THE DOCTRINE OF THE CHURCH

By

Victor Chanda Mukwamba

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Contents
CHAPTER 1.............................................................................................................................................3
THE INDISRUCTIBILITY OF THE CHRISTIAN CHURCH..............................................................................3
CHAPTER 2.............................................................................................................................................8
BIBLICAL IMAGES OF THE CHURCH........................................................................................................8
1 The church as the people of God...............................................................................................8
2 The Church as the body of Christ.............................................................................................10
3 The Church as the dwelling of the Holy Spirit..........................................................................11
4 The church as the family of God..............................................................................................12
4 The Church as God’s Building...................................................................................................13
5 The Church as Servant.............................................................................................................13
CHAPTER 3...........................................................................................................................................15
THE NATURE OR THE CHURCH.............................................................................................................15
Essence of the church......................................................................................................................15
The unity of the church...................................................................................................................15
The Church local and universal........................................................................................................16
The Holiness of the church..............................................................................................................18
The relationship of the kingdom of God to the local church...........................................................18
CHAPTER 4...........................................................................................................................................20
Church Government............................................................................................................................20
Episcopal..........................................................................................................................................20
Presbyterian....................................................................................................................................21
Congregational................................................................................................................................22
CHAPTERE 5.....................................................................................................................................23
THE CHURCH AND THE SACRAMENTS.............................................................................................23
Water Baptism.................................................................................................................................23
Baptism as means of grace..........................................................................................................23
Baptism as a sign or seal of the covenant....................................................................................23
Baptism as a token of salvation...................................................................................................24
The Holy Communion......................................................................................................................25
The Institution of the Eucharist...................................................................................................25
The Significance of the Eucharist.................................................................................................25
Elements used in celebrating the Eucharist.....................................................................................27
BIBLIOGRAPHY.....................................................................................................................................28

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CHAPTER 1

THE INDISRUCTIBILITY OF THE CHRISTIAN CHURCH

The church of the Lord Jesus Christ has survived more than two thousand years.
And if Jesus tarries it will continue to survive many more years to come. The church
owes this indestructible quality to the Lord Himself who founded it. In the Gospel of
Saint Matthew 16: 18 Jesus gave the promise that, He will build His church and the
gates of hell shall not overcome it. These words show that the church was instituted
by the Lord and that the church will endure.

From its inception the history of the Christian church has been that of contending
with error from within and persecution from without. In his Christianity Through the
Centuries, Earle E. Cairns (1954: 95) in this regard observes that:

Christianity has always faced both external and internal problems in every
period of its history. The church had to face the serious internal problem of
heresy and deal with it between 100 and 313 and, at the same time, had to
solve the external problem of persecution from the Roman state.

While the church in some parts of the world is enjoying peace, we should not be
blind to the fact that the church of Jesus Christ is still going through intense
persecution in a number of countries. More and more people are still losing their
lives and property simply because they have decided to be followers of the Lord
Jesus Christ. The church, more especially in Africa today, is also contending with
heresy. Some of these heresies are inspired by materialism.

The church of Jesus Christ has another problem to contend with. There is a general
culture of apathy and indifference in most believers regarding their devotion and
commitment to God. Even this will not cause the church to die. The church is God’s
idea and as such He will always watch over it.

Someone may be wondering as to the relevancy of this chapter in this work. The
doctrine of the indestructibility of the church needs to be taught to the church in
Africa today. This is more so that some people in our time seem to think that the
survival of the church depends on human effort. In certain quarters in Pentecostal
and Charismatic circles, it is becoming acceptable that the future of the church
depends on the ministry of the apostles. Paul Hawkes a keen scholar and observer of
the Third and Fourth Wave Movement (2003: 139 -140) commenting on this new
attitude summarises well what is being said here. He writes:

Apostles think differently, they see corporate visions, they see cities or have
regional visions, they open up new frontiers for the army of God, they delight
in the Battlefield and welcome Confrontation with evil spirits, and they are

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 task oriented, visionary and aggressive. They declare that Pastors have tried
to take cities for God in the past by evangelism and other methods but have
failed, the reason being they did not have apostolic authority to confront evil
forces pervading each city now the task can be done.

What is interesting is that this Apostolic Movement just came on the scene in the
1990s. The church has survived for much longer than this. God has been sustaining
the church for over two thousand years. As we continue to argue for the
indestructibility of the church it important to make the following observations.

1 The church was instituted by the Lord Jesus Christ

The church was not instituted by human initiative. In Mathew 16:18 Jesus Christ
says He will build His church and the gates of hell will not overcome it. This clearly
shows the church in indestructible.

There basically two main views concerning how the phrase “gates of hell” is
understand. There are those who say the phrase represents the idea of death. Others
think this phrase refers to satanic powers which are bent on destroying the church.
Both views are agreed on the fact that this phrase refers to the fact that the church
cannot be destroyed. Alfred Plummer (1956: 230) representative of the view that the
phrase “gates of hell” refers to death argues as follows:

Here the leading thought is the strength and stability of the church, not its
aggressiveness. Death is often regarded as one of the strongest powers ... And
here the church is said to be still stronger than death; not even the gates of
Hades (hell) shall surpass it in strength.

Similarly, R.T. France (1985: 255) who corroborates with Plummer makes the
following observation:

The gates of hades occurs in Isaiah 38:10 (representing Heb. ‘gates of Sheol’);
Wisdom 16:13 and other Jewish sources, where it means the same as ‘gates of
death’ (Ps. 9:13; 107:18; etc.), the place of the dead. To say that the powers of
death shall not prevail against the community is thus to say it will not die,
and be shut in the ‘gates of death’. The words do not indicate an attack by the
‘powers of evil’, but simply the process of death.

On the other hand, William Hendricksen (1973: 650) who understands the “gates of
hell” as referring to satanic powers notes:

“Gates of hell,” by metonymy represents Satan and his legions as it were

storming out of hell’s gates in order to attack and destroy the church. What
we have here is an oft-repeated promise of the victory of Christ’s church over
the forces of evil.

Whatever view one holds on this matter, the truth is that there is no force that can
destroy the church of the Lord Jesus Christ. The church of the Lord Jesus Christ will

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ultimately triumph. Paul in reference to the trials that the people of God pass
through was able to confess that all these things cannot separate us from the love of
Christ (Rom 8: 35-39). The church of God is destined for victory. Nothing absolutely
nothing can destroy the church.

