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Note: This is adapted from a paper written as part of my studies at the Antioch School. The objective of the assignment was to demonstrate that I had "developed an advanced biblical understanding of the philosophy that is to drive the ministry of the church and the instructions (i.e. “house order”) by which each local church is to abide."
In my last post, I argued that submission to roles within the body, and allowing those roles to be defined by Christ rather than purely pragmatic or social demands, was a crucial element of aligning our churches with the design found in scripture. That our practices needed to be primarily defined in light of the community of faith Christ is building rather than personal interests or cultural norms. Here, we turn our attention to what that looks like in practice. This primarily arises in two categories; first, the specified roles that exist within the church, and second, how those roles interact in key circumstances as part of the life of the church.
The actual roles within the house order in scripture fall into a series of nested dualities that ultimately reflect the relationship between God the Father and God the Son to varying degrees. The Father is the supreme and perfect authority; all things are in subjection to Him, and He carries out His authority in pure love. The Son is the perfect agent of the Father’s will, doing all He does in submission to the Father and joyfully glorifying the Father through His every word and deed. In all of this, the Holy Spirit unites and glorifies, participating in and highlighting the love that exists within the Trinity and pointing to both the Father and the Son in all things.
The relationship that exists within the Trinity is fundamentally one of love, in which the Father loves the Son and the Spirit, the Son loves the Father and the Spirit, and the Spirit loves the Father and the Son, and there is no partiality or brokenness in these loving bonds. The three are one, truly one, such that we worship but one God in three persons. No person of the Trinity is lacking in anything, not even honor or power. The Father is not more God than the Spirit or the Son; every person of the Trinity is fully God and, therefore, fully empowered and worthy of all praise. The roles within the Trinity define the interpersonal relationships within divinity, but do not elevate or denigrate any person to any position other than True God. This is the defining nature of the roles of the church. Every role within the church is engaged in presenting an image of this Trinity relationship, and every interaction among the body of the church is to display the pure love and true bond found among the persons of the Trinity. We must have this understanding in place if we are to carry out these roles correctly; we cannot emulate that which we do not know. We must also recognize the limits of our understanding and of our roles. We cannot perfectly understand God, or at least, if we shall ever perfectly understand Him it will not be on this side of eternity. We cannot perfectly practice the love of the Trinity within our own bodies, as we are not perfect agents of love while yet in these bodies. No roles within the church are perfect images of the divine nature, for a multitude of reasons, but a key one that warrants mention before we continue is that there is no role in the church that has absolute authority the way the Father does. Every leader in the church is also a servant, as Christ noted when He said, “You know that the rulers of the Gentiles lord it over them, and their great men exercise authority over them. It is not this way among you, but whoever wishes to become great among you shall be your servant, and whoever wishes to be first among you shall be your slave; just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.”
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Dualities in the House Order
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I mentioned that this will be a study of nested dualities, so allow me to explain that before we examine the content of those dualities. First, note that our images are not trinities; there is no agent in our study here that emulates the Holy Spirit, but rather, the dualities discussed are empowered by that same Holy Spirit Himself. He is in all and through all that we do as believers in Christ, He is the One that binds us to Christ and each other, and He is the one who ultimately takes our dualities and uses them to point higher to the Father and the Son. As such, He will not be directly discussed through much of this article, as the rest of it will focus on the roles themselves, but it is vital to understand that nothing that follows this paragraph can exist in any true, holy, and workable form without His hand upon it. He is the vital role that makes all other roles exist, and it is His pleasure to avoid direct praise in favor of pointing beyond Himself to the Father and the Son in all things; so shall it be in this article.
Second, a note about terminology. I do not mean to describe a duality as a pagan may use the term; these are not sets of equal but opposite forces that find their purest expression in appropriate balance. Rather, they are two pictures that, taken together, present a larger picture. There are ways they are equal and ways they are not, but in a healthy church environment, they are never at odds. Fulfilling our roles well means that we are separate only so that we can be seen as united. A unity without parts is not a unity at all, but a single thing; for our images to work in a way that displays unity, then, there must be parts1. In God’s design, these parts are arranged in pairs that nest within and relate to one another.
