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Tutorials
How the Tutorial Fits into the Dissertation Purpose Goals Problem Statement Research Questions Delimitations Definition Of A Cell Group
The Meaning of the True Church A Biblical Perspective Meaning Of The Key Words Biblical Imagery . Definitions Of The Church Throughout History Cell Groups As They Relate To The True Church Cell Groups And Biblical Imagery
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The Body Of Christ Temple Of The Holy Spirit People Of God Family Of God
Cell Groups As Part Of The True Church Cell Groups As A Key Way To Experience The True Church Cell Groups As An Arm Of The True Church
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Aggressive Evangelism
The Perfecting Emphasis The Care Of Converts The Sanctification Process The Fellowship Of Believers The Use Of The Laity In Ministry
Social Concern The New Testament Pattern Of Social Concern The Opportunities For Social Concern In Cell Ministry
The Concept Defined The Gospel Of The Kingdom The Power Of The Gospel The Completeness Of This Gospel The Church And The Kingdom Cell Groups And The Kingdom Of God
The Function Of The House Church In The Early Church The Relationship Among The House Churches The Emphasis On Cell And Celebration New Testament Patterns Utilized Today
Chapter 1: Introduction In this tutorial, my hope is to interrelate bedrock theological truth with the methodological practice of cell-based ministry. This tutorial will not only focus on theory but on application as well. I found that this tutorial was an exercise of picking and choosing. Among the many theological riches from which to choose, I had to choose which ones were most appropriate for my topic. Due to the theme of my Ph.D. research (cell-based ministry), I decided on two important Biblical truths, namely, the Church and the Kingdom of God. With regard to the church, in this tutorial I will attempt to answer the questions, What is the nature of the true Church of Jesus Christ and what are the key Biblical functions of the Church? To answer the second question, I will attempt to define the Kingdom of God and explain how that the gospel of the Kingdom must affect our preaching right here and now. While exploring both of these theological truths, I hope to analyze both the Biblical perspective as well as contemporary aspects. Again, this tutorial will not only focus on theological issues. Throughout the tutorial, I will be defining the meaning of cell-based ministry as I interact with the considerations of the Church and the Kingdom of God. My goal is show how a Theology of the True Church and A Theology of the Kingdom of God apply to cell-based ministry today.
Purpose
The purpose of this dissertation is to lay a theological foundation for cell-based ministry. It is to show how that cell-based ministry relates not only to the true church of Jesus Christ but also to the Kingdom of God. Many people view cell-based ministry in the church as merely a methodological tool for church growth (Hadaway, Wright, & DuBose 1987:34). Others promote small groups as an effective tool outside of the Church of Jesus Christ. Support groups today come in all shapes and sizes. There are also various parachurch organizations which operate outside the church, yet seek to use small groups to indirectly build the local church through a systematic program of evangelism and discipleship. In this tutorial, my purpose is to show how that a Biblical cell group ministry should be placed at the very heart of the church. It is to examine how that cell group ministry can add vital life to the true Church of Jesus Christ and even lead a local church to experience of Christs presence and fellowship with one another in a new, exciting way. Many scholars believe the Kingdom of God motif is the central thread of both the Old and the New Testaments. Because this concept is so central in the Bible, I will seek to apply it to cell-based ministry today. I will also critique the small group movement from this theological concept.
Goals
My goals in this tutorial are:
To clearly define the theological meaning of the true Church of Jesus Christ To analyze how small groups fit into the overall structure of the church To show how cell-based ministry can add vital life to the true Church of Jesus Christ. To define the theological meaning of the Kingdom of God To show how the Biblical truth of the Kingdom of God can both critique as well as give vision to the cell movement today.
Problem Statement
The central research issue of this dissertation is an analysis of the contribution of cell-based ministry as a positive factor for church growth in selected growing churches in Latin America.
Research Questions
What have been the patterns of church growth that these churches have experienced before and after the implementation of a cell-based ministry? How have these churches utilized their cell-based methodology as a tool for church growth? What have been the patterns that characterize effective cell leadership in these churches? How have the cultural distinctives of these churches affected their cell-based ministry?
