Tag: orthopraxy

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Orthopraxy: Welcoming Visitors

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Many of the topics we will discuss in this series have strong biblical foundations. For example, practices such as corporate prayer, intercession, and fellowship all have theological roots in scripture, which regulate how we participate in them. However, other things we will look at are things most churches practice, yet the biblical links are minimal. That isn’t to say they are unbiblical or not good, only that they are often more culturally-based than scripturally. Despite this fact, I want to go deep into everything we do as a church and see how the Bible does imply we should view those activities.

One of these practices, which we will look at today, seems to be a regular part of church life everywhere in the world I have been privileged to visit and ministry. That is our practice of welcoming guests.

Current Trends

How we welcome guests varies from one culture to another. For example, in America, many churches have a designated area to meet with guests, either before or after services. Some give first-time visitors gifts, such as coffee cups with the church name, a bag of candies, or some other small trinket, as well as ask the guests to fill out some form of information card. In addition, volunteers are usually available at the entry or in various places around the church to answer any questions guests may have or to simply greet them and make them feel welcomed.

While most churches in the U.S. will take a moment in the service to welcome visitors, they are usually asked to meet with someone in the designated guest area after the service, rather than having any pressure put on them to move or speak at that moment.

This is very different from what I have seen in East Africa, where I live and work as a missionary. Instead, in Uganda and Kenya, time is made in the service to welcome guests, who are usually asked to stand and receive some kind of personal greeting from the whole church.

In fact, in most small to medium-sized churches, visitors are usually asked to speak, telling the church who they are, where they come from, if they are born-again, where they usually “pray from,” and what brought them to the service that day. Giving the visitors this opportunity to speak is a culturally appropriate way to honor them and show that the church values them.

In the U.S., asking first-time visitors to speak would be quite awkward for them, making them feel put on the spot. Most guests would rather not have everyone’s attention put on them. However, an informal request to fill out an informational card would make guests in East Africa feel undervalued. That culture takes pride in giving time to people, whether personally or in group settings. 

The point is that while every culture is different, churches everywhere want to make guests feel welcomed.

What Does the Bible Say?

While the Bible does not have anything specific to say about how we greet guests in our services, it does have a lot to say about hospitality and welcoming outsiders.

The Church is Commanded to Show Hospitality

The Lexham Bible Dictionary defines hospitality as “the generous and gracious treatment of guests.” (1) This is why the author of Hebrews commands the church:

“Let brotherly love continue [which deals with biblical fellowship]. Do not neglect to show hospitality to strangers, for thereby some have entertained angels unawares.” 

Hebrews 13:1–2 (emphasis mine)

In the same way, Paul explains what the culture of the church ought to be in the book of Romans:

“Let love be genuine. Abhor what is evil; hold fast to what is good. Love one another with brotherly affection. Outdo one another in showing honor. Do not be slothful in zeal, be fervent in spirit, serve the Lord. Rejoice in hope, be patient in tribulation, be constant in prayer. Contribute to the needs of the saints and seek to show hospitality.” 

Romans 12:9–13 (emphasis mine)

In many places in scripture, it is clear that, though we are members of the local church fellowship and care for one another, we should also be conscious of how we treat strangers (or we might say, “newcomers”), as we welcome them with grace and hospitality.

Church Leaders are Commanded to Value Outsiders

If it is not enough that the church is commanded to show hospitality, the Apostle Paul also, very clearly, instructs church leadership to value and show hospitality to outsiders. He writes to Timothy, the pastor at Ephesus:

“Therefore an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach… Moreover, he must be well thought of by outsiders, so that he may not fall into disgrace, into a snare of the devil.” 

1 Timothy 3:3,7 (emphasis mine)

And again, he writes to Titus, the Pastor at Crete:

“For an overseer, as God’s steward, must be above reproach. He must not be arrogant or quick-tempered or a drunkard or violent or greedy for gain, but hospitable, a lover of good, self-controlled, upright, holy, and disciplined.” 

Titus 1:7–8 (emphasis mine)

Even in the way a church service runs, especially the use of spiritual gifts, Paul wants to make sure we are aware of the impact it has on visitors:

“If, therefore, the whole church comes together and all speak in tongues, and outsiders or unbelievers enter, will they not say that you are out of your minds? But if all prophesy, and an unbeliever or outsider enters, he is convicted by all, he is called to account by all…” 

1 Corinthians 14:23–24 (emphasis mine)

We will come back to this passage in a minute.