2. Jesus Christ has promised not to leave the church alone

One of the most assuring promises in the whole Bible is to know that God has
promised to be with His people. We see this promise illustrated in the life of
Joseph1. Joseph was sold into slavery by his brothers because they were jealous of
him. They did not like the fact that their father was favouring him above them. As a
result of this they sold him into slavery. He found himself in the Household of
Potipher where he served as a slave. He was later wrongly sent to prison when he
was falsely accused by Potipher’s wife that he had attempted to rape her. The result
of this accusation was Joseph found himself in prison. But even when he was in
prison we are told that God was with him (Gen 39:21). It was the presence of God in
the life of Joseph that preserved him. His brothers failed to kill (Gen 37: 20); Potipher
could not have him executed because God was with Him. Later he said to his
brothers “do not be distressed and do not be angry with yourselves for selling me
here, because it was to save lives that God had sent me ahead of you” Gen 45: 5).
God preserved the life of Joseph so that through him He might preserve His people.
Indeed God was with him.

Another account related to the theme of God accompanying his people can be found
in Exodus 33. Here Moses cried out to God that if you won’t go with us then do not
send us from here (Exodus 33: 15). Moses cried out to God because he knew that
going without the presence of God will end in disappointment and shame. In
response to this petition God accompanied His people (Exodus 40: 36-37). What we
can see from these two accounts is the fact that God does not abandon His people. In
all their travels, God was always with them. He even accompanied them in battle.
The children of Israel overcame their enemies because God was always with them.
Whenever God became angry with them, they were defeated in battle.

Even in the New Testament God still promises never to leave nor forsake his people
(Hebrews 13: 5). In Matthew 28: 20 Jesus promises to be with His disciples to the
very end of the age. This is particularly true when we see how the church has
survived in the midst of intense opposition and persecution. Surely, God has been
with the church.

God watches over the church because He has a purpose and plan for the church. He
wants to manifest His manifold wisdom to the powers and principalities through the
church (Ephesians 3:10). God is always present in and through the church. God
reveals Himself to the world through the church. People can only come to the
knowledge of God through the church.

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For more information concerning the unfolding of events in the life of Joseph, Chapters 40 – 48 of Genesis are
very helpful.

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3. There is a vital relationship between Christ and the Church

We cannot doubt the fact that there is a vital relationship between Christ and the
church. He founded it and He continues to sustain and guide its ministry here on
earth. As we look at this relationship we need to first of all point out that Christ is
the head of the church. And subsequently the church is the body of Christ.
(Ephesians 5:23). The body cannot exist apart from the head. Since Christ and the
church are thus united it is impossible for the church to be destroyed.

The apostle Paul writing to the Colossian church tells them that they are now hidden
with Christ in God. He observes “for you died, and your life is now hidden with
Christ in God. When Christ who is your life, appears, then you also will appear with
Him in glory” (Colossians 3: 3-4). This passage suggests that there is a close union
between Christ and the church. Therefore, the true church of God is inseparable
from Christ.

Somewhere else the church is said to be a co-heir with Christ. In Romans 8: 17

believers are said to be heirs together with Christ. The church is destined to share in
the inheritance of Christ in glory. Nothing whatsoever can destroy the church of
Christ. There is no force nor power that can overcome the church (See Romans 8: 36-
39).

The church is also projected as the dwelling place of God. The church is said to be a
dwelling in which God lives by His Spirit (Ephesians 2: 22). Believers are the living
stones which are being built into this spiritual edifice to be a holy priesthood,
offering spiritual sacrifices acceptable to God through Jesus Christ (1Peter 2:5).
Consequently, members of the church are a chosen people, a royal priesthood, a holy
nation, a people belonging to God. They are called to declare the praises of Him who
called them out of darkness into his wonderful light (1Peter 2:9).

The other important factor which needs to be explored here is that there is a
covenant relationship between God and the church. We say this because as we read
the Bible we are able to trace covenant concepts which were applied to the children
of Israel applied to the church as well. In 2 Corinthians 6:18 we have the following
covenant words; “I will be a Father to you, and you will be my sons and daughters,
says the Lord Almighty.” Clearly these words belong to the covenant language. In
order for us to fully appreciate the full significance of these words we need to read
them together with the words found in 1Peter 2:9 which quotes Exodus 19: 5-6. In
this passage, God tells the children of Israel that, if they obey Him fully and keep His
covenant, then out of all nations they will be His treasured possession. The church is
also a covenant people of God. The covenant was sealed with the blood of the Lord
Jesus Christ (Matthew 26: 28).

From what we have broached so far, we can see that the church has a very close
relationship with God. The church will continue to move forward because God will
always accompany it. And as we proceed with this work and in our quest let us now
turn to some models of the church. These are important because they help in
defining the church.

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CHAPTER 2

BIBLICAL IMAGES OF THE CHURCH

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Defining the church is a very complex matter. It is for this reason that we would like
to employ some biblical portraits which may be helpful to us as we define the
church. These biblical portraits or models will help us to approach ecclesiology from
several perspectives.

1 The church as the people of God

One of the most predominant themes in the Bible is that of the people of God. In
order to fully comprehend the concept of the people of God in the Bible we need to
go as far back as the Old Testament.

When we speak about the church as the people of God we are talking about those
people whom God has called and separated what of all the people in the world for
His own purpose and to belong to Him. Millard J. Erickson (1998: 1045) points out
that “the concept of the church as people of God emphasizes God’s initiative in
choosing them.”

The notion of the people of God goes as far back as the Old Testament. In Genesis 12
God called Abraham to Himself. Through Abraham and his children God
established a nation belonging to Himself. Erickson (1998:1045) agrees with us here
when he writes:

In the Old Testament, he (God) did not adopt as his own an existing nation,
but actually created a people for Himself. He chose Abraham and then
through him, brought into being the people of Israel.

The nation that God raised through the patriarch Abraham was later to be called the
children of Israel. The truth that God has raised a people for Himself is repeated
through the entire Old Testament as well as the New Testament. In Exodus 19:3-6
God instructed Moses to remind the children of Israel that if they obey Him fully
they were going to become His treasured possession, a kingdom of priests, and a
holy nation.

To summarise what is being said here, Israel as a people of God were to be:
1. God’s treasured possession. This implies that God held with great affection the
people that He called His own. This implies that God watches jealously over His
people and protects them as the apple of His eye (Deut 32:10).
2. A kingdom of priests. As a people of God, the children of Israel were supposed to
play a priestly function as God’s representatives to the other nations. They were
supposed to carry out this function with humility. God did not choose them
because they were better than other people (Deut 7:7).
3.A holy nation. As God’s people the children of Israel were supposed to live
according to their calling as God’s holy people. They were a holy people because
God expected them to live differently from other people. They were also a holy
people because God had uniquely chosen them from all people to belong to Him.