Delimitations
There are at least two major delimitations to this tutorial: Scope of the theological topics I know that there are other theological topics that could be considered. For example, it would be helpful to study specific aspects of Gods nature or perhaps the study of man. These topics would lead toward a better understanding of small group ministry. Basically, I have made a judgment call by focusing in on two particular theological truths. Because of my many years of experience in small group ministry (both leading small groups and small group ministry), I believe that these two truth are at the very heart of my research theme. Depth of the theological topics that are covered
Volumes have been written both about the church and the kingdom of God. It is not the purpose of this tutorial to add new knowledge to the extensive literature that is already available. Neither will this tutorial try to extensively cover these two theological truths in great detail. In fact, I will only give introductory coverage of these two foundational truths. My aim is to arrive at a better understanding of cell-based ministry as I interact with the nature of the Church and the Kingdom.
Since I will primarily be exploring the theological foundations for cell-based ministry, I will seek to analyze four important essential theological issues:
The Meaning Of The True Church Of Jesus Christ The Functions Of The True Church Of Jesus Christ The Kingdom Of God And Cell Groups The Role Of Cell Groups In The Early Church
The objective in this first chapter will be to discern how cell ministry relates to Christs church and whether or not it should be an integral part of Her life.
A Biblical Perspective
Although the size of this paper limits a detailed study of all that the Bible says about the church, the effort will be made to explore basic Biblical truths about the church and then to determine how the cell groups relate to those concepts.
Biblical Imagery
Before we touch on how cell groups in particular relate to the Biblical perspective of the church, we must first examine a variety of imagery that the Bible uses to describe the church. People of God One such example involves the church as the People of God (2 Cor. 6:16) . The church is made up of people who have been specifically chosen by God. This N.T. concept had deep O.T. roots. Israel, Gods chosen instrument, was often depicted as the people of God (Erickson 1984:1033). With the O.T. background in mind, Paul writes to the church in Thessalonica, But we are bound to give thanks to God always for you, brethren beloved by the Lord, because God chose you from the beginning to be saved, through sanctification by the Spirit and believe in the truth (2 Thess. 2:13-14). Ladds contribution helps us understand this Biblical concept, The term people in biblical thought often has a technical sense designating those who stand in a special relationship to God. This usage is by no means unique to Paul but appears frequently in the New Testament (1974: 537). The church as the people of God stands in direct contrast to the view of many that the church is primarily an institution. Rather, the Bible paints a different picture. It is seen as a living, spiritual household of Gods people. Snyder punctuates this point by saying, The power of seeing the church as the community of Gods people has been challenging and undermining entrenched models of the church as a religious institution dedicated to a kind of technical spiritual work... (1983:15). Banks points out that although the New Testament world had a general understanding of community life, Paul vastly enriches this idea and brings it to a higher level (Banks 1994:14). Body of Christ The church is also described as the Body of Christ (I Cor. 12:27). Christ is seen as head of His body (Cor. 1:18; 2:9-10). He has chosen the members of His body and every part is of equal importance (I Cor. 12:12-26). Just as in the human body there are many different parts with various functions, so also in the body of Christ. However, the differences do not affect the fact that there is a fundamental unity (Morris 1958: 173). In fact, some believe that the main emphasis of the body of Christ metaphor is the unity of the all believers (Ladd 1974: 545). In other places we find that the members of the body of Christ need to bear each others burdens (Gal. 6:2), have genuine fellowship with one another (I Cor. 12:26), and be instruments for the extension of Christs kingdom (Mat. 28:18). Temple of the Holy Spirit Finally, it must be added that the church is the Temple of God or the Temple of the Holy Spirit. This metaphor first of all reminds us that the Church is not a human work. Jesus said, I will build My Church and the gates of hell will not prevail against it (Mat. 16:18). The Church is Gods work from beginning to end, and He is the One who dwell within it. This can be seen as well by several other metaphors used to describe the church. The church is also seen as: Gods building, His planting, His vineyard, His temple, His household, His olive tree, His city, and His people (Robinson 1983: 124). He established the N.T. church through the coming of the Holy Spirit at Pentecost (Acts 2) and new members are added only as they are baptized into His body by the Spirit of God (I Cor. 12:13). The church, as the temple of the Holy Spirit, has a threefold emphasis. First, the individual believer is the temple of the Holy Spirit because God dwells in him (I Cor. 6:19). Secondly, the entire congregation is indwelt with the Holy Spirit (II Cor. 3:17). Finally, Paul applies this metaphor to the universal church (Eph. 2:19-22). With this in mind, Ladd reminds us that, The fact that Paul uses the metaphor of the temple to designate both the local and the universal church reinforces a fact already evident in the use of ecclesia, namely, the unity of the church in its diversity. The local congregation is not part of the church; the universal church is not thought of as the sum and total of its parts; rather, the local congregation is the church in its local expression (1974:541).
