sheep I have, which are not of this fold: them also I must bring and
they shall hear my voice; and there shall be one fold, and one
shepherd”
(John 10:14,16).
The believers are likened to a flock of sheep. Once again it is stressed that, while several flocks might be more convenient, there “must” be only one flock gathered under one shepherd.
The use of sheep to represent believers, rather than goats or cattle, is significant. Of all herding animals, sheep tend to flock together and move together in a tightly knit unit.
The bread and the wine
The
memorial emblems speak of the unity shared among the various members of the
ecclesia.
“The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many are one bread, and one body: for we are all partakers of that one bread” (I Cor. 10:16-17).
Bread is made of many grains being eventually formed into one loaf. Wine comes from the juice of many grapes being crushed and distilled into its well-known form. In both cases, the end product is a result of many distinct entities being formed into one whole, like the ecclesia.
This similarity would not hold true if the memorial consisted, for example, of milk and a roast of meat. The roast would be from one animal and the milk could come from only one cow. With bread and wine, however, the perceptive believer is again reminded of the principle that many are to be united into one.
Now
Our
present unity discussions started when respected overseas brethren
circulated in the Amended and Unamended communities. Seeing our situation
first-hand, they simply commented, “You’ve got to do something, you’re
all brethren in Christ.” We’ve got to do something because pictures of
the Lord’s congregation make it perfectly clear: there is to be only one
body, one building, one tabernacle, one family, one flock, one loaf, one
cup.
We must keep our perspective clear – we are not dealing with those of another house; we are dealing with those of the same house which has been divided and now should be united lest we stand guilty of keeping divided the family of God.
Don Styles
NASU Unity document feedback
In
December 2001, a Unity information package (The NASU) was distributed to
brethren across North America, for “study and review.” The NASU
Steering Committee anticipated that by April, 2002 all brothers and sisters
would have had an opportunity to study the NASU document. Although no
response was required, or formal votes or endorsements sought, a number of
letters and emails were received and have been (and are being) answered by
the NASU Steering Committee. As such, the NASU Steering Committee proposes
to extend the target completion date of this evaluation phase. Any further
questions are encouraged by May 15, 2002.
Mailing Address: NASU Steering Committee, Markham & Eglinton P.O. Box 90535, Toronto, ON Canada, M1J 3N7 e-mail address: info@nasu.ca