Ecclessia - Rethinking Church

ECCLESIA
The changing church of the

21st century
DM Arendse
All rights reserved

David Arendse
TABLE OF
CONTENTS
INTRODUCTION .............................................................................. 3
THE EARLY CHURCH ....................................................................... 5
Formation and History ..................................................................... 5
Characteristics ............................................................................... 8
THE CHURCH OF THE BIBLE .......................................................... 11
Exodus 29:44-46 (Consecrated places of worship) ............................ 12
Matthew 16:13-19 (Jesus builds His church) .................................... 15
Acts 2:42-47 (The functioning of a church) ...................................... 18
1 Corinthians 12:12-31 (One body many parts) ................................ 24
OUR RESPONSE ............................................................................ 28
Current Understandings of Church .................................................. 28
Tradition of the Church Building...................................................... 29
The Role of the Church .................................................................. 33
DEVELOPING A RESPONSE ........................................................... 34
Proposal for the 21st Century Church. ............................................. 37
CONCLUSION ................................................................................ 41
BIBLIOGRAPHY ............................................................................ 43
APPENDIX .................................................................................... 49
A. QUESTIONARE TO PEOPLE AGED BETWEEN 18 AND 27 .................. 49
2
All rights reserved David Arendse
INTRODUCTION
Every innovation has an expiration date. At some point, new isnt new anymore,
regardless of what the package says. Eventually new ideas feel like yesterdays
news. (Stanley 2012:265)
What was new and amazing ten years ago is no longer the cutting edge today. The
same goes for building and growing a church. What worked yesterday wont work
today. As churches have followed different models and ideas these same churches
have grown and stagnated in much the same way. As a result questions about
church and how they express their worship begin to arise. Some of these questions
are:
-
How do you engage with the next generation?
How do you remain relevant while staying theologically accurate?
What is it that defines a church?
Where to hold a church service?
While these questions range from simple implementation questions to fundamental

theological questions. They are important when unpacking the role of the church
in the 21st century.
3
The reality is that the church as an entity is under immense pressure to reinvent
itself. What worked for a generation passed is quickly suffocating the church today.
It is for this reason that this paper will unpack how important the venue is when
planting a church or ministry that targets young people. Specifically those that fall
between the ages of 18 and 27.
This age group was chosen because it is a group of people which many churches
fail to engage. People in this age group are most at risk to falling away or
destroying the foundations that youth and other ministries have invested into their
lives.
A person that falls into this age group is known as a young adult, and these people
are the leaders of the immediate future. It is therefore imperative that churches
understand how best to attract, keep and grow people in this age grouping.
The approach in this paper will be an academic study as well as practical case
study.
The argument presented here will be drawn from historical, theological constructs
as well as data and personal observations. This has been possible from among
other things being able to minister in a church that serves as a perfect case study
for this paper. As a church we hold services in a church building, a building that
was purpose built to host church. While the building may not seem traditional from
4
the outside or inside, it is still a church building. There is an evening service that
seeks to speak to people found in this age group. However a few years ago the
church embarked on a drive to plant campuses around Johannesburg, one of
these campuses meets in a comedy club inside Montecasino, a casino and
entertainment complex in the northern suburbs of Johannesburg. It is a building
that was built for late night entertainment. There is a bar and alcohol on tap, and
while every Sunday we hold a service in the evening for people specifically in this
age group, every other day of the week it is a night club. As a result some insights
have been taken from this case study and will be further unpacked in this paper.
What is in a building, what is in a venue and what does a person who finds
themselves out of a youth ministry but not yet in the traditional church set up look
for when attending a church?
THE EARLY CHURCH
Formation and History

The history of the early church and its founding can be defined as the era preceding
the First Council of Nicaea in 325CE. It is typically divided into the Apostolic Age
and the Ante-Nicene Period (from the Apostolic Age until Nicaea). (Jamieson
1997:78)
5
The first Christians, as described in the first chapters of the book of Acts, were
all Jewish, either by birth, or conversion. The New Testament's book of Acts and
the Epistle to the Galatians record that the first Christian community was centred
in Jerusalem and its leaders included Peter, James, and John. (Metzger 1997:46)
It was under the original disciples that the early church began to emerge, however,
while these men did great works they were hesitant to work among Gentiles. Paul
of Tarsus, who was Saul before his conversion began a ministry to the Gentiles,
and it was under his ministry that the early church began to grow and expand.
Paul, after his conversion to Christianity, claimed the title of "Apostle to the
Gentiles", and his influence on Christian thinking is said to be more significant than
any other New Testament writer (Lucas 2014:n.n.). By the end of the 1st century,
Christianity began to be recognized internally and externally as a separate religion
from Judaism.
The early church groups and congregations first began to effectively organize
themselves around the time of Paul's ministry. Although certain decisions by
Elders and Apostles were binding, as in the Council of Jerusalem,(Cunningham
2008:n.n.) there were no precise functions yet for bishops, elders, and
deacons.(Harris 1985:54) A Church hierarchy developed by the late 1st and early
2nd century. These structures were formalized before the end of the Early
6
Christian period, which concluded with the legalization of Christianity by