Let’s Get Practical

It is clear from all of this that when the church meets together, it should pay attention to guests and make sure they feel welcomed and valued. The question is, in light of all the reasons the church gathers, how should we treat guests, and is there a limit?

Again, the cultural background of the church will have a lot to say about specifics. However, I think there are some general guidelines we can use to ensure our guests are valued appropriately.

1. Jesus Must Be the Focus

While we want to make guests feel at home among us, the truth is that non-believers should see Jesus exalted in prayer and worship, hear the gospel preached, and be confronted with their need for salvation. Unfortunately, many churches have moved too far into the “seeker-sensitive” realm and refuse to talk about sin, the cross, or God’s judgment, because those topics might make people uncomfortable.

When we come into the church, we must always keep in mind that Jesus is the focus; not the visitors. Though we are happy to have them and should go out of our way to welcome them, the service is not about them or even for them. In the same way, it is not about us, people’s comfort, meeting needs, or anything else. It is about Jesus. It is for Him.

When too much emphasis is on visitors and their comfort, the church becomes another social club rather than a house of God. However, when Jesus is the focus, we will see the lost get saved. We will see the church grow. We will see lives changed. And so much more.

2. Visitors Are Guests of Jesus

Although we should not center our service around visitors and their needs or comfort, we also must make sure we view them in light of God’s grace and mission. We must have a healthy respect for God’s sovereignty and the work of the Holy Spirit in their lives, and understand that He is ultimately the one who brought them into our services. They are His guests first; ours second.

As such, our attitudes toward visitors should be guided by the realization that Jesus has big plans for them, and the Holy Spirit should guide our actions toward them. This is what Paul was talking about when he wrote to the Corinthian church:

“But if all prophesy, and an unbeliever or outsider enters, he is convicted by all, he is called to account by all, the secrets of his heart are disclosed, and so, falling on his face, he will worship God and declare that God is really among you.” 

1 Corinthians 14:24–25

This means that, while we may have great volunteers to greet guests, welcome gifts for them to take home, or special time in the service for them to introduce themselves, our ultimate goal should be to be the hands, feet, and mouth of Jesus toward them. The best care we can offer to guests is that they would have an encounter with Jesus.

It’s All About Jesus. Seek Him and Follow His Lead.

I would highly encourage you to pray and ask the Holy Spirit how your church can better welcome guests prophetically. In other words, ask Him how He would welcome guests if He were leading the service, then do that. After all, it is His church, and the service is for Him. They are His guests, and we are His servants. 

As I am fond of saying, the goal of everything in the Christian life is “listen to God, and do what He says.” Greeting visitors is no different. We will do well, therefore, if we can keep our focus on Jesus and follow His leading toward His guests.

Let’s Connect

If you want more than just the blog, join me on social media for more #ChristianLife and #Gospel Leadership insights throughout the week. I can be found on Facebook, Instagram, WhatsApp, and LinkedIn, and would love to see you there.

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Endnotes

1 Douglas K. Wilson, “Hospitality,” ed. John D. Barry et al., The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016).

If you’re enjoying the content I produce, a little caffeine to keep me going would be appreciated!



© Anthony Scott Ingram 2021. All Rights Reserved.

Photo by Markus Spiske on Unsplash

Unless otherwise indicated, all Scripture quotations are from The Holy Bible, English Standard Version®, copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.”

Please note that I do get a small kickback from Amazon for any purchases made using the links on this post. Should you choose to purchase from them, I just want to say thank you for further supporting my work in ministry!

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Orthopraxy: Corporate Prayer

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I grew up in the American “bible belt;” an area where there is a church building on nearly every street corner and a social expectation that you are a member of one of these churches, even if you never attend. Growing up outside of the local church, therefore, caused various relational challenges for me when people would ask the question, “where do you go to church?” 

A few decades later, I now live in Uganda, where there is a similar cultural expectation of religious affiliation, though the divisions are different. Back in the U.S., the divide was denominational — baptist, methodist, pentecostal, church of Christ, etc. The religious lines here, however, are whether you are Catholic or “protestant,’ meaning Anglican (government recognized churches), a “mulokole” or “a born-again,” meaning evangelical/charismatic (not government recognized churches), or you are a Muslim.

Due to this different background, the question people ask here is also much different. Instead of being asked, “where do you go to church?” you are much more likely to hear, “where do you pray from?” While this also implies the question “which god do you pray to,” I still like this question much better. After all, as we discussed last week, the church is not a place you go; it is the community of believers with whom you gather. Prayer, however, is one of the biggest reasons why the church gathers, so the question “where do you pray from” is entirely appropriate.