In the New Testament the concept of the people of God has a wider application.
Whereas in the Old Testament only the nation of Israel were called the people of

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God, in the New Testament both Jews and Gentiles are God’s people. The only
qualification for belonging to the people of God is placing your faith in God through
the Lord Jesus Christ. Paul says “anyone who calls upon the name of the Lord shall
be saved” (Romans 10:9-13).

The concept of the church as the people of God is anchored on the fact that covenant
language is also applied to the church. In the Old Testament, the children of Israel
were bound to God by a covenant. John D. Davies (1978: 156) points out that “God’s
covenant with man is a free promise on his part, generally based upon the fulfilment
of certain conditions by man.” God established a covenant with the people of Israel
at Mount Sinai. Moses then took the blood, sprinkled it on the people and said, “This
is the blood of the covenant that the Lord has made with you in accordance with all
these words” (Exodus 24: 8). The children of Israel were to celebrate the Sabbath as a
sign of the covenant with God (Exodus 31:16). The condition for observing the
covenant was obeying the Ten Commandments (Deut 4:13).

The New Testament church is also a covenant community. By this we mean the
church has a covenant relationship with God. This can be seen by the following
words of Jesus from the Gospel of Matthew. “Then He took the cup, gave thanks,
and offered it to them, saying, ‘Drink from it, all of you. This is my blood of
covenant, which is poured out for many for the forgiveness of sins’” (Matthew 26:
27-28).

Even in the New Testament we come across covenant language. In 2Corinthians

6:16, Paul says, “as God has said: ‘I will live with them and walk among them, and I
will be their God, and they will be my people.’” The believers as the people of God
have a duty to declare the praises about God who called them out of darkness into
His wonderful light (1Peter 2:9). The implication of this is that through their deeds
and actions they must proclaim the greatness of God to all the nations. They should
do this much more because they have received mercy from God (1Peter 2:10).

The call to become the people of God has obligations and responsibilities. Jesus
speaking to His disciples pointed out that they were the salt of the earth and the
light of the world (Matthew 5:13-16). Joe Kapolyo (2006:1120) commenting on this
passage of scripture writes:

If Christians are called to be salt and light, then it follows that the world into
which they are sent needs these qualities. It is a place of insipid morality,
decay and darkness. The disciple brings illumination to the world through
witnessing that points to and attracts people to the origin of the light: your
father in heaven (Matthew 5:16b).

The people of God are called to be God’s representatives in the world. As God’s
representatives or ambassadors, believers are called to implore people to be
reconciled back to God (2Corinthians 5:20). As God’s people believers are expected
to live self-controlled, upright, and godly lives in this present age, while they wait
for the blessed: the glorious appearing of our Lord Jesus Christ (Titus 2:12-13).

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2 The Church as the body of Christ

There are many passages in the New Testament which refer to the Church as the
body of Christ (Rom.12:5; 1Cor.10:16-17; 12:12-27; Eph.1:23; 2:16; 4:4, 12, 16; 5:23, 30;
Col.1:18, 24; 2:19; 3:15). The concept of the church as the body of Christ demonstrates
the vital relationship between Christ and the church. This image of the church also
illustrates the organic unity in which Christians not only belong to Christ and to one
another within his body; they also abide in him and find life in him (see David
Watson 1978:97). Watson (1978:97) goes on to say that “without Christ, and for that
matter without his body, there is no salvation.”

The notion that the church is the body of Christ applies to both the local and the
universal church (Lewis Berkof 1947:557; Millard J. Erickson 1998: 1047). This image
of the church implies that Jesus Christ works through the church. Erickson (1998:
1047) in this regard observes “this image emphasizes that the church is the locus of
Christ’s activity now just as was his physical body during his earthly ministry.” It is
through the church that the manifold wisdom of God should be made known to the
rulers and authorities in the heavenly realms (Ephesians 3:10).

We need to examine a further idea as we pursue further the concept of the church as
the body of Christ. What we wish to examine here is the relationship of the church as
the body of Christ in relationship to the ministry of the church. This idea is
illustrated by the apostle Paul in Romans 12 and 1Corinthians chapter 12.

In Romans 12:3-8 Paul urges believers to identify their gifts and use them according
to grace given to each of them. “If a man’s gift is prophesying let him use it in
proportion to his faith” (v.6). This principle applies to all the gifts in this passage.
What Paul is saying is that every member of the body of Christ must play their
function properly. If all the members of the body are functioning well there will be a
healthy body.

In 1 Corinthians 12 the apostle Paul is dealing with the use of spiritual gifts in a
worship setup. Paul says the manifestation of the Spirit is given for the common
good (v.7). The common good here refers to the body (vv12, 13). The spiritual gifts in
verses 7-11 are not for entertainment but for the edification of the body of Christ.

This truth needs to be grasped well by Pentecostals and Charismatics. In their

ecclesiology they do not strive for the unity of the body of Christ. It is very common
to see leaders from these churches breaking away from established churches to
found their own churches. The focus of these churches ends up revolving around the
founder with little regard for the membership of the churches. The founder is the
priest, prophet, and apostle of the church. One may even say that the body of Christ
in Africa is seriously fractured by our own selfishness and lack of appreciation for
the unity that the body of Christ teaches.

3 The Church as the dwelling of the Holy Spirit

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The concept of the church as the dwelling place of the Holy Spirit is a very important
representation of the church in the New Testament. The church is said to be the
dwelling where God lives by His Spirit (Ephesians 2:21, 22). The church was brought
into being by the Holy Spirit on the day of Pentecost as described in Acts 2 (Erickson
1998: 1048; Watson 1978:165).

Linwood Urban (1995:316) believes that the church is the community of the Holy
Spirit. In this regard He writes:

From the beginning, the emerging Christian church saw itself as a community
energized by the Holy Spirit. This idea dominates the Acts of the Apostles,
especially the early chapters. At the feast of Pentecost, the Apostles were so
“filled with the Holy Spirit’ that they began to speak in tongues (Acts 2:4).

To Buttress his point Urban (1995:316) further notes:

The Holy Spirit is given to those who obey God (Acts5:32). “All were filled
with the Holy Spirit and spoke the word of God with boldness” (Acts 4:31).
Likewise, Stephen is said to speak with “wisdom and the Spirit” (Acts 6:10).