The truth is that no one can be joined to Christ the head without being joined to Christs body. And the error is to think, first, that a person can become a Christian without being born into Gods family in a visible way and, second, that evangelism can be authentic while ignoring this dynamic relationship of head and body. We need to recover the classical doctrine that outside the church there is no salvation (1983:149). These authors are writing against the notion of an individualistic salvation that finds meaning apart from the body of Christ. They are not trying to set up a competing religious institution to the Roman Catholic Church that demands outward membership in order to be saved. Rather, they are referring to a very natural, Holy Spirit guided process that involves at the same time, both regeneration and inclusion into the body of Christ. The true church of Jesus Christ is not only in the business of receiving members Rather, it is actively engaged in reaching non-Christians. Dr. Van Engen has helped us understand the true nature of the church of Jesus Christ as a missionary church. The thesis that he develops is that the church of Jesus Christ only enters into the fullness of Her calling as a missionary church (1991:17). The church is not a static entity but one of action and engagement (Van Engen 1991:66). He states, when a local congregation understands that it is, by its nature, a constellation of mission activities, and it intentionally lives its life as a missionary body, then it begins to emerge toward becoming the authentic Church of Jesus Christ (1991:70). Jurgen Moltman is also clear on this point as well, the mission of Christ creates its own church. Mission does not come from the church; it is from mission and in the light of mission that the church has to be understood (1993:10). Recognizing that too often the church becomes a fortress instead of an outreaching body, Jim Peterson in his book Church Without Walls offers this definition, the ecclesia of the New Testament describes Gods people, indwelt by the Holy Spirit, who are being transformed and gifted for service among their brothers and sisters and the unbelieving world (1992:13).
People of God
The People of God motif is especially relevant to the cell based church. The church is primarily a an organism and not a building. Thomas Goslin rightly declares, When the early church founders spoke of churches, ecclesias, they were referring to gathered communities of believers, not buildings(1984:2). Elmer Towns affirms, In the early church it is clear that church buildings as such did not exist until the second or third century (Towns 1983: 257, 258). According to Donald McGavran, archeologists find no hint of church buildings before the year A.D. 150 ((McGavran in Goslin 1984: ii). This is not to say that the early believers did not meet to celebrate in the temple (Acts 2:46;5:20, 25, 42) and in the portico of the temple (Acts 5:12). Until persecution made such celebration events impossible, large gatherings were quite common in the life of the early church. However, it should be noted that oftentimes today we become so caught up in maintaining our expensive buildings that we quickly forget that the church must be primarily concerned with fulfilling her role as a called out assembly of Gods people. Because of the anxious concern to utilize the expensive building, the need for more intimate, body oriented gatherings can sometimes be overlooked. Some would argue that the church today is still suffering from the days of Constantine. It was in those days that there was a definite transition from the home church model to the temple based paradigm (Hadaway, Wright, & DuBose 1987:70-72). . When the church met in the home, the dynamic of Gods chosen people was kept clear and focused. However, when the church became powerful, political, and institutionalized, it quickly forgot its moorings. It forgot that God was more interested in developing His people, rather than a powerful institution.