Constantine's Edict of Milan in 313 CE and the holding of the First Council of
Nicaea in 325 CE.
In the post-Apostolic church, bishops emerged as overseers of urban Christian
populations, and a hierarchy of clergy gradually took on the form of episkopoi
(overseers), presbyteroi (elders), and diakonoi (ministerial servants) (Carrington
1957:87). The Didache (dated by most scholars to the early 2nd century), speaks
of "appointing for yourself bishops and deacons". (McKinion 2001:102)
Post-apostolic bishops of importance include Polycarp of Smyrna, Ignatius of
Antioch and Clement of Rome. These men reportedly knew and studied under the
apostles personally and are therefore called Apostolic Fathers. Each Christian
community also had presbyters, as was the case with Jewish communities, who
were also ordained and assisted the bishop; as Christianity spread, especially in
rural areas, the presbyters exercised more responsibilities and took distinctive
shape as priests. Lastly, deacons also performed certain duties, such as tending
to the poor and sick. In the 2nd century, an episcopal structure became more
visible.
Structurally the church has changed its approach to where it meets as society
around it has changed. From meeting in catacombs and houses to the architectural
7
wonders evident across Europe today. The churches relationship with its building
and place of worship has shifted.
The early church focused on the functioning of the church more than where it met.
Before Christianitys legalization the church would almost certainly not have met in
public places or in buildings. As a result the importance of the venue was not about
drawing people into the church but rather the safety it would provide to those
attending.
Characteristics
While the formation of the early church is important in that it gives and accurate
account of how the church came to be and what it may have looked like the
characteristics of the early church are important to understand. While studying the
book of Acts these Characteristics become evident.
In Acts 2:3-4 it speaks about the supernatural power that those that allow the Holy
Spirit into their lives are given (Acts 2:3-4). A person doesnt just talk about God,
instead they experience Him. This is what makes the Church different from every
other organization. The church has the Holy Spirit. No other organization has the
power of God in it. God promised His Spirit to help His Church. The early church
would never have grown, existed, or endured had it been built in by men and
8
women alone. It was the Holy Spirit working in and through the early church fathers
that enabled the church to exist. (Wiersbe 1996:121)
The early church was not linguistically exclusive (Acts 2:4). From this piece of
scripture we see that people actually heard the early Christians speak in their own
languages. God says from the very first day of the church that the Good News is
for everyone. Its not just for Jews. Its amazing grace for every race.
The early church made use of everyones gifts (Acts 2:14, 16, 19, 21). In the times
of the early church there werent spectators in the church. There were only
contributors, every person in the church was a part of the church. Not everyone is
called to be a pastor, but everyone is called to serve God. The early church was
successful because every person was involved in its success. People didnt simply
attend on a Sunday. Instead it was a vibrant community of people living to better
the lives of the community.
The early church offered life-changing truth (Acts 2:22-40). The early church didnt
offer pop psychology, polite moralism, or nice-sounding inspiration. Instead it
spoke unashamedly on the truth of the Gospel. Gods Word has the power to
change lives. No other message changes lives like the Good News. (Barclay
1976:33)
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It provided loving support (Acts 2:42). The first Church loved and cared for one
another. The Bible says in Acts 2:42, They took part in the fellowship, sharing in
the fellowship meals and in praying together. One translation says, They were
like family to each other. The Church isnt a business. Its not an organization. Its
not a social club. Its a family. The early church was that, a family, and everyone
was welcome. (Hellerman 2001: 6)
When the early Church gathered, they celebrated, praising God and enjoying the
favour of all the people. (Acts 2:46). We must understand and teach that when
the church gathers today it is a celebration. Its a festival, not a funeral. Its the
party for the kingdom of God. When worship is joyful, people want to be there
because people are looking for joy.
The Bible teaches us to make generous sacrifices for the sake of the Gospel. (Acts
2:44-45). The Christians during the Roman Empire were the most generous people
in the empire. In fact, they were famous for their generosity. (Boer 1976: 37) The
Bible says the early Church shared everything they had. (Acts 2:45).
When churches demonstrate the first seven characteristics of the early Church,
growth follows. People may have looked at the first Christians as being odd, but
they liked what they were doing. They saw their love for one another, the miracles
10
that took place in their midst, and the joy that was in their lives, and they wanted
what the Christians had. (Acts 2:47) (Barclay 1976:34)
THE CHURCH OF THE BIBLE

The first piece of scripture that will be unpacked is Exodus 29:44-46. In this piece
of scripture what will be looked at will be the consecration of worship.
Secondly we will look Matthew 16:13-20. In this exegesis the understanding of who
is the church, why it exists and who is the ultimate custodian of its functioning will
be looked at.
In Acts 2:42-47 we are exposed to an in-depth analysis of the early church, and
here we will seek to understand its inner workings and functions.
Lastly we will look at the diversity within the church in 1 Corinthians 12:12-14, how
this diversity is important in understanding the church and the role the church
plays.
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Exodus 29:44-46 (Consecrated places of worship)