As we continue our practical dive into what the church does and why, I want to dig deeper into the practice of prayer, or more specifically, “corporate prayer” as the body of Christ. Next week, we will go further into prayer by looking at the role of “intercession” as a ministry of the church.

What is Prayer?

According to the Lexham Bible Dictionary1, prayer is “communication with God, primarily offered in the second-person voice (addressing God directly). May include petition, entreaty, supplication, thanksgiving, praise, hymns, and lament.”

From the Jewish and Christian perspective, the concept of prayer is much different from that of many other cultures. It comes down to one critical theological difference between the personality of Yahweh versus the deities of other religions. Yahweh is an intimate God who wants fellowship with His creation. Since the first man was formed in Genesis, human history has been marked by people’s relationship (or lack of relationship) with God. Relationship is one of the primary biblical characterizations that define our faith. We are the people of God because we know Him and live in relationship with Him.

Our God is a Relational God

The Bible is full of intimate and relational language when it talks about human interaction with God. For example, Moses was called a friend by God (Is. 41:8; James 2:23). The book of Hosea demonstrates God’s unfailing love for His people as a husband’s pursuit of his unfaithful bride. Jesus is called “Immanuel,” meaning God with us, and when He had to leave the earth, He sent His own Spirit to dwell inside of us. These are only a few examples, but they make the point well.

This intimate view of deities was not common in most of the pagan cultures of the first century. Instead, the gods that people worshipped were silent and distant. Prayers and offerings were made to appease them but never to know them. This is why when Paul preached to the gentiles, his gospel often emphasized the closeness of our God (Acts 17:26-28).

God is personal! Although it’s been said thousands of times before, it bears repeating: “Christianity is not a religion. It is a relationship!” 

To summarize this point very candidly, to be a Christian is to know Christ. We do this first through His revelation of Himself in scripture, but we go deeper in intimacy with Him through prayer and fellowship with the Holy Spirit inside of us.

What is Corporate Prayer?

“Corporate prayer” is simply a way of saying that when we come together as a congregation (or in a small group), we are praying in unity with one another. There is cooperation in how we lift our voices to the Lord and agreement in our prayer focus.

This unified seeking of the Lord — especially for more of His presence and power in our lives — is one of the main reasons we gather as a local church. And there are several components that ought to be included when we come together in corporate prayer.

1. Worship

Though there is a strong misconception that “worship” means singing to the Lord, this is not the case. Instead, worship means recognizing and acknowledging the praiseworthiness of God, whether in song, prayer, proclamations, or deed.

Worship, therefore, should be one of the primary goals of our corporate prayer time. As we gather together, our purpose should be to behold Him and, together, publicly display our adoration of Him. That is worship.

We see worship as a vital part of prayer throughout history. Just read through the book of Psalms and see how often God’s character traits are celebrated. Also, notice how Jesus begins His model prayer by acknowledging that God’s name (character) is “hallowed” or wholly set apart, high above all other names (Matthew 6:9). (Remember, the revealed names of God represent His personal character and relational promises: Jehovah Jireh, “God who provides.” Jehovah Rapha, “God who heals.” Et al.)

If worship and adoration are not a priority in our church services, both in our singing AND in our corporate prayer, we are missing the point.

2. Thanksgiving

Whereas worship is closely related to celebrating who God is, thanksgiving celebrates all that God has done. It is gratitude for His faithfulness.

In a future post, we will see why sharing testimonies should be a regular part of our church practices to encourage others to trust the Lord more. However, as we seek to keep a record of what the Lord has done and is doing among us as the local body of Christ, we must make saying “thank You” to Him a regular practice as well.

Remember, prayer is vital for living in relationship with the Lord. It hurts His feelings when He blesses us so abundantly, but we refuse to acknowledge it through praise and thanksgiving. We must be like the Samaritan leper in Luke 17:11-19, who made the return journey to Jesus, just to say thank you. When we pray, we must take time as a body to thank Him for all that He does.

A second way we should incorporate thanksgiving into our church prayer times is to thank God for one another. We see this demonstrated in almost every pastoral letter from the Apostle Paul. He takes time, in each letter, to pray for the recipients and makes it a point to give thanks to God for individual people and their God-given gifts and roles in the church (1 Thessalonians 1:1-2; 2 Timothy 1:3; Romans 1:8; et al.). Remember, when we receive one another as a gift from God, with honor and gratitude, we will