Family of God
The church as Gods People is closely tied to the understanding that the church is the family of God (Eph. 2: 14,15). As Gods chosen people we have been adopted into His family, the church. The home cell group highlights this truth by the simple fact of meeting in houses. J. Goezmann, confirms this reality when he says, What could be conveyed by the idea of the family of God had, in fact, already come into being in the primitive Christian community through the house churches. The household as a community...formed the smallest unit and basis of the congregations. The house churches mentioned in the N.T. (Acts 11:14; 16:15, 31, 34; 18:8; I Cor. 1:16; Phlm. 2; I Tim. 1:16; 4:19) no doubt came into being through the use of the homes as meeting places. The gospel was preached in them (Acts 5:42; 20:20), and the Lords supper was celebrated in them (Acts 2:46) (1975:250) . Banks contends that Pauls metaphor of the family, must be regarded as the most significant metaphorical usage of all (1994:49). We should primarily see each other as members of a Gods family. We have been adopted into His heavenly family, and therefore can honestly call each other brothers and sisters. And quite frankly, there is nothing quite like the atmosphere of a home to confirm the fact that we are indeed, Gods family. The atmosphere of the home has a way of confirming our familial relationship. I suppose that this is true due to the fact that the home adds a distinct flavor of family living due to the decorations, furniture, kitchen, etc. It doesnt take long to taste and feel the presence of family interaction. As a result, it has been our experience that members warm up to each other much more quickly in the atmosphere of a home than they would during a similar meeting in the church.
It is my opinion that unless the cell groups are contributing to the life of the local church, both in her spiritual development and her outreach to the world, it is better to immediately close them down. This is not to say that there isnt a legitimate role for small group ministries in a parachurch setting (Kunz 1974:4-15). Yet, I believe that the primarily goal of even these evangelistic communities, should be the indirect strengthening of the local church.
Chapter 3: Cell Groups and the Functions of the Church I am fully aware that much more could be said about the nature of the true church. For example we have yet to fully answer the question, What makes the church the church? The answer to this question would involve an in-depth discussion concerning the marks of the true church. We might further explore important issues such as Form/Essence, Phenomenon/Creed, Institution/Community, Visible/Invisible, and Imperfect/Perfect as they relate to the church (Van Engen 1981:48-62). Suffice it say, the focus of this paper demands a limited coverage of all that is involved with the theological considerations of the church. However, as we have attempted to define the nature of the church from a Biblical perspective, it also behooves us to determine what the church is called to do.
Discipleship
In Matthew 28:18-20 Jesus sets forth clear marching orders for His young church. An analysis of these verses demonstrate that of the four principle verbs listed in Matthew 28:19,20, only the one to make disciples is used in a direct command form (Bosch 1983:228-233) . The direct command given to the church is to make disciples. Naturally, then, we must start with discipleship as the principal function of the church. Logan correctly asserts, Disciple making is the foundational scriptural vision for churches. Yet its interesting how few churches truly have disciple making at the core of their vision---if they have a vision at all! (1989:30). Nevertheless, since the Lord left His church with this one command, a correct understanding of it is essential for the church to function properly. What does it mean to make disciples? Certain ones have tended to emphasize the spiritual perfection of existing Christians (Hull 1988:135-140) , while still others interpret Christs command in terms of evangelism. Although McGavran has been heavily criticized for erring on the side of evangelism, the way he later clarified the verb to disciple seems to touch the root idea of the verb (McGavran 1980:123). He clarifies three aspects of the verb to disciple. D-1 & D-2 point out the evangelistic thrust of the Great Commission, whereas D-3 accents the perfecting of existing believers. The important aspect of McGavrans analogy is that Christs command to disciple is both an evangelistic command and a perfecting command. The church is called to do both simultaneously. One should not be highlighted at the expense of the other.