The Book of Exodus is the second book of the Hebrew Bible and of the five books
of the Torah (the Pentateuch). (Dozeman 2009:1)
It is the account of how the Israelites leave slavery in Egypt through the strength
of God (YHWH) who has chosen Israel as His people. Led by Moses the nation of
Israel journey through the wilderness to Mount Sinai. Here God promises them the
land of Canaan (the "Promised Land") in return for their faithfulness. Israel enters
into a covenant with God who gives them their laws and instructions for the
Tabernacle, the means by which he will dwell with them and lead them to the land,
and give them peace. (Fretheim 1991:14)
Traditionally ascribed to Moses himself, modern scholarship sees the book as
initially a product of the Babylonian exile (6th century BCE), with final revisions in
the Persian post-exilic period (5th century BCE). (Fretheim 1991:14)
Carol Meyers in her commentary on Exodus suggests that it is arguably the most
important book in the Bible, as it presents the defining features of Israel's identity:
memories of a past marked by hardship and escape, a binding covenant with God
who chooses Israel, and the establishment of the life of the community and the
guidelines for sustaining it. (Meyers 2005:15)
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OUTLINE
I will sanctify.
God consecrates our places of worship (Exodus 29:44-45)
God works through us (Exodus 29:45)
All shall know He is Lord (Exodus 29:46)
COMMENTARY
God consecrates our places of worship (Exodus 29:44-45)
God makes it clear who performs the work of consecration. We are tempted to
think that we sanctify or make a place of worship a place of worship through our
own strength. Through our working and doing church in a place must therefore
make it a place of worship.
However what it evident is that it is God who consecrates a place to be a place of
worship. Even as the work might take a lot out of us it is not in our strength. Our
role is to remove barriers in order that all can spend time with and focus on Him.
God works through us (Exodus 29:45)
13
Aaron and his sons had a ministry to the people of Israel, and while they were
successful in ministering to the people, were it not for their commitment to their
own personal ministry with God their ministry would not have been successful.
Their ministry was a direct result of the sanctification that had occurred through
God.
There is a far deeper meaning than just the sanctification that takes place. The
verb is in the future; "I will sanctify" as a result it must point to something which
has not yet taken place. This is that God working through us and in us, as with the
church, influences the heart of men and causes them to find salvation.
The best part of all Christian work is that part which only God sees. (Henry
1994:120)
All shall know He is Lord (Exodus 29:46)

God promised to show His glory through consecrated priests. When Moses and
Aaron performed this ceremony of consecration, Leviticus 9:23-24 tells us the
result: Then the glory of the LORD appeared to all the people, and fire came out
from before the LORD and consumed the burnt offering and the fat on the altar.
When all the people saw it, they shouted and fell on their faces.
14
There is a price to pay for being fully surrendered to God. The ceremony of
consecration was long, bloody, and it took persistence to complete. Yet the reward
was far greater than the cost - the glory God was revealed not only to the
consecrated priests, but to the people in general. (Dozeman 2009:2)
I will dwell among the children of Israel and will be their God: God again stressed
the idea of relationship in the process of consecration. This worship-filled
relationship with God is both the instrument and the fruit of consecration.
Matthew 16:13-19 (Jesus builds His church)

The book of Matthew is one of the four Canonical Gospels, one of the three
Synoptic Gospels, and the first book of the New Testament. In this narrative it tells
how the Messiah, Jesus, who is rejected by Israel, overcomes death and sends
His disciples to preach his Gospel to the whole world. (Luz 2005:49)
The Gospel of Matthew was composed between 80 and 90; (Duling 2010:298),
and the author was probably a highly educated Jew, intimately familiar with the
technical aspects of Jewish law. (Duling 2010:299) According to the majority of
modern scholars, the author drew on three main sources to compose his gospel:
the Gospel of Mark; the hypothetical collection of sayings known as the Q source;
15
and material unique to his own community, called "Special Matthew", or the M
source. (Burkett 2002:175)
The location of the setting of this piece of scripture is in the region of Caesarea
Philippi.
OUTLINE
Jesus builds His Church
Jesus Identity (13-16).
Jesus the Rock (17-19).
COMMENTARY
Jesus Identity (13-16).
Jesus begins with a question; Who do people say the son of Man is? He wanted
to know who people thought He was.
The answer the disciples give is: Some say John the Baptist; others say Elijah;
and still others Jeremiah, or one of the prophets People thought he was John who
had been raised from the dead, others thought He was the forerunner to the
Messiah or Elijah. People were not openly confessing Jesus as the Messiah, and
16
while some individuals who had addressed Jesus as the Messiah the majority of
people did not know Him as Christ (9:27 and 15:22). (Walvoord 1985:122)
Jesus wanted to know who the disciples thought He was; Who do you say I am?
The you is emphatic and plural in the line; Jesus was asking all the disciples, and
because of that Peter speaks on behalf of the disciples when he answered.
His answer is clear and direct; You are the Christ, the Son of the Living God.
Mark has: You are the Christ. Luke has You are the Christ of God.
The Christ is the Greek understanding of the Hebrew the Messiah, meaning,
the anointed one. And since in the Old Testament the Davidic King was to be called
Gods Son (Ps. 2; 2 Sam. 7), it is clear that Peter meant just that. He was convinced
that Jesus was the promised Messiah, the coming king who would miraculously
heal the people and drive out the oppressors in the land.
Jesus the Rock (17-19).

Christ called him Peter, because of his stability and firmness in professing the truth.
The word translated "rock," is not the same word as Peter, but is of a similar
meaning. Jesus did not mean the person of Peter was the rock. Instead it is Christ
himself who is the Rock. (Douglas 1990:1032)
17
Christ was telling Peter that He (Christ) was about to establish the New Testament
Church, lead it (Eph. 5:23), be with it always (Matt. 28:20), and that the gates of
hell would never prevail against it. Gods Church was to continue to exist, doing
His Work through the ages, until the end of the age, when it would circle the whole
world with as the kingdom of God (Matt. 24:14).
This Church would be persecuted (John 15:20; 16:33), but would never die out,
remaining until Christs Return.
In Matthew 16:19, Christ continues, And I will give unto you the keys of the
kingdom of heaven The keys He is referring to here is symbolic language
meaning that He gives His followers the knowledge of how to enter the kingdom.
This knowledge shows the way of life a Christian must follow in order to achieve
salvation.
Christ builds His church, not people, our role is to be His hands and feet
Acts 2:42-47 (The functioning of a church)