While not every duality here will get equal weight of discussion in this paper, these are the essential ones for consideration as we move forward. The relationship between God the Father and God the Son is the template, and each will be listed in that order (that is, the member imaging the Father will be listed before the member imaging the Son). The primary dualities are the Son and the Church, the Church and the Home, and the Church and the World. Within the church is the duality of Leaders and Congregation, and within the leadership are the Elders and the Deacons. Within the home are the Family and the Servants, within the family are the Parents and the Children, and within the parents are the Husband and the Wife. Lacking some element here is not utterly devastating; a household without servants, for instance (which is most of them now), simply lacks that role. We are concerned here with how those roles work together to image God, not any debate about whether or not every role needs to exist in every place where it can exist2.
Second, a note about terminology. I do not mean to describe a duality as a pagan may use the term; these are not sets of equal but opposite forces that find their purest expression in appropriate balance. Rather, they are two pictures that, taken together, present a larger picture. There are ways they are equal and ways they are not, but in a healthy church environment, they are never at odds. Fulfilling our roles well means that we are separate only so that we can be seen as united. A unity without parts is not a unity at all, but a single thing; for our images to work in a way that displays unity, then, there must be parts1. In God’s design, these parts are arranged in pairs that nest within and relate to one another.
While not every duality here will get equal weight of discussion in this paper, these are the essential ones for consideration as we move forward. The relationship between God the Father and God the Son is the template, and each will be listed in that order (that is, the member imaging the Father will be listed before the member imaging the Son). The primary dualities are the Son and the Church, the Church and the Home, and the Church and the World. Within the church is the duality of Leaders and Congregation, and within the leadership are the Elders and the Deacons. Within the home are the Family and the Servants, within the family are the Parents and the Children, and within the parents are the Husband and the Wife. Lacking some element here is not utterly devastating; a household without servants, for instance (which is most of them now), simply lacks that role. We are concerned here with how those roles work together to image God, not any debate about whether or not every role needs to exist in every place where it can exist2.
The Son and the Church
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Christ is the head of the church, as the Father is the head of the Trinity. Christ’s relationship to the church images the Father’s relationship to the Son, in that Christ has supreme authority over the church, and carries out this authority in loving relationship. As the Trinity never operates in a manner in which the Father is not in authority, so the church is not designed to ever operate outside of the authority of Christ.
Likewise, the church is designed to operate with leadership in place that has the power to direct its operations and carry out church discipline. This leadership does not have ultimate authority; leaders of the church submit to Christ as Christ submits to the Father, and serves the body as Christ has served the church in His laying down His life for it. This was discussed in more detail elsewhere, but essentially, a church cannot be a church until it has leadership, specifically because it cannot perform its essential duties or maintain its adherence to Christ without trained leaders who point to Christ in their own deeds and in the relationship they have to the rest of the church body. Similarly, the church cannot be a church without a body that submits to the authority of the leadership as the church submits to Christ, since it is the body that carries out the work of the church in the world as the church carries out the work of Christ in the world and Christ carries out the work of the Father in the world.
Within the leadership are elders and deacons, the two offices defined in scripture for the governance of the church. Together, they are the leadership addressed in the paragraph above. But they have distinction between themselves, and within that distinction, the elders set direction as the Father sets direction for the Son (and as the Son sets direction for the church), and the deacons carry out the will of church leadership through service to the body as Christ carries out the will of the Father through His service rendered to the church (and as the church carries out the will of Christ).
Part of the work of church leaders is to direct the regular life of the church. This means that it is church leadership that ultimately calls and leads meetings of the assembled church body. The leadership keeps order at the assembled meetings, points all that happens to Christ, and carries out the essential functions of equipping and establishing the body. The congregation, then, follows the order as established by the leaders and submits to biblical teaching and direction as it is delivered during their times of assembly. Elders are described by Paul as having an ability to teach, because it is part of the fundamental nature of church leadership to pass on the knowledge and will of Christ to the body.