Aggressive Evangelism
However, numerical growth in the group must be intentionally planned. The members must be encouraged to aggressively evangelize. The reality of a lost world on the edge of a Christless eternity should never be far from the minds of both the leaders and members of the cell group. Some have labeled this type of concern urgent evangelization. There are many places in the Bible where this type of urgency can be found. For example, in the parable of the wedding banquet the king told his servants to, Go to the street corners and invite to the banquet anyone you find (Mat. 22:9). Paul felt compelled to preach the gospel of Christ (I Cor. 9:16) because of the love of Christ which controlled him (II Cor. 5:14). He tells us that the knowledge that all men would stand before the judgment seat of Christ was another motivation for the persuasion of lost men (II Cor. 5:11). It was this same urgency that stirred him to say, How, then, can they call on the one they have not believed in? And how can they believe in the one of whom they have not heard? And how can they hear without someone preaching to them? (Rom. 10:14). I acknowledge that not all churches use cell groups for the purpose of evangelism. Some groups are closed groups while others are equipped to support those with a particular type of need. On the other hand, my Ph.D. focuses on cell group ministry which has the dual purpose of both aggressive evangelism and warm, pastoral care. In this type of church, there is a planned strategy to evangelize non-Christians. There are many ways to do this. Since this is not a how to paper, I will just name a few:
Plan a friendship dinner instead of the normal cell meeting with the intent of inviting non-Christian friends Use an evangelistic video instead of the regular Bible based lesson Place a empty chair in their midst and pray for the next person who will fill it (George 1991:99).
This number has been disputed recently. For example, John Vaughns most recent list of the worlds 50 claims that there are 320,000 people attending Chos church each week with an additional 280,000 meeting in satellite locations. However, Karen Hurtsons recent case study analysis once again of Chos church, once again points to 720,000. I first became aware of this terminology from Ian Presleys, international director of OMF and a Fuller D.Miss. student. He used this phrase in his D.Miss proposal to describe the urgent task of the church to evangelized the unreached people. He said that this terminology is quite common in OMF circles. For most of the cell churches, this aggressive or urgent evangelism is graphically seen in the rapid multiplication of their cell groups. The pastoral leadership encourages the cell leaders to add new people (emphasis on non-Christians) with the goal of multiplying the group when the number reaches fifteen. In many of the most rapidly growing cell churches around the world, the time that it takes for the individual cells to multiply is six months (Neighbour 1992: 32-35). I recently heard about a cell church in Medan, Indonesia that was established in the mid 80's. It now has almost 10,000 members and a 700 member "in house" Bible School to train church planters and missionaries. The cell groups in that church comprise the core of all church activities. The effectiveness of their evangelism can be seen in this statement by one of the former members of the church, The cells never go over 15 in number. The goal of each group is to divide every year. In fact if a cell does not divide, it is "absorbed" by other cells. The goal is evangelism, then discipleship. Tony Rosenthal, a Southern Baptist church planter, has developed an effective way to plant churches using cell groups. In his system, a cell group must give birth within six months or the group disbands. He has discovered that groups tend to become stagnant and inward looking if they are not constantly looking for new converts (Hadaway, Wright, and DuBose 1987:262). If the group is going to multiply, plans must be intentionally formulated. Karen Hurtson talks about one cell leader named Pablo, who shares with the group his vision for multiplication before every meeting. The people in Pablos group have a very positive idea about cell group multiplication. They see the multiplication of their group as a sign of success (Hurtson 1994:12). Not all cells multiply in a matter of months. Some might take two years. However, it is unwise to allow a group to continue indefinitely. Stagnation is often the result. Carl George, who has studied multitudes of cell-based churches around the world gives this counsel, "The gestation period for healthy groups to grow and divide ranges from four to twenty-four months. The more frequently a group meets, the sooner its able to divide. If a group stays together for more than two years without becoming a parent, it stagnates. Bob Orr, of the Win Arn Church Growth, Inc., reports that groups that meet for a year without birthing a daughter cell only have a 50 percent chance of doing so. But every time a cell bears a child, the clock resets. Thus a small subgroup can remain together indefinitely and remain healthy and fresh by giving birth every few months (1991:101) Perhaps, the period of time that it takes for a cell to give birth should not be the primary emphasis. Rather, it is the way that the top leadership intentionally motivates the cells leaders to make cell multiplication the chief priority. It is the vision and encouragement that is communicated to the cell leadership that makes the difference. In commenting on the miracle of Paul Chos church and how it grew from twenty small groups to fifty thousand small groups, Hadaway says, the numbers continued to grow because a growth strategy was built into each cell group (1987:19). This growth strategy is not easy to maintain. From my experience I have discovered that it is a constant struggle. The members become comfortable with each other. People tend to cling tightly to their newly formed relationships, and do not want to let go, even if it means new people being won into the Kingdom. Hadaway writes, the principle of cell division and growth seems critical here to help avert the problem of exclusiveness. Cell division is not always experienced as a pleasant plan of action for members who have developed deep relationships in the home group meetings. However, the purpose of such action is designed to prevent the kind of exclusiveness and inwardness that can eventually undermine one of the most significant goals of cell groups---outreach and growth (1987:101). Aggressive evangelism, then, must be a vital part of cell group ministry if we are going to fulfill the great commission today. Many churches are finding this true as they reach out to their non-Christian neighbors through a cell group ministry.