This passage highlights the unity and intimacy of the first Christian community,
which was marked by a commitment to apostolic teaching, fellowship, the
breaking of bread, and prayer. Commitment to Christ was demonstrated
especially by the voluntary outpouring of resources and free distribution to all in
18
need. The end of the passage relates how the internal vibrancy resulted in
numerical growth. (MacArthur 2006:127)
There are two differing points of view on who the author of Acts was, these are
divided into the following:
Traditional view holds that Luke the physician was the author. He was a physician
as well as a companion of Paul and he wrote Acts as well as the book of Luke.
(Harris 1985:267)
There is then a view that holds a critical stance; this is redaction authorship. In this
view it is argued that the author of Acts in particular was written either by an
anonymous writer or the traditional Luke, using existing written sources. (Talbert
1978:220, Peterson 2009:23)
The date for the authorship is often placed between 80 and 90 CE. (Harris
1985:265)
The outline shows that the Christian community is the product of the Spirit and the
embodiment of true repentance in response to the proclamation of the gospel.
OUTLINE:
2:41-47: The First Christian Community
19
2:41-45: Character of first Christian community.

2:46: Expansion of the church.
2:47: A community filled with joy.
COMMENTARY
Character of first Christian community. (2:41-45.)
In the description of the early church there are four activities that are captured.
These capture what the first Christians did following their conversion in response
to the gospel message. Lukes main burden, however, is not to focus on these four
activities but to stress the profound unity and intimacy this community shared
through the Spirit. It is a church characterized by several things in particular, but
it was their sense of common purpose and identity that is especially notable
(Thomas 2011: 54)
The participle proskarterountes first occurs in Acts 1:14 where it highlights the
united devotion of Jesus remaining disciples. Its occurrence here is intentional,
communicating how the initial group of followers had expanded to include the new
believers who had accepted the gospel and who had been baptized (2:41).
(Peterson
20
2009:30)
There were four central activities that all followers undertook. These were; the
teaching of the apostles, the fellowship, the breaking of bread, and the prayers.
These four activities should be understood as two main commitments. These being
a commitment to apostolic teaching and a commitment to fellowship. (Marshall
1980: 88)
Fellowship (koinonia) is a term found in Greco-Roman literature to express the
mutuality and commitment characteristic of marriage. In the given passage it is
clear that such mutuality is expressed by both shared activity and shared
possessions. The intimacy implied is made explicit by the following phrase the
breaking of bread. This specific form of fellowship signalled friendship and
intimacy, which was extraordinary given that such meals broke the pattern of
eating only with those of a similar socio-economic-ethnic background. (Douglas
1990:804)
In the first half of verse 43 Luke notes fear was coming upon every soul. Fear
(phobos) occurs throughout Lukes Gospel to express awe in response to divine
intervention (e.g., Luke 1:12; 2:9) and Jesus miracles (e.g., Luke 5:26; 7:16).
Undoubtedly it has a similar sense here and provides insight into the devotion
described in 2:42 and the overwhelming generosity soon to be detailed: the
impetus for this group was a joyful, trembling sense of awe. Every soul (pas
21
psuch) is a reference to the three thousand souls (psuchai) added by the Lord.
Lukes point is that the entire Christian community continued to experience a deep
and supernatural sense of awe and joy. (Douglas 1990:803,785, 1057)
A literal translation of verse 24 could read: But all who have faith were together
and had all [things] fellowshipped. The first use of all (pantes) in this verse refers
back to all (pas) soul in 2:43. The all who have experienced Gods power
through the apostles signs and wonders are further described as those who have
faith in the Gospel taught by the apostles. All these Gospel-believers were
together (or in a single place) and had all (hapanta) in common (koina) or, to be
consistent with the translation fellowship (koinnia) in 2:42all had all
fellowshipped. This is Lukes way of expressing that all had adopted an attitude
of community, sharing their individual material possessions with one another.
(Burke 2013:89, Douglas 1990:23, 804)
This sharing of all possessions was not imposed on them by the apostles but was
a voluntary response born out of a sense of spiritual unity and mutual care.
(Mealand 1977: 97) This was a community that deeply cared for and loved one
another. Each person was as important as the next and all were looked after by
each other. The early church looked, felt and behaved much the same as a family.
Expansion of the Church (2:46)
22
Luke seeks to reiterate the expansion of the original gathering described in 1:14 to
include the recent converts. This is evident by the exact repetition of the phrase
devoting together (proskarterountes homothumadon) in 2:46. The mention of
daily devotion to the temple reflects the Jewish character of their faith in this
early period. Jesus and his disciples regularly attended the temple. Luke notes,
however, that their fellowship went beyond the formal boundaries of the temple.
(Marshall 1980: 89) Lukes concern is to reiterate how the new community began
to connect in profoundly intimate and familial ways. In addition, Luke highlights the
overwhelming joy the new community experienced. (Peterson 2009: 161)
A community filled with joy. (2:47)

In verse 47 it continues the note of joy shared among the first believers, specifying
that they were praising God. The verb praise (aine) occurs only a few times in
Acts (2:47; 3:8, 9). It appears early in Luke to describe both the angels and
shepherds reaction to Gods manifestation of salvation in Jesus Christ. Its
appearance in 2:47 suggests that the believers are rejoicing similarly because of
the good news of salvation that has come to them. (Douglas 1990: 1340)
Although persecution would soon come to the church, for the time being there was
a radical sense of unity and community within the church. Such a vibrant
community did not remain static. Luke concludes this passage with the note that
23
the Lord added to those who were being saved. What is clear is that the Lord is
the subject. It is the Lord who is ultimately doing the work of expanding the initial
community of faith. This is consistent with Lukes overall theology that salvation
belongs to the Lord. (Thomas 2011:64)
1 Corinthians 12:12-31 (One body many parts)