The effectiveness of the early church as it carried out its mission in the world can be
attributed to the Holy Spirit. Erickson agrees when writes:

One simply cannot account for the effectiveness of the early believers’
ministry on the basis of their abilities or efforts. They were not unusual
persons. The results were a consequence of the ministry of the Holy Spirit.

In 1Corinthians 12:13 the apostle Paul speaks of the fact that all believers are
“baptised by one Spirit into the body of Christ.” Since all Christians have received
the same Spirit at conversion they therefore belong to Christ. “Having believed the
Gospels all believers were sealed with the promised Holy Spirit who is a deposit
guaranteeing our inheritance until the redemption of those who are God’s
possession – to the praise of his glory” (Ephesians 1: 13-14).

The Holy Spirit imparts power to the church to carry out its mission in the world
(Acts 1:8). The Holy Spirit directs the mission program of the church (Acts 13:8).

4 The church as the family of God

The image of the church which needs to be recaptured is that of the church as the
family of God. This image is important more especially in our setup where family
ties seem to be unravelling at a very alarming rate.

In Galatians 6:10 Paul refers to believers as “members of the household of faith.” In

Ephesians 2:19 believers are depicted as “members of God’s household.” Clearly
what Paul seeks to communicate in these two passages is the fact that the church is a

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family of believers. They are bound together by a common faith in the Lord Jesus
Christ.

The term “household” (oikeos) carries the connotation of blood relatives or members
of one’s family. A member of the household was distinguished from the slave
(oiketēs) who even though he was a member of the household had limited rights and
privileges in the household. Believers as members of God’s household have all the
rights and privileges in the family of God.

The context in which Ephesians 2:19 is set suggests that in Christ the Gentiles who
were strangers to the commonwealth of God, have been brought near through the
blood of Jesus (Eph 2:13). Through His death and subsequent resurrection from the
dead Christ has demolished the wall that stood between the Jews and Gentiles
(vv14-15). Therefore, both Jews and Gentiles who believe in the Lord Jesus Christ are
members of the household of God. There are no second class citizens in the family of
God. God has raised the estate of the Gentiles who believe in Christ. They are also
members of the family of God. It is through Christ that both Jews and Gentiles have
access to the Father (v.18). A. Leckie (1983: 129) in this respect writes:

From verses 19-22 Paul seeks to emphasise to the Ephesian Saints their
blessings conjointly with converted Jews, both now and in the future. They
were no more outside the pale of divine favour. If in God’s dealings with men
anterior to Calvary the Gentile was considered a stranger, outside of the
family and a foreigner without any personal rights, now by divine grace they
were fellow citizens with all the saints of this era, having equal rights and
privileges...

This image of the church implies that all believers are equal in the sight of God.
There is no Jew there is no Gentile. Both rich and poor are members of the family of
God. As such they have a responsibility towards God and one another.

The other implication of this image of the church is that all believers have a right to
find a home in the local church. This can only become a reality if we genuinely love
each other. Jesus gave a new command to the disciples to love one another. The
world was only to know that they were His disciples if they loved one another
(John13:34, 35). A family is distinguished by love. If the members of God will
genuinely love each other they will provide a powerful witness to those outside.

4 The Church as God’s Building

When the church is identified as God’s building we are not talking about a physical
church building. To illustrate what we mean two passages are helpful here. These
are Ephesians 2:19-22 and 1Peter 2:4-7. In Ephesians, the believers whether Jews or
Gentiles are being built into one spiritual house, where God dwells by His Spirit.
There was a time when Gentiles were not part of the people of God. There was a
wall that separated them from the household of faith. The wall of partition has been

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pulled down through the blood of Christ. Jews and Gentiles are now one people of
God.

In first Peter, the believers are living stones who together with Christ are being built
into a spiritual household. The stone that the builders rejected has become the chief
corner stone. The implication here is that Jesus Christ is the chief cornerstone of this
spiritual building.

Ultimately it is God who builds the church. God has continued to build the church
from material (people) whom He has chosen by grace and by that same grace
continues to build them into a spiritual building in which He dwells by His Spirit.

5 The Church as Servant

The Church is the servant of the Lord Jesus Christ in the world. The Church
proclaims the Lordship of Jesus in the world today. To confess that Jesus Christ is
Lord is to acknowledge that He is still alive, still works, and that He is exalted in
glory.

The Church as servant responds in love to God and does His will in the world today.
This truth is illustrated effectively by the words of Jesus in Matthew 25:31-46. In this
portion of scripture two groups of people appear before the Lord Jesus Christ. One
group is referred to as sheep while the others are referred to as goats. The sheep are
commended for the service they rendered to the poor and all those that were in
need. Jesus commends the sheep because:

For I was hungry and you gave me something to eat, I was thirsty and you
gave me something to drink, I was a stranger and you invited me in, I needed
clothes and you clothed me, I was sick and you looked after me, I was in
prison and you came to visit me.' Then the righteous will answer him, 'Lord,
when did we see you hungry and feed you, or thirsty and give you something
to drink?
Matthew 25: 35-36

When they served those in need they were actually serving Jesus. This is because
whatever they did for the disciples they did it for Jesus (Matthew 25:40)

The goats are judged because they refused to render service to those in need. By so
doing they denied service to Jesus. As a result they were thrown into the eternal fire
which was prepared for the devil and his angels (Matthew 25:41-46). Passages of
scripture like these should cause the church of the Lord Jesus Christ to reflect serious
on its mission in the world.

The church must respond to this challenge to be servant to the community in which
it serves. The church must serve those that are poor, sick and much more those
suffering from HIV/AIDS. Jesus is concerned about these people and he needs those

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that call upon His name to be concerned too. This world will only see the love of
God in practical ways through the church.

James says, “Religion that God our Father accepts as pure and faultless is this: to
look after orphans and widows in their distress and to keep oneself from being
polluted by the world.” The implication of what James is saying is that pure religion
must take care of orphans and widows in their distress and to keep oneself from
being polluted by the world. What James is suggesting more especially by the use of
the word ἐπισκέπτεσθαι which literary means ‘to go to see’ is that the church has a
responsibility to take care of orphans and widows. The church must play its servant
role in the world. This is the will of God for it.

As we conclude this chapter it is important to remind ourselves that the Biblical

models of the church are helpful if we are going to define the doctrine of the church
effectively. These images helped the early church in understanding the church and
its mission in the world. They are equally helpful to the church in the twenty-first
century. They are helpful in shaping the mission and ministry of the church in the
world today. Having looked at the biblical images of the church let us now shift our
attention to appreciating the nature of the church.