Direct the new converts to a cell group in accordance with their age, location, and civil status, thus enhancing the natural cultural integration into the group. Immediately contact the new convert. This is primarily accomplished through the leadership of the cell group. The leader to make that initial contact and assure that he or she becomes part of the group. Ideally, each new convert is assigned to someone in the group who will help them become established in their Christian walk (Neighbour 1992:26). Results are carefully controlled by the weekly form that each cell group must turn in (Galloway 1986:149)
Rick Warren, who ministers to some 10,000 people in his church every week, believes that his small group ministry is the principal way to keep the new converts coming back. He says, Small groups are the most effective way of closing the back door of your church. We never worry about losing people who are connected to a small group. We know that those people have been effectively assimilated (1995:327).
through the cell groups. And yes, there are very real dangers involved. Yet, examining the ministry of Paul, the apostle, one discovers that Paul was willing to take risks. As Paul evangelized the then known world, he trusted in the Holy Spirit to guide and direct the new lay leadership (Allen 1962: 84-94). I believe that God calls upon us to do the same. I have found, as well as many others, that leading a cell group is an excellent way to give the laity hands on experience (Malphurs 1992:217). Lay people who lead cell groups often sense the significance and responsibility of their work. Carl George accurately states, Im convinced that lay people take ministry to a limited-sized group so seriously that they prefer a role in cell leadership to most any other office or honorific title in a church (1991:98). How exciting it is to hear reports of cell churches who allow their cell leaders to fully fulfill the role of pastor to their cell members. In some churches the cell leaders baptize new converts who have been won to Christ through one of the group meetings or the individual outreach of cell members (Logan 1989:128). Ive hear of other churches where the cell leaders serve communion. Lay ministry through the cell groups can better fulfill the churchs role of discipleship by raising up lay leaders to pastor the flock. Obviously, not everybody in the church can serve as a leader of the cell group. However, the cell groups are so designed so that everyone can participate and use their spiritual gifts. I Peter 4:10 tells us that one should use whatever gift he has received to serve others, faithfully administrating Gods grace in its various forms. Peter reminds us that each believer has received a gift. Yet, in the church at large, it is very difficult to use those gifts. Only a few, selected, and well-trained people can fill the traditional offices of the church. Quite often the rest (unless very creative and self motivated) are resigned to inactivity. This is not true in the cell group. Members should be encouraged to participate and use their spiritual gift. When a need arises in the group, various gifts are put to use (e.g., the gift of mercy, exhortation, teaching, service, etc.) (Neighbour 1992:160-171) Since the goal of the group is participation which results in communion, everyone is encouraged to be involved.
Social Concern
The functions of the true church of Jesus Christ are numerous. We have analyzed one of those functions called discipleship and tried to relate that function to the cell group ministry. In addition to the edification of believers and the evangelization of the lost, the church must have a very practical social concern for those around us. This is the second function that Id now like to explore.