The First Epistle to the Corinthians, often referred to as 1 Corinthians is the seventh
book of the New Testament of the Bible. Paul the Apostle wrote this epistle to "the
church of God which is at Corinth", in Greece.
The epistle was written from Ephesus (16:8), a city on the west coast of today's
Turkey, about 180 miles by sea from Corinth. According to Acts, Paul founded the
church in Corinth (Acts 18:117), then spent approximately three years in Ephesus
(Acts 19:8, 19:10, 20:31). The letter was written during this time in Ephesus, which
is dated as being written between 53 and 57 AD. (Muddiman 2001:1130)
Corinth was the meeting point of many nationalities because the trade between
Asia and Western Europe passed through its harbours. As such it was a busy city,
wealthy, powerful and full of knowledge. It was also a city that, because of its
wealth, had become a place of prostitution and other sinful activities. In many
24
respects it is a city much the same as Johannesburg in South Africa today. Human
greed and wealth had blinded them from the truth.
OUTLINE
Unity in diversity
We are one body (1 Cor. 12:12-13)
No one is superior (1 Cor. 13-24)
All work together for His glory (1 Cor. 12:25-28)
Each gifted uniquely (1 Cor. 29-31)
COMMENTARY
We are one body. (1 Cor. 12:12)
Though the human body have many members, and though it be composed of a
great variety of parts, yet it is but one entire system; every part and member being
necessary to the integrity or completeness of the whole.
So is the Church the body of Christ, being composed of the different officers
already mentioned, and especially those mentioned in 1 Corinthians 12:28,
25
apostles, prophets, teachers, etc. It cannot be supposed that Christ is composed

of many members, etc., and therefore the term Church must be understood as a
body, one entity. (Walvoord 1985:253)
No one is superior (1 Cor. 13-21)

Christians in Corinth thought that they were superior to other people. Their gifts
were easier to see and people noticed them. People began to think that they had
no gifts or that their gifts were less important. So there was false pride in the
church. And some people became jealous. A human body is only healthy if all the
parts work together. (Brown 1890:213) Every part is essential and each limb is
important. It would therefore be foolish for the foot to be jealous of the hand. All
parts of the body are integral to the bodys survival and optimum performance. One
without the other would stop the body from being whole. Paul shows that there
would be no sense if a body had only one part. He uses this as an illustration to
the fact that God has created a body and while it may have many different parts it
is still one body.
Those that not as evident in their outward workings are similar to the internal parts
of a human body such as a heart. Although they are not in view, no one can live
without them.
26
All work together for His glory (1 Cor. 12:25-28)

God has arranged the parts of the body so that they all work together. If one part
suffers it causes the rest of the body to suffer. An ache in a tooth affects the whole
body. A pleasant meal satisfies the stomach and makes the whole person feel
good. When believers are like the body of Christ, they respect each other.
They sympathise with each other. They are sad when something or someone hurts
another Christian in any way, and they are glad when something makes another
Christian happy. (Jamieson 1997:218)
Each gifted uniquely (1 Cor. 12:29-31)

This command seems to oppose what Paul says in verses 29-30. There he
emphasises the variety of gifts. And, in verses 21-26, he shows how each persons
gifts are necessary for the rest of the Christian body. He is not saying that some
people are more important than other people. All gifts are there to empower and
grow the church. No one person is greater in the church because of their gifting.
Instead all work for the better of the church as a whole.
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OUR RESPONSE
Having looked at the Biblical understandings of consecrated places of worship, the
role the Holy Spirit plays among believers, who builds the church and the role each
person plays in that church, we now need to develop a response that adequately
incorporates these lessons while understanding the context of the society that the
church finds itself in.
The complications that have surrounded church today are engineered by mans
desires and the context that the church finds itself operating in today. Whereas the
early church held onto four key characteristics, one of which was not the venue,
today churches complicate their mission and calling by engaging in things that
cause them to lose sight on the purpose of the church in the first place.
There is no doubt that church today looks, feels, worships, and communicates
differently to the humble church found in Acts. (Dudley 2003:33)
Current Understandings of Church

The church today has a different expression of what it means to be a church. While
churches around the world hold to the commitment of breaking bread and sharing
in community, the reality is that church today looks different to what it did in the
early 1st century. (Anderson 1992: 56)
28
When a person thinks of a successful church their immediate response is to name

a well-known mega-church, or a church that is the flavour of the month. Deciding
on a church to attend is as much of a consumeristic activity as deciding on a place
to purchase items. Church it would seem has become about being at the next best
place, or being seen at the next best church.
According to a recent report by Reuters, the growing mega-church economy in
Nigeria is set to become a pillar of the countrys economy. As important as trade
and tourism the church economy of Nigeria and the rapid growth it is experiencing
shows the extent to which church has gone from being a fellowship of believers to
a personal pursuit of success. (Cocks 2014:n.n.)
While the church is doing work that is good, and it is growing, the reality is that the
church of today holds little similarities with the church of the 1st century.
Tradition of the Church Building