CHAPTER 3

THE NATURE OR THE CHURCH

Essence of the church

Richards (2002) as he describes the essence of the church says, “Nothing that
the church can survive without is of her essence, and nothing of her essence
can be removed without removing or changing her.” To illustrate what is
meant by the essence of the church, we have chosen to make use of the image
of the vine as set out in John 15:1-7.

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 The image of the vine was employed in the Old Testament to symbolise the
nation of Israel. The Psalmist clearly refers to Israel as the vine. He says, “You
brought a vine out Egypt, you drove out the nations and planted it (Psa 80:8).
Additionally, there are several passages which refer to Israel as God’s vine
(see Psa 80:14, Isa 5:1-7, Jer 2:21, Hos 10:1).

When Jesus announces that He is the true vine and His disciples are the
branches He illustrated the true essence of the church. The true church is one
which has a vital relationship with the Lord Jesus Christ. The mission of the
church flows from this vital relationship. This observation must lead us to
discuss the unity of the church.

The unity of the church

Church unity is a very important aspect of the Christian faith. The apostle
Paul encourages believers at Ephesus in this manner:

Make every effort to keep the unity of the Spirit through the bond of peace.
There is one body and one Spirit – just as you were called – one Lord, one
faith, one baptism; one God and Father of all and through all and in all.
Ephesians 4:3-6

In this passage believers are encouraged to keep the unity of the Spirit. The Motive
for keeping the unity of the Spirit is the very fact that there is one body and one
hope. The fact that there is one Lord, one Faith, one baptism; one God becomes an
over arching reason why believers should seek for the unity of the church. In John
17: 20-21 Jesus prays for the unity of believers. He prays that believers may be one.
In this passage Jesus wills the unity of the church.

In our time it is important to realise that the unity of the church is not a matter of
conformity. It is that of unity in diversity. Christian unity is sustained by a sense of
common purpose since we all belong to the same Lord. Paul in 1Corinthians 12:12-13
points out that:

The body is a unit, though it is made up of many parts; and though all its
parts are many, they form one body. So it is with Christ. For we were all
baptised by one Spirit into one body – whether Jews or Greeks’ slaves or free
– and we were all given the One Spirit to drink

The unity of the church in this passage of Scripture is motivated by the fact that all
believers belong to Christ. And they have drunk from the same Spirit. They belong
to one common Lord Christ Jesus.

The unity of the church should be understood in two broad categories. Firstly we
need to look at the unity church as a mystical union between Christ and the church.

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The relationship between Christ and the church is a profound mystery (Ephesians
5:32). Here Paul draws from the imagery of a marriage union between a husband
and wife (Ephesians 5: 25). Christ is the groom the church is the bride. The church is
inextricably linked to Christ. Christ and the church are bound eternally to each
other. It is thus impossible to speak about the church without reference to Christ. He
is the head of the body which is the church.

The second way of looking at the unity of the church is looking at the church from a
functional perspective. All members of the church are different parts of the body of
Christ. Therefore, the church as the body of Christ is made up of many parts
(1Corinthians 12:14). Speaking from the perspective of the human body, a healthy
body is one where all the parts are functioning properly. In the same way, a healthy
church is one in which all the members are functioning properly, where every
member is playing his or her part in building the body of Christ (Romans 12: 4-8).

It is God’s desire that the church of Jesus Christ should be a united force in the
world. The import of what is being said is that all those who love Christ should love
the church and strive for its unity. This also implies that all the members of the
church should play their God assigned roles.

The Church local and universal

It is important to point out from the very beginning that the church has a dual
existence. The church exists simultaneously as both local and universal. As we have
already observed somewhere else, it is generally agreed that the Church was born on
the day of Pentecost. Some people even feel that the first church at Jerusalem was
both universal as well as local at the same time.

Let us remind ourselves about the ownership of the church. Jesus said “…I will build
my church and the gates of hell shall not prevail against it” (Matt. 16:18). Here we
clearly see that that the church belongs to Jesus Christ. This applies to both the local
and universal church. Another important element about the church emerges here:
the fact that the church is one. Jesus never said I will build churches. His concern
was to build one church.

The universal aspect of the church implies that the church does not belong to any
single group of people. Prof. Marie-Henry Keane (1983:65) in this regard notes:

The church is not there for a particular group, no matter how “superior” that
particular group may appear to be. It is there for the human race as a whole,
for the entire world. This was a lesson Israel had to learn. It was not enough
to regard oneself as being descended from Abraham or as having been
circumcised according to the Law of Moses; or to having obeyed the
commandments.

As we can see, the church is for the human race. In New Testament parlance we may
say that the church is for Jews and Gentile, men and women. The church is for all

16
races as well as all genders. Further, Prof. Keane demonstrates what we are saying
well when she writes:

Because the church is universal, every person should be able to find himself
or herself at home there; Jews, Gentiles and Greeks alike. “for in Christ you
are all sons of God, through faith … There is neither Jew nor Greek, there is
neither slave nor free, there is neither male nor female; for you are all one in
Christ Jesus” (Gal 3:26,28).

When we speak of the church as universal we are aware of the fact that believers in
Christ of all ages belong to the church. All believers past present and future are
members of the universal church.

When the church was born on the day of Pentecost it was also local. In Acts 2:47
Luke says; “… And the Lord added to the church daily those who were being
saved”. Here we see converts being added to the infant church. The church in
Jerusalem exhibited the following traits:

1. They had a definite doctrinal standard (Acts 2:42)

2. They had fellowship with one another as believers (Acts 2:42)
3. They observed the ordinances of baptism and the Lord’s supper (Acts 2:41,
42,)
4. They met for public worship (Acts 2:46)
5. They contributed to the support of the needy (Acts 2:44, 45).

These are marks of an organized Local Church. There are a number of incidences
where the word “church” refers to the local church (1Cor 1:1; Gal 1:2; 1Thes 1:1).
In concluding this brief section, we can only observe that the church is
simultaneously local and universal. There is only one church which becomes visible
through local churches.

The Holiness of the church

The Bible teaches that the church is called to be holy (1Cor 1:2). Believers were called
by God before the creation of the world to be Holy and blameless in his sight
(Ephesians 1:4). The church is also known as the holy temple (Ephesians 2: 21).