Washington. Along with other mission groups..., they are bringing hope of genuine change to hundreds of people in the inner city (1984:187). Although Ive given several examples of how social concern can be practiced in the cell group, to be honest, the vast majority of the cell literature talks very little about social outreach. The above examples comprise the preciously few exceptions to the rule. The cell movement needs to be critiqued at this point. I would agree with Siders commentary on the cell movement, Though the numerous small groups flourishing in the churches today are useful and valuable, they seldom go far enough (1984:188). In the next chapter, when we talk about the kingdom of God and its relationship to cell groups we will further explore this critical subject.
Chapter 4: Cell Groups and the Kingdom of God Thus far in this tutorial I have tried to define the nature of the true church and identify several key functions of Christs church. I have tried to show how the cell group ministry can reveal the true nature of Christs Church in a fresh, vital way. I have now chose to explore foundational truth of the kingdom of God for two reasons:
Many scholars believe that the kingdom of God motif is the unifying theme throughout the Bible and thus a very important theological concept It enlightens and expands on the role and function of the church in the world, and in once sense, goes beyond it. It also opens up a new way of understanding cell-based ministry today.
come and spoken to them, they would not be guilty of sin. Now, however, they have no excuse for their sin (John 15:18-25). I believe that it is correct to assert that Gods present rule on this earth should stir us to be concerned with all human suffering. In fact, understanding the global dimensions of the gospel of the kingdom, should encourage those believers who protest the abortion holocaust, speak out against the slavery of child pornography, organize voters to vote down unjust laws that destroy the family, establish orphanages, etc. This is all part of the gospel of the kingdom. However, it is my conviction, that we should never forget the central place of evangelism in this gospel.
The church is not the Kingdom; It is only the people of the Kingdom. The Kingdom creates the church; Had the Kingdom not entered in the Person of Jesus Christ, there would be no church. The church witnesses of the Kingdom through faithfully proclaiming the gospel. The church is the instrument of the Kingdom; The works of the Kingdom are performed through the body of Christ. The church is the custodian of the Kingdom; Through her proclamation, God will decide who will enter the Kingdom and who will not.
These helpful principles remind us that the kingdom is greater than the church. Gods sovereign rule must direct all that the church is and does. The church is not an end in herself. She is to testify of the gospel of the kingdom (Mat. 24:14). She must hold in tension that already/not-yet reality of the gospel. Her proclamation must include a glorious future hope, and yet be powerful and life-changing in the here and now. In a day when certain churches are only concerned with market strategies, poll taking, and modern techniques that attract people, the kingdom of God approach calls the church back to her primary mission responsibility.
Chapter 5: The Role of Cell Groups in the Early Church In the previous sections I have tried to establish a theological foundation for cell-based ministry by reviewing the meaning of the Church of Jesus Christ and the Kingdom of God. I have sought to relate both of those concepts to cell group ministry. In this chapter, I hope to examine the role of cells in the early church. I believe that such an examination can give us a helpful base for comparing the modern cell movement today.
The same can be said about the church in Thessolonica and in Rome (I Thess. 1:1; II Thess. 1:1; Rm. 16:23). It might also be suggested that on occasion the house groups gathered for special celebration events. The Love Feast of I Corinthians 11 and Pauls visit to Troas in Acts 20:6-12 could be examples of this type of joint celebration. Bruce comments, Such house churches appear to have been smaller circles of fellowship within the larger fellowship of the city ecclesia (1957:310). George Hunter agrees, The early church experienced two structures as necessary and normative for the Messianic movement. They met as cells (or small groups) in house churches; and the Christians of a city also met together in a common celebration or congregation (except for periods when persecution prohibited public celebrations and drove the movement underground, meeting in homes only) (1996:82). Banks debates the view that the house churches were connected to a common celebration structureat least in Pauls later usage of ecclesia. He insists that the house churches were independent entities with no organizational framework to bind them together. Banks does acknowledge that Paul did seek to link the various house churches together, but this was not through a common celebration model (1994:42,43). Banks believes that Paul intentionally planted these independent house churches, so that true Christian fellowship and community would be experienced (1994: 26).
References Cited Allen, Roland 1962 Missionary Methods: St. Paul's Or Ours? Grand Rapids: Eerdmans. Anderson, Neil and Charles Mylander
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