Relationships within the body are intended to showcase the patient love of Christ, as well as the importance of the church’s mission, at all times. As such, Christ gives us direction in Matthew to approach one another about sin and disputes in a manner that gives the offender multiple opportunities to repent and make things right, with increasing support from the church. When this process is not fruitful, however, Paul operates on the understanding that it is the leadership of the church that holds the authority to discipline the wayward member. Gilliland argues that this responsibility is a natural expression of the patient love expressed in the Matthew process when he says, “The Christian who lapses into unchristian behavior requires patience, much teaching, and genuine caring and love. The discipline of the Christian church must be the work of those who have a truly pastoral heart.”3 That is, the heart that qualifies one for church leadership is the same heart needed to practice discipline within the church in a manner that respects the offender and emphasizes the proper mindset of the church toward the offense.
Disruption of these relationships, then, not only alters the practices of the church, but corrupts the image the church is meant to be displaying. If the deacons operate as elders, or the body operates without leadership, or the elders fail to submit to Christ or serve the body, then the essential function of the church—as the manifested glory of God in the world tasked with carrying out the redemptive mission of Christ—falls apart.
Likewise, the church is designed to operate with leadership in place that has the power to direct its operations and carry out church discipline. This leadership does not have ultimate authority; leaders of the church submit to Christ as Christ submits to the Father, and serves the body as Christ has served the church in His laying down His life for it. This was discussed in more detail elsewhere, but essentially, a church cannot be a church until it has leadership, specifically because it cannot perform its essential duties or maintain its adherence to Christ without trained leaders who point to Christ in their own deeds and in the relationship they have to the rest of the church body. Similarly, the church cannot be a church without a body that submits to the authority of the leadership as the church submits to Christ, since it is the body that carries out the work of the church in the world as the church carries out the work of Christ in the world and Christ carries out the work of the Father in the world.
Within the leadership are elders and deacons, the two offices defined in scripture for the governance of the church. Together, they are the leadership addressed in the paragraph above. But they have distinction between themselves, and within that distinction, the elders set direction as the Father sets direction for the Son (and as the Son sets direction for the church), and the deacons carry out the will of church leadership through service to the body as Christ carries out the will of the Father through His service rendered to the church (and as the church carries out the will of Christ).
Part of the work of church leaders is to direct the regular life of the church. This means that it is church leadership that ultimately calls and leads meetings of the assembled church body. The leadership keeps order at the assembled meetings, points all that happens to Christ, and carries out the essential functions of equipping and establishing the body. The congregation, then, follows the order as established by the leaders and submits to biblical teaching and direction as it is delivered during their times of assembly. Elders are described by Paul as having an ability to teach, because it is part of the fundamental nature of church leadership to pass on the knowledge and will of Christ to the body.
Relationships within the body are intended to showcase the patient love of Christ, as well as the importance of the church’s mission, at all times. As such, Christ gives us direction in Matthew to approach one another about sin and disputes in a manner that gives the offender multiple opportunities to repent and make things right, with increasing support from the church. When this process is not fruitful, however, Paul operates on the understanding that it is the leadership of the church that holds the authority to discipline the wayward member. Gilliland argues that this responsibility is a natural expression of the patient love expressed in the Matthew process when he says, “The Christian who lapses into unchristian behavior requires patience, much teaching, and genuine caring and love. The discipline of the Christian church must be the work of those who have a truly pastoral heart.”3 That is, the heart that qualifies one for church leadership is the same heart needed to practice discipline within the church in a manner that respects the offender and emphasizes the proper mindset of the church toward the offense.
Disruption of these relationships, then, not only alters the practices of the church, but corrupts the image the church is meant to be displaying. If the deacons operate as elders, or the body operates without leadership, or the elders fail to submit to Christ or serve the body, then the essential function of the church—as the manifested glory of God in the world tasked with carrying out the redemptive mission of Christ—falls apart.