The believers are God's holy people (Ephesians 5:3). The believers are God's chosen
people, holy and beloved (Ephesians 2: 12, 1Peter 2:9). Believers are called to live a
holy life (1Thes 4:7). Believers are to be holy just as the Lord who called them is holy
(1Peter 1:15). Therefore, believers must live holy and godly lives (1Peter 3:11).
The holiness of the church can be understood in two ways. The first way to
understand the holiness is through its association to God. The church belongs to the
holy God. Therefore through this association the church is holy. The holiness of the
church also flows from the fact that the church is a unique community in the world.
The church is not called to separate itself from the world. It is called to live a holy life
within the world.

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The relationship of the kingdom of God to the local church

When we speak of the Kingdom of God, we are referring to the reign of God. We
should not make the mistake of identifying the church with the Kingdom of God.
Prof. Marie-Henry Keane (1983:83) explains this matter well. She points out that “the
church is to be seen rather as the community of God’s people – a people called to
serve him and called together in true Christian love as a witness to and values of his
Kingdom character.”

The church bears witness to the Kingdom of God. The mission of the church is to
bring all things and all people under the rule and administration of Jesus Christ. The
goal is so that every knee should bow and every tongue confess that Jesus Christ is
Lord (Philip 2:10-11). Prof. further adds:

The gospel call is a call to Christ, the sovereign head, and a call to commitment to the
body of Christ, the community of those who acknowledge the Lordship of Christ.
The church is inseparable from God’s cosmic design to sum up all things in Christ
(Eph 1:10) – the essence and goal of the reign of God. Thus we can speak of the
church as the agent of the reign of God. It acts, it works for God’s reign. This reign
is, first, the work of God, yet within God’s plan there is room for people to act. We
pray that God’s Kingdom might come, that God’s will might be done. The church
works towards that end but the kingdom remains the work of God.

Jesus did not come to testify about the church. He came to proclaim the good news
of the kingdom. He preached a message of repentance because the kingdom of God
was near (Matt 4:17). As way of testifying to the efficacy of the kingdom of God
Jesus healed the sick and performed many miraculous acts. The church is called to
do the same. It is to proclaim in the power of the Holy Spirit the kingdom of God.
The culmination of the reign of God on earth was in the person of the Lord Jesus
Christ. He is the key to the kingdom of God. Christ is still working on earth through
the church. The church must rise in the power of the Spirit and testify about the
good news of the kingdom. The apostle Paul said; “for the kingdom of God is not
food and drink, but of righteousness and peace and joy in the Holy Spirit”.

The kingdom of God is not the church. The church is on a mission to proclaim the
message of the kingdom here on earth. The intent of this mission is to bring all
things under the dominion of Christ (Eph 1:10). The church is therefore, eternally
linked to God’s plan and purpose here on earth.

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CHAPTER 4

Church Government

When we talk of Church government we are actually dealing with the question of
who really holds authority in a particular church or denomination. Millard Erickson
(1998: 1080) notes:

Although the advocates of the various forms of church government agree that
God is (or has) the ultimate authority, they differ in their conceptions of how
or through whom he expresses or exercises it.

On the other hand, Norman (2004:4) posits:

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 The issue of governance is most visibly seen in the lordship of Christ. The
church exists by and under his lordship. He builds his church and calls it “my
church” (Matt. 16:18). Christ claims all authority for himself, both in “heaven
and on earth” (Matt. 28:18), and he commissions the church to make disciples
in all the world in light of his authority (Matt. 28: 19-20).

Norman (2004: 4) further notes that the lordship of Christ over the church is
“evidenced in that he appoints those which are to minster within the church and
gives gifts for ministry to the church (Eph. 4:7, 11; 1Cor 12: 5-6). This is what
constitutes what is often known as church polity. Church polity is the way in which
a church or denomination chooses to organise and govern itself.

There are three main types of church government. These are: Episcopal,
Presbyterian, and Congregational forms church government.

Episcopal

In this form of church government, authority lies in the bishop (episcopos).

Episcopalian forms of church government range from very sophisticated structures
with layers of priests to very simple ones with only one line of ministers. In the
sophisticated form you generally get three layers of leadership Deacons, priests, and
Bishops. This is generally the case in the Roman Catholic Church, the Anglican
Church, and Greek Orthodox Churches. Deacons are generally young men who
serve in an apprenticeship role. Priests are in charge of Parishes (Local
Congregations) and they exercise a fair amount of power. Bishops have an oversight
role of a number of Parishes in a particular geographical area. The entire
geographical area over which the Bishop presides is known as a diocese. Ultimately
in the Roman Catholic Church authority lies with the Pope. The Methodist church
has a very simple Episcopalian structure.

The brilliance of the Episcopal form of church government is the very fact that
authority is concentrated in a particular office: that of the bishop. In its purest form,
the Episcopal system carries the concept of different levels of ministry or degrees of
ordination. The first level is that of pastor/minister (priest in Roman Catholic or
Anglican Church). The second level is that of bishops, then Archbishops, and all the
way to the Pope in the Roman Catholic Church. It is bishops in Episcopal churches
who ordain pastors/priests and place them in their places of ministry.

In the past only those churches which were Episcopal in character were led by
bishops. In our country as well as elsewhere, most denominations are being led by
bishops. These bishops are not chosen by an archbishop somewhere along the line.
Some scholars have argued that these bishops, in the truest sense of the ordination of
the bishops are actually not bishops. Erickson explains this matter in this manner:

20
 The bishops define the church. They are not chosen from below, but from
above. A bishop is a bishop because he has been chosen either by someone
on a higher level (such as an archbishop) or by other bishops. Where those
who are to rule or guide the church are selected by people at a lower level,
it is questionable whether a bishopric really exists, even if the name is
used.

PAOG (Z), at its Bi-annual conference held at Trans Africa Theological College at
Kitwe from 5 - 6 December 2001 resolved that the General Executive shall be called
the “Council of Bishops”. In the light of what Erickson has said above, the adoption
of the use of the title bishop does not make PAOG (Z) Episcopalian in church
government. Some scholars may have difficulties in acknowledging the legitimacy
of such officers in the absence of the needed ordination.

Presbyterian

The Presbyterian form of church government can be traced to the Jewish synagogue.
The term Presbyterian is from the Greek presbuteros (“elder”). Just as a group of
elders provided leadership in the synagogue, so do the elders characterize the
organization of the Presbyterian and Reformed churches. The elders comprise both
the clergy and the laity. In recent times elders can be either male or female.