Over the years the desire for bigger and better places of worship has grown. The
fundamental reason for building incredible places for people to gather and worship
in has remained the same. To create a sense of awe in those that come and a
sense of wonder in those that walk by. Over the years the building has become as
central to church growth as the actual practices of the church itself. Charles Arn
29
writes an article about how buildings can affect your church growth, he says the
following.
Look at the interior of any national chain store in your
neighbourhood (a grocery store, pharmacy, clothing store,
restaurant, etc.). On average, retail businesses remodel their
facilities every 4-7 years, and with good reason. There's
something about "new": new additives to toothpaste, new vitamin
potency in cereal, new models of cars, new versions of software.
"New" attracts. By contrast, most churches renovate their facilities
every 25-40 years, and some go even longer without an extreme
home make-over.
If your church building is over 15 years old, it is probably a growthrestricting obstacle.
When it comes to church visitors, you don't have a second chance
for a good first impression. And one of the first impressions visitors
have of your church is its building; first the outside, then the inside.
Visitors don't need to be professional architects to sense that the
ceiling is too low, the halls too narrow, the windows outdated, or
the colour schemes from a different generation. (Arn. 2012:n.n)
While we may agree or disagree with his assertions, the tradition of buildings that
attract people is as deeply rooted in church practices as serving communion or
praying for people. While the humble beginnings of church buildings can be traced
back to the Dura-Europos on the Euphrates River in eastern Syria. Churches today
are state of the art structures that seek to create a sense of awe in those that
attend.
The New Testament speaks of a large church in Jerusalem meeting together in a
public space (e.g., the outer court of the temple in Acts 2:46) and in smaller groups
30
in houses (e.g., the house of Mary, mother of Mark, in Acts 12:12). This practice
would have been carried on in many cities of the Roman Empire. For the most
part, the church was dependent on members or supporters who owned larger
houses, providing a place for meeting. (White 1990:450) In Rome, there are
indications that early Christians met in other public spaces such as warehouses or
apartment buildings. Even when there were several meeting sites in a city, the
Christians had the sense of being one church.
Before Emperor Constantine recognized Christianity as a legal religion in 313 CE,
corporate ownership of property by the church was legally ambiguous. (Turner
1979:35) The first properties owned by the Roman church were the catacombs
and these were not places of meeting, but burial sites.
There is archaeological evidence of halls being built for church meetings at the
end of the third and beginning of the fourth century. The great era of church
buildings began with Constantine's, when he commissioned basilicas to signal his
support of the new religion and to advertise his reign. (White 1990:50)
As the church grew, it needed to accommodate a joint assembly. Special functions,
such as daily Bible teaching, baptisms, and the distribution of gifts to the poor,
required readily available facilities. Buildings also gave the church a visible sign of
permanence. (Hellerman 2001:87)
31
As Christianity grew and spread so too did the churches understanding of its place
of worship. In traditional Christian architecture, the church is often arranged in the
shape of a Christian cross. When viewed from an aerial perspective the longest
part of a cross is represented by the aisle and the junction of the cross is located
at the altar area. Towers or domes are then added with the intention of directing
the eye of the viewer towards the heavens and inspiring church visitors.
From the 11th to the 14th centuries there was a wave of intention. This was
directed at building cathedrals and smaller parish churches all across Western
Europe.
Today many of those buildings stand empty and churches no longer meet within
them. They are monuments to a time when church and state were one. Currently
there is a trend emerging whereby churches have decided to host meetings in
public buildings such as schools, universities, cinemas or theatres.
Modern church buildings have a variety of architectural styles and
layouts; many buildings that were designed for other purposes
have now been converted for church use; and, similarly, many
original church buildings have been put to other uses. (Ferguson
2008:n.n)
Churches convert old buildings for worship rather than face the construction costs
and planning difficulties of building a new venue. As a result they have begun using
venues such as an old Tram power station, a former bus garage, an old cinema
32
and bingo hall, a former Territorial Army Drill Hall, a former synagogue and a
windmill. (Hall 2004:11, Dudley 2003:45)
The Role of the Church

The role that a church is to play in the lives of people today is similar to the role it
played to the people that belonged to it in the 1st century. It is a place where
believers can congregate, live out their purposes, serve God through their gifts and
talents, be taught the truths of the Bible and bring peers into fellowship.
It is a place where a moral authority has often rested and it is an entity that is
viewed as a humanitarian gateway. Church today, while not perfect, actively seeks
to live out its purpose according to the church of Acts. (Stanley 2012:46)
The church building however is not the vessel that saves people, instead it is
simply the place where people come to be in community with fellow believers or
people searching. There is often a misconception that the church is there to save
people. This stems from the relationship that people have made between the
church and the building. It is the Holy Spirit and ultimately God who saves people,
the church and its building might have an impact on a persons willingness to
attend, but it can never cause a person to come to salvation. (Stanley 2012:65)
33
What does a person want from church? Church is more than just entertainment,
having large numbers of people attending services or hearing messages of
empowerment from the pulpit that makes one feel good. (Mittelberg 2007:45)
Church is the lifeline of any society.
The role of the modern church in the life of the 21st-century believer is critical
because it fills a void that society has created. If a car needs fixing, it is brought to
the mechanic shop. If someone is sick, the health centre or hospital is the best
place to go for medical attention. The church is a spiritual hospital for all of
humanity.
DEVELOPING A RESPONSE
Having unpacked biblically what it means to be a church as well as understanding
where church comes from and the traditions it has held, what is the response of a
person seeking to understand church in the 21st century?
A study by the Barna Research Group (Barna 2009:n.n), of Ventura, California,
shows that there many reasons why small churches stay small and large churches
grow larger. While some church growth can be attributed to geographic location
and population growth, the Barna study indicates that there are fundamental
dynamics at work that keep small congregations from growing numerically as well
34
as several basic factors that contribute to the numerical expansion of mid-sized