The Church and the Home
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Photo by Redd on Unsplash
The affairs of the Christian home are subject to the affairs of the Christian church. As God the Father sets the course of divine work and God the Son carries that work out in the world, so the church delivers its mission to the home, which then carries out that work. The home displays the same relationship within its neighborhood and direct connections that the church displays within its community. Thus, the structure of one informs the other; as Banks notes that “those who belong to [local church communities] should see one another primarily as members of a common family,” highlighting that the church operates in the same manner as a home, and the home operates in the same manner as the church.4
The home, similarly, has offices, and there are specific elements of church life that happen within the home. The finances of the church, for instance, come from the finances donated through the homes; if the homes within the church do not understand their responsibility to support the work of the church with their resources, and do not graciously and joyfully give of their resources to the God who provides for them, the church will find itself lacking and struggling to afford its basic tasks. This then cycles back into the homes, as the church is called to provide for any among them who are lacking. This is seen in the creation of the office of Deacons, whose first task was to oversee the support of widows, and James 1:27 reminds readers that concern for widows and orphans is a crucial element in the life of the church and the believer. As those homes with resources give those resources to the church, the church has the means to provide those resources to the homes that lack. In this way, the relationship between the church and the home is not only reflective of each other, but cyclical in practice, much like the love that flows eternally between the Father and the Son.
In Ephesians 6, Paul describes various relationships within the home and shows the image of the Father/Son relationship in them. Servants (or slaves in some renderings) submit to the authority of their masters as Christ submits to the Father, not merely in grudging action but in sincerity, while the masters are commanded to treat their servants with a sincere and respectful heart that mirrors the way the Father directs the Son. Children are called to honor their parents, while the parents (namely the fathers) are called to a mindfulness in how they raise up their children without unnecessary provocation.
But these are presented in light of the longer text (Ephesians 5:22-33) before it, which details the relationship of the husband to the wife. Paul explicitly states the image-bearing nature of the marriage relationship repeatedly throughout this section, pointing husbands to the part of Christ and wives to the role of the church. He points to the self-sacrificing love of Christ for the church as a normative expectation for the love of a husband for his wife, framing the submission of the wife as a healthy response of a woman enjoying the grace and support her husband shows her rather than the fearful response of a woman under the command of an abusive or demanding husband. In this way, also, the marriage images the church, where the husband encourages the growth of the wife toward her full potential in faith in the same manner as Christ builds up the church and calls it to growth toward its full potential in faith.
Incidentally, it is the image-bearing nature of the marriage relationship that sorts out a number of questions the church receives about other gender-related issues. By lacking the interplay between a man and a woman, a same-sex marriage is incapable of displaying the same image as a man married to a woman, and therefore the marriage displays a false (or at least incomplete) picture of the relationships it is meant to display. The role of elders within the church in their relationship to deacons, serving the same functional role in its image duality as husbands to wives, is sensibly limited to men, while the role of deacons is not.
Note, however, that this overall structure does dictate when and where the church has authority in the home. The relationship of the church and home is essentially big-picture; the church gives direction to the home, but the relationships within the home dictate how that direction is actually carried out. The elders do not have authority to replace the role of parents in the lives of children, but do have a requirement to hold the parents accountable to whether or not their parenting actually serves the greater mission of the church. The church cannot tell the wife whether or not she’s allowed to work out of the home, as this is a matter that falls within the means of the home governing itself; but must ask stern questions of the husband if the wife isn’t growing in her walk with Christ, as this would suggest a breakdown in his role to support her growth as Christ supports the growth of the church. Ultimately, each relationship being described falls under the broad direction of the relationship in which it is nested, but retains some autonomy in its actual practice. Which sets us up to discuss the final category of relationship relevant to our topic.