Presbyterian form of Church government is a mixture of democratic and hierarchical

elements, because the power is evenly shared between the clergy and the laity and
between congregations and larger governing bodies.

It is the elders who exercise authority in this form of church government. Erickson
points out that:

This authority is exercised in a series of governing assemblies. At the level of

the local the session (Presbyterian) or classis (Reformed), which is made up of
one lay elder and one minister from each consistory (Reformed), or one lay
elder from each session (Presbyterian).

Churches in a particular geographical area form what is known as the Presbytery.

The next level in the hierarchy of the Presbyterian form of government is the synod.
Its composition is an equal number of representatives between the clergy and the lay
elders. There is still a higher body that oversees the running of the churches known
as the General Assembly.

The churches in the New Testament were led by elders (Acts 11:30, 1Timothy 3: 1-8).
Whether there was such an elaborate system of church government like the one we
see in the Presbyterian system of Church government is an issue requiring further
exploration.

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Congregational

The congregational form of church government is a system in which each individual

congregation or local church is self- governing. There are two basic notions found in
this system of church government. These are “autonomy” and “democracy”.
Autonomy is maintained to show that the local congregation is autonomous and
self-governing. Democracy, on the other hand, is maintained because every member
has a voice in the affairs of the church. In the Episcopal system of church
government, the power to ordain ministers lies with the bishop. In the Presbyterian
system, the power to ordain ministers is in the hands of the Presbytery. In the
congregational system, the church may ordain its minister. This is because the
church has the power to hire and fire the minister.

Major denominations, which utilise this form of church government, are Baptists,
Congregationalists, most Lutheran groups, and the Pentecostal Assemblies of
God/Assemblies of God churches. However, I must point out that the PAOG (Z)
churches no longer holds to a pure form of the congregational form of church
government. The pastors have more power than the local churches. This is reflected
in the minutes of the 2001 Bi-Annual conference where it was resolved that the
pastor shall appoint members of the Church Board from people nominated by other
Church members. This effectively placed authority in PAOG (Z) churches in the
hands of the Pastors. It is open to question whether PAOG (Z) churches are
essentially congregational.

CHAPTERE 5
THE CHURCH AND THE SACRAMENTS

The Roman Catholic Church and the Eastern Orthodox churches recognize seven
sacraments. Protestant churches on the other hand recognize only two. The two are
water baptism and the Holy Communion (Eucharist).

It is not easy to define a sacrament today. The traditional definition found in the
common book of prayer since 1552 of the Church of England says; a sacrament is “an
outward and visible sign of an inward and spiritual grace given unto us, ordained
by Christ himself, as a means whereby we receive the same as a pledge to assure us
thereof.” In this chapter we shall focus our attention on water baptism and the Holy
Communion.

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Water Baptism

There are mainly three views concerning the significance of water baptism. In this
section, I have adopted material from Christian Theology by Millard Erickson (1985).

Baptism as means of grace

Those who hold to this view, see water baptism as actually able to convey grace to
the baptised person. The proponents of this viewpoint hold to baptismal
regeneration: baptism actually effects a transformation bringing a person to from
spiritual death to life (see Erickson). This way of looking at baptism looks to me as
not being compatible to the teaching of the scriptures. There is no biblical record to
show that an individual can be saved simply by being baptized in water. The bible
seems to show that baptism in the New Testament always followed personal faith in
the Lord Jesus Christ (see Acts 2:38; Mark16:16).

Baptism as a sign or seal of the covenant

Erickson (1985:1092) records:

The position held by traditional Reformed and Presbyterian theologians is

tied closely to the concept of the covenant. They regard the sacraments, of
which baptism is one, as signs and seals of God’s grace.

In this case then, baptism serves the role that circumcision served in the Old
Testament. Just as no one could be counted among the people of God without
circumcision, no one can be a member of the church without baptism. The fact of
baptism serving as a covenant is well illustrated in Genesis 17. God gave Abraham
the covenant of circumcision. Every male was to be circumcised. Circumcision was
to be the sign of the covenant (Gen 17:10-11). Consequently, every male child was to
be circumcised on the eighth day after birth (Gen 17:12). As a result any male who
had not been circumcised did not belong among the people of God (Gen 17:14). This
may explain why children are also baptised in Reformed and Presbyterian churches.
A closer look at baptism will reveal that baptism has not taken the place of the Old
Testament practice of circumcision. In Romans 2:28-29, the apostle Paul seems to
suggest that the sphere of circumcision has now shifted from the “outward” to the
“inward”. In Galatians 6:15; the apostle Paul argues that “neither circumcision nor
uncircumcision means anything; what counts is the new creation.” In Philippians
3:2-3 believers are referred to as the circumcision who worship God by the Spirit of
God. In Colossians 2:11-12 we have the following words:

In him you were also circumcised, in the putting off of the sinful nature, not
with a circumcision done by the hands of men but with the circumcision done
by Christ having been buried with him in baptism and raised with him
through your faith in the power of God, who raised him from the dead.

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In the New Testament circumcision is identified more with the conversion of the
heart. If this is true, the argument that baptism has taken the place of circumcision
does not hold water.

Baptism as a token of salvation

Here baptism offers public testimony to the inner change in the life of a believer.
Baptism is properly understood as an ordinance than a sacrament. It is administered
in response to the words of the great commission: “Go therefore and make disciples
of all nations, baptising them in the name of the Father and of the son and of the
Holy Spirit”.

Those who prescribe to this view, continue to baptise people simply because Christ
said so. It is felt here that baptism cannot lead to regeneration. Baptism is an
outward sign which represents the work of grace which has already taken place.
When pushed to extremes, this view minimizes the importance of water baptism. If
the Lord commanded it, it means that it is a very important ordinance. As such it
must be treated with the seriousness it deserves.

The proponents of the first two views find it acceptable to baptise infants. Those who
view baptism as capable of imparting saving grace, do so, in order to secure the
salvation of the infants. On the other hand, those who hold that baptism is a sign or
seal of the covenant, baptise infants, because this is the only way the children can be
part of the covenant between God and His people. The third group does not baptise
children. This is because they feel an infant cannot exercise faith in the Lord Jesus so
as to be saved.

When it comes to the mode of baptism, the first two groups do so by way of
sprinkling water on the baptismal candidate. The last group baptizes by immersion.
However, there are some segments within the first two groups who baptize by
immersion.

The Holy Communion

The Institution of the Eucharist

This section is adopted from the article by Victor Chanda (2006): The Eucharist in
Pentecostal Theology.