and large churches.
Overall, the research found that the typical church has 89 adults in attendance
during an average weekend. In total, 60% of churches have 100 or fewer adults
on a typical weekend, while slightly less than 2% have 1000 or more adults.
Examining the figures in terms of where adults attend, however, the statistics show
that about four out of ten church-going adults (41%) go to churches with 100 or
fewer adults while about one out of eight church-going adults (12%) can be found
in churches of 1000 or more adults.
The research also showed that adults under 35 were more likely to attend small
churches. Two dominant reasons were identified for this pattern. The first is the
relative absence of children among younger adults. This impacts a persons choice
of which church to attend because providing children with a quality ministry
experience is a major factor in families deciding which church to attend. Typically
larger churches offer more programs and opportunities for children. The second
reason why younger adults are more likely to attend a small church relates to their
disinterest in participating in organizations led by a generation they feel no
connection to. They are more interested in being personally known and connected,
which most young adults feel is more difficult to accomplish in larger churches.
35
Gracepoint Church, Johannesburg, has a large a campus ministry model. Two of

these campuses hold services in the evenings targeting specifically young adults.
These services are on Sunday evenings, one is at a church building in
Glenferness, the other is held in a club in Montecasino.
What was interesting was that there was a greater willingness among non-church
goers to come and see what the Montecasino campus was about. Perhaps it is a
result of the consumeristic society we live in or the idea of a fad-church.
The church has seen a stable core develop of young people, predominantly in the
given age group that is being looked at, and the church is growing. It has existed
for just over 3 months and was planted with only three people. This campus is
evidence that young people in this society feel comfortable attending church in a
building that is not necessarily a church building.
The Glenferness attendance is made up largely of legacy attenders, those that
attend because they have for a long time or they have grown up in the church. This
campus is 10 years old and has developed a strong, stable core and there is not
a great number of new attendees. The services have been running for years and
while the emphasis has recently shifted to focus more on a young adult
demographic the growth of the service has stagnated.
36
Both services are run identically, the look and feel is the same. The ministries on
offer during the week are the same.
As a result of both the findings in the research as well as a practical analysis it
would seem that the building does hold some sort of influence over a persons
desire to attend church. However as much as it is important to have a building that
looks desirable it is what is going on within the building that is of more importance.
(Brickman 2002:55)
Proposal for the 21st Century Church.

In the Bible the word church is a translation of the Greek word ekklesia, meaning
"a calling out." It never refers to a building or meeting place, but always to people,
the ones "called out" of the world's society by God calling them into His service.
The Church of the Bible is not a cold, stone building, but a group of people.
So a building with no worshipers cannot really be a church in the biblical sense.
The New Testament Church is a group of people called out of this world's society
by God, even if they meet in a rented hall or on a grassy hillside.
Church, therefore, is far more than simply the building it meets within, it is a body,
a fellowship of believers. Young people today are, more and more, seeking to find
37
a church that is not just a building filled with people, instead they are seeking to
find a place they feel they belong. If it means they need to go to a club in a casino
thats where they will go.
There will always be the mega-churches and they will continue to grow, but not all
small churches will become mega churches, and that is not something that every
church needs to try and be. When small churches stop trying to be mega-churches,
good things can happen. In fact, there is a move among larger churches to use
smaller venues with less capacity but closer community. As a result a greater
number of smaller venues might be a hallmark of future churches making an
impact. (Anderson 1992:45)
Over the course of a few weeks a total of 200 young people were asked the same
questions about church and the venue that it meets in. The responses were
incredible in that it helps to paint a fuller picture on the direction that church needs
to be going.
The questions were simple, easy to answer, and were submitted confidentially.
While many of us hold onto the view of people such as Arn and others that believe
that the building is the defining aspect to a churches growth what was revealed in
the questions was something different.
38
Many young people stated that the venue was not as important as the culture and
attitude of the people attending. As much as a building built to be a church might
intimidate non-church going people, others indicated they did not mind or preferred
it. What was of more importance was the way they were engaged by those
attending the church and this was what defined their desire to return or not.
90% of all respondents indicated that in fact they hold no preference of the venue
when it comes to attending church. One respondent indicated that they felt, that
a closed church, wherever that might be, generated an atmosphere and the electric
feeling of the Holy Spirit.
There wasnt a sense at all that the message or experience of church would be
different or watered down if the church was held in a cathedral or a night club. It
would therefore seem that while the generations of the past placed a high
emphasis on the buildings and places of worship, what this generation is crying
out for is simply a place where they can experience the Holy Spirit, be taught and
challenged and be a part of a close community. A place where they can find friends
and be noticed for who they are and not what they have done or can do. (Malphers
2007:43)
Young people hold very different views when it comes to bringing young people.
While one person felt that it would be dependent on the service and experience of
39
the church another felt that their friends would feel less intimidated attending a
service in a venue that was not a church building.
As was unpacked earlier the role and function of a church is what is of utmost
importance. While a venue will always be needed it is the way in which we
approach the venue and what is done within that ultimately defines the church as
a whole. While consecrated places of worship will always draw people to them it
is not simply the building that keeps them connected. Nor is it the building that is
consecrated but rather the gathering of believers.
Church, it would seem, is undergoing a change once again. Just as it changed
under Constantine, or how it reinvented itself at the turn of the 20th century. The
church is once again having to reinvent itself. The next generation and those who
will lead it next. Are looking for very different things from a church than what their
fathers or fore-fathers might have wanted. Whereas the post war generation was
focused on bigger and better, today there is a deep need to belong. As a result
there is a sense that smaller is better, and perhaps the age of the mega church
building is coming to an end.
A church that wishes to draw young people into their congregations needs to
identify a few key young leaders. (Stanley 2012:22) While using their energy and
passion focus on reinventing the way in which the church interacts with itself. The
40
building is a functioning of the community and will never define the health of a
church.
CONCLUSION
The desire of churches today to build ever better and bigger places of worship is
a result of the society it finds itself in. While there are studies that indicate that
people are drawn to nice buildings and fancy fixtures, there are as many studies
and real world experiences that indicate that young people simply want to find a
place where they fit in. they are not wowed by architectural wonders or by
productions that put Hollywood to shame, while they may offer a temporary
experience, people wont stay because of them. Instead people seek to find a place
where other are genuinely friendly and where they can find a home.
While researching for this paper it became evident that my own personal views
needed to change. I too held the view that a building was important when it came
to attracting young people. However it is evident that this is a lazy approach to
ministry. The early church did not grow because they built a fancy building or
rented out the hippest night club. Instead the church grew because the early
church fathers were committed to four key things. Those four key characteristics
need to be the centre of all that we do as churches today. Instead of being
obsessed with competing with the world, churches need to embrace the gift of
41
community that comes from a saving knowledge of Christ. Instead of focusing