The home, similarly, has offices, and there are specific elements of church life that happen within the home. The finances of the church, for instance, come from the finances donated through the homes; if the homes within the church do not understand their responsibility to support the work of the church with their resources, and do not graciously and joyfully give of their resources to the God who provides for them, the church will find itself lacking and struggling to afford its basic tasks. This then cycles back into the homes, as the church is called to provide for any among them who are lacking. This is seen in the creation of the office of Deacons, whose first task was to oversee the support of widows, and James 1:27 reminds readers that concern for widows and orphans is a crucial element in the life of the church and the believer. As those homes with resources give those resources to the church, the church has the means to provide those resources to the homes that lack. In this way, the relationship between the church and the home is not only reflective of each other, but cyclical in practice, much like the love that flows eternally between the Father and the Son.
In Ephesians 6, Paul describes various relationships within the home and shows the image of the Father/Son relationship in them. Servants (or slaves in some renderings) submit to the authority of their masters as Christ submits to the Father, not merely in grudging action but in sincerity, while the masters are commanded to treat their servants with a sincere and respectful heart that mirrors the way the Father directs the Son. Children are called to honor their parents, while the parents (namely the fathers) are called to a mindfulness in how they raise up their children without unnecessary provocation.
But these are presented in light of the longer text (Ephesians 5:22-33) before it, which details the relationship of the husband to the wife. Paul explicitly states the image-bearing nature of the marriage relationship repeatedly throughout this section, pointing husbands to the part of Christ and wives to the role of the church. He points to the self-sacrificing love of Christ for the church as a normative expectation for the love of a husband for his wife, framing the submission of the wife as a healthy response of a woman enjoying the grace and support her husband shows her rather than the fearful response of a woman under the command of an abusive or demanding husband. In this way, also, the marriage images the church, where the husband encourages the growth of the wife toward her full potential in faith in the same manner as Christ builds up the church and calls it to growth toward its full potential in faith.
Incidentally, it is the image-bearing nature of the marriage relationship that sorts out a number of questions the church receives about other gender-related issues. By lacking the interplay between a man and a woman, a same-sex marriage is incapable of displaying the same image as a man married to a woman, and therefore the marriage displays a false (or at least incomplete) picture of the relationships it is meant to display. The role of elders within the church in their relationship to deacons, serving the same functional role in its image duality as husbands to wives, is sensibly limited to men, while the role of deacons is not.
Note, however, that this overall structure does dictate when and where the church has authority in the home. The relationship of the church and home is essentially big-picture; the church gives direction to the home, but the relationships within the home dictate how that direction is actually carried out. The elders do not have authority to replace the role of parents in the lives of children, but do have a requirement to hold the parents accountable to whether or not their parenting actually serves the greater mission of the church. The church cannot tell the wife whether or not she’s allowed to work out of the home, as this is a matter that falls within the means of the home governing itself; but must ask stern questions of the husband if the wife isn’t growing in her walk with Christ, as this would suggest a breakdown in his role to support her growth as Christ supports the growth of the church. Ultimately, each relationship being described falls under the broad direction of the relationship in which it is nested, but retains some autonomy in its actual practice. Which sets us up to discuss the final category of relationship relevant to our topic.
The Church and the World
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Photo by Louis Moncouyoux on Unsplash
If Christ has conquered the forces of this world and begun to establish His rule, and the church is His agent in the world the way Christ is the Father’s agent, then that implies a relationship between the church and the world that grants the church a certain amount of authority. However, since the world is not yet fully under the rule of Christ, it cannot be expected to operate as though it is. Note that the world does not have instructions in scripture regarding the church that mirror the instructions wives have regarding husbands or that the church body has regarding its leadership. This is at least a little bit practical; a world in rebellion against God is not going to submit to the commands of scripture simply because those commands come from God. So what does that mean for how we approach the relationship between the church and the world?
First, note that the church is called to be above reproach from the world; 1 Peter 3 and Romans 13, for instance, urge that the behavior of the church toward the world be pure and unblemished by evil, with the intention that the world sees the goodness of God and responds in faith. Compare this with the call of elders to be above reproach in 1 Timothy and the role of husbands as faithfully and lovingly guiding their wives to greater knowledge of and faith in Christ. In this way, the church leads the world toward God, even if only by example.