The institution of the Eucharist is traced to four passages in the New Testament:
Matthew 26:26-29; Mark 14:22-25; Luke 22:15-20; 27-3 and I Corinthians 11:23. These
passages of scripture clearly indicate that the Lord Jesus himself is the one who
instituted the Eucharist. Erickson who holds to this viewpoint writes:

For the most part, however, there is agreement that the establishment of the
Lord’s Supper goes back to Jesus himself. The evidence includes the fact that

24
 the three synoptic Gospels agree in attributing to him the words inaugurating
the practice (Matt. 26:26-28; Mark 14:22-24; Luke 22:19-20). Although there are
some variations in the details, the common care in the synoptic, argues for an
early inclusion in the oral tradition.

Paul’s injunction not to partake of the emblems unworthily must be taken seriously.
Before the Eucharist is served, all the communicants are to examine themselves
thoroughly, for partaking the emblems without self-examination, is to sin against the
body and blood of the Lord (cf 1 Corinthians 11:27-28). When Jesus Christ instituted
the Eucharist, he wanted his disciples and indeed believers of all ages to use it as a
moment of fellowship with him, and as an occasion to remember his sacrificial death
for them on the cross. He also intended it to be a reminder of their deliverance from
the power of sin and death.

The Significance of the Eucharist

In this section I will draw attention to the way most Protestants view the Eucharist.
The Eucharist is conceived as a symbolic ceremony. Bread and wine signify or
represent the body and blood of Christ, “but are not really, the broken body and
shed blood of our Lord” (cf Shaff 1983:374). The key idea in the protestant
understanding of the Eucharist is that it is a memorial of the death of the Lord Jesus
Christ, till he comes (I Corinthians 11:26). A. T. Robertson (1931:164) comments on
the idea of remembrance in the institution words of Christ as recorded by Paul in the
epistle to the Corinthians in the following manner: “The Lord’s supper is the greatest
preacher of the death of Christ till his second coming”.

I, however, strongly feel that the Eucharist needs to be interpreted in a manner that
will go beyond the idea of remembrance only. This is because every time people
partake of this sacrament, they are reminded to examine themselves thoroughly
before they can freely receive the elements (I Corinthians 7:27-28). Believers are
commanded to discern the body of Christ rightly. Failure to do so may result into
sickness and possibly, death (I Corinthians 11:29-30).

Thus the great emphasis which Pentecostals place on the Eucharist, and on the
attitude of believers before they can actually receive the elements to me, is an
indication that in one way or the other Christ is present, as the Eucharist is
celebrated. This presence, however, does not suggest that the elements; which are:
bread and wine, are the actual body and blood of Christ. What I am actually saying
is that the Eucharist is more than a memorial service. The Eucharist if received in an
attitude of faith imparts spiritual benefits to the participant.

Believers should look forward to the Lord’s Supper as a time for fellowship and
communion with Christ. When we approach the communion table, we should do so
confidently, believing that in so doing we shall meet with the Lord Jesus Christ.
Unlike the Roman Catholic Church which regards the Eucharist as a sacrifice, we it a
time when we relive the events of Calvary, Where Christ suffered and died for our
sins. The Eucharist is an event that strengthens the faith of every believer by faith.

25
The eschatological motif which is clearly implied by all the passages of institution in
the New Testament is to be taken seriously. The words of institution of the Eucharist
render themselves to be looked at in a manner that will not dampen the
eschatological expectation with which they are pregnant.

That Eucharist was instituted during the celebration of the Passover meal (Luke
22:14-20), is not coincidental. Jesus was inaugurating a new covenant, which he
sealed with his own blood. The new covenant was to carry more meaning and
significance than the old covenant. By the new covenant believers were to enter into
communion with God in a manner that was far superior to that of the Old Testament
dispensation. The Eucharist is a celebration of the new relationship between God
and his people. With the coming of the new covenant God was not just relating to
the peoples of the world through the nation of Israel, whom he had chosen to play a
priestly role on behalf of the other nations (Exodus 19:1-6). Under the new covenant
God has chosen people from all nations to serve as his priests (1Peter 2:9). Their
Eucharist has far reaching consequences as a witness to the universality of God’s
grace. When we celebrate the lord’s super we are acknowledging his power to
reconcile the whole world to himself through the preaching of the gospel.

Elements used in celebrating the Eucharist

When Jesus Christ inaugurated the Eucharist, He used bread and wine. The choice of
bread and wine had a special reason. They were part of the staple meal of the Jewish
people among whom Jesus Christ was born. The elements symbolized life.

There is need for contextualising the elements to be used for celebrating the
Eucharist. This need is spelt well by Marc Ela. Ela (1985:5) observes that, “the
Eucharist needs to belong to the universe of signs with which local people need to
identify”.

I for one think that it is not necessary to duplicate the same elements which Jesus
used when he instituted the Eucharist. I reckon that we need to be concerned with
what the elements represent. Erickson (1983:1155) illustrates this fact well:

If our chief concern is duplication, we will use the unleavened bread of the
traditional Passover meal. If, however, our concern is the symbolism, we
might use a loaf of leavened bread. The oneness of the loaf would symbolize
the unity of the church; breaking the loaf would signify the breaking of
Christ’s body. With respect to the cup, duplication of the original event
would call for wine, probably diluted with anywhere from one to twenty
parts of water for every part of wine. If, on the other hand, representation of
the blood of Christ is the primary consideration, them grape juice will suffice
equally well.

During the Passover meal, the setting in which the Eucharist was instituted; only
unleavened bread was used. Unleavened bread stood for the absence of any form of

26
evil or sin (I Corinthians 5:7). May this may pose a problem to find an unleavened
element within our own culture.

BIBLIOGRAPHY
Bevans, Stephen B. 1992. Models of Contextual Theology.
Maryknoll, New York: Orbis Books
Cairns, Earle E. 1954. Christianity Through the Centuries.
Grand Rapids: Zondervan Publishing House
France R.T. 1985.Matthew. Leicester:
Inter-Varsity Press
Hendriksen, William. 1973. The Gospel of Matthew.
Edinburgh: Banner of Truth Trust
Plummer, Alfred. 1956. An Exegetical commentary on the Gospel According to
St. Matthew. Grand Rapids, Michigan: Wm. B. Eerdmans
Richard, J. 2002. The Essence of the Church. Accessed from
http://www.helpforchristians.co.uk/documents/Article on 26th
September 2010.
Keane, Marie-Henry. 1983. Systematic Theology (Ecclesiology – The church).
Pretoria: Unisa.

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