energy on being the next best place to worship, churches need to build meaningful
relationships and create an atmosphere where anyone is welcome. Preach the
Gospel unashamedly and care for all who enter. Church is more than a building,
young people are beginning to realise this, its time the church did too.
42
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A Church for the 21st Century. Bethany House

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Are Your Church Facilities an Obstacle to Growth?

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Barclay, W. 1976.
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Small Churches Struggle to Grow Because Of The

People
They
Attract.
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Boer, H. 1975.
A Short History of the Early Church. Wm. B.

Eerdmans Publishing: Michigan.
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Brickman, L. 2002.
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American Paradigm. Xulon Press: USA
Brown, J. 1890.
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Carrington, P. 1957.
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Press: London.
Charles, G. 2001.
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Cooke, G. 2006.
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Fretheim, T. 1991.
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48
APPENDIX
A. QUESTIONARE TO PEOPLE AGED BETWEEN 18 AND 27
1) Do you feel intimidated attending church in a traditional church building?

2) If given the choice would you rather attend a church service in a venue that was
not an official church building?
3) Why would you choose to attend church in either a building or an outside venue?
4) Do you feel that church is a watered down version if it is held in a venue that is
not a church building?
5) When attending church does the venue have any impact on your ability to
engage with God?
6) Does the venue impact on your willingness to bring your friends to church?
7) What is the most important thing to you in a church?
49

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ECCLESIA

The changing church of the

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How do you engage with the next generation?

How do you remain relevant while staying theologically accurate?

What is it that defines a church?

Where to hold a church service?

While these questions range from simple implementation questions to fundamental

THE EARLY CHURCH

Formation and History

Christian period, which concluded with the legalization of Christianity by

THE CHURCH OF THE BIBLE

Exodus 29:44-46 (Consecrated places of worship)

God works through us (Exodus 29:45)

All shall know He is Lord (Exodus 29:46)

Matthew 16:13-19 (Jesus builds His church)

Jesus the Rock (17-19).

Acts 2:42-47 (The functioning of a church)

2:41-45: Character of first Christian community.

Expansion of the Church (2:46)

A community filled with joy. (2:47)

1 Corinthians 12:12-31 (One body many parts)

apostles, prophets, teachers, etc. It cannot be supposed that Christ is composed

No one is superior (1 Cor. 13-21)

All work together for His glory (1 Cor. 12:25-28)

Each gifted uniquely (1 Cor. 12:29-31)

Current Understandings of Church

When a person thinks of a successful church their immediate response is to name

Tradition of the Church Building

The Role of the Church

as several basic factors that contribute to the numerical expansion of mid-sized

Gracepoint Church, Johannesburg, has a large a campus ministry model. Two of

Proposal for the 21st Century Church.

community that comes from a saving knowledge of Christ. Instead of focusing

Perspectives on Church Government: Five Views

A Church for the 21st Century. Bethany House

Are Your Church Facilities an Obstacle to Growth?

The Acts of the Apostles. Westminster John Knox

Small Churches Struggle to Grow Because Of The

A Short History of the Early Church. Wm. B.

Preparing the 21st Century Church: Shattering the

Expository Discourses. Robert Carter & Brothers:

Characteristics of the Early Church. General Books:

An Introduction to the New Testament and the

The Early Christian Church. Cambridge University

The Bold Alternative: Staying in Church in the 21st

Insight - Nigeria's 'megachurches': a hidden pillar

Permission Granted To Do Church Differently in

Apostolic Presbyterianism. Online [Available].

Douglas, J, et al. 1990.

New Bible Dictionary. England: InterVarsity Press

Commentary on Exodus. Eerdmans.

Effective Small Churches in the 21st Century.

The Blackwell Companion to the New Testament.

Why And When Did Christians Start Constructing

Exodus. Westminster John Knox

In Real Time: Authentic Young Adult Ministry as it

Things are different now: A short history of

Understanding the Bible. Palo Alto: Mayfield.

The Ancient Church as Family. Fortress Press: USA

Matthew Henrys commentary on the whole Bible:

Commentary Critical and Explanatory on the Whole

Oxford Dictionary of the Christian Church. Oxford

Studies in Matthew. Eerdmans.