Second, our showing loving guidance toward the world is self-sacrificial, as Christ’s love for the church is. We are called repeatedly to lay down our rights or lives, if needed, in service to pointing the world around us to Christ. We are to rejoice in trials, accept any trouble brought to us for doing good (while striving to have no trouble brought to us for doing evil, that is, avoiding such trouble by avoiding doing evil), and recognize the authority of the world so far as it exists.
This last part is essential; there are areas where earthly authorities really do have authority, and we as the church show our submission to God through our submission in these areas. Where the laws of man call for taxes, or honor, or participation in civil engagement, to the degree that those things do not compromise the mission of the church, we are to render what is being demanded. Homes, essentially, have dual citizenship. They are subject to the church, and they are subject to earthly authority. Where these things clash, a Christian home must submit primarily to the church; where they do not, a Christian home must be faithful to both.
Every relationship within the church, then, is always engaging with the world. And in its engagements with the world, each must seek to point to Christ in all things, to glorify Him in their dealings with each other and the world, and to practice their relationships as images of the patient love that exists between the Father and the Son. By recognizing how each relationship in the life of a Christian reflects the other relationships, and looking at each as images of the divine love within the Trinity, we can more readily understand the nature of our roles and how to faithfully live them out.
First, note that the church is called to be above reproach from the world; 1 Peter 3 and Romans 13, for instance, urge that the behavior of the church toward the world be pure and unblemished by evil, with the intention that the world sees the goodness of God and responds in faith. Compare this with the call of elders to be above reproach in 1 Timothy and the role of husbands as faithfully and lovingly guiding their wives to greater knowledge of and faith in Christ. In this way, the church leads the world toward God, even if only by example.
Second, our showing loving guidance toward the world is self-sacrificial, as Christ’s love for the church is. We are called repeatedly to lay down our rights or lives, if needed, in service to pointing the world around us to Christ. We are to rejoice in trials, accept any trouble brought to us for doing good (while striving to have no trouble brought to us for doing evil, that is, avoiding such trouble by avoiding doing evil), and recognize the authority of the world so far as it exists.
This last part is essential; there are areas where earthly authorities really do have authority, and we as the church show our submission to God through our submission in these areas. Where the laws of man call for taxes, or honor, or participation in civil engagement, to the degree that those things do not compromise the mission of the church, we are to render what is being demanded. Homes, essentially, have dual citizenship. They are subject to the church, and they are subject to earthly authority. Where these things clash, a Christian home must submit primarily to the church; where they do not, a Christian home must be faithful to both.
Every relationship within the church, then, is always engaging with the world. And in its engagements with the world, each must seek to point to Christ in all things, to glorify Him in their dealings with each other and the world, and to practice their relationships as images of the patient love that exists between the Father and the Son. By recognizing how each relationship in the life of a Christian reflects the other relationships, and looking at each as images of the divine love within the Trinity, we can more readily understand the nature of our roles and how to faithfully live them out.
1 Not that God has parts, but He does have persons. These are not separate in the way that we as individuals are separate, but they are distinct in a way that allows them to have unity in relationship. We are, in all respects, imperfect images; this is merely one way in which our lacking points to His fullness.
2 Some roles are more necessary than others, but this is not a matter for this paper.
3 Gilliland, Dean S. “Growth & Care of the Community: Discipline and Finance.” From Pauline Theology & Mission Practice, 237–246. Grand Rapids, MI: Baker Book House, 1983. 243.
4 Banks, Robert. “The Community as a Family.” From Paul's Idea of Community: The Early House Churches in Their Historical Setting, 52–61. Grand Rapids, MI: Eerdmans Publishing Company, 1980. 54.
2 Some roles are more necessary than others, but this is not a matter for this paper.
3 Gilliland, Dean S. “Growth & Care of the Community: Discipline and Finance.” From Pauline Theology & Mission Practice, 237–246. Grand Rapids, MI: Baker Book House, 1983. 243.
4 Banks, Robert. “The Community as a Family.” From Paul's Idea of Community: The Early House Churches in Their Historical Setting, 52–61. Grand Rapids, MI: Eerdmans Publishing Company, 1980. 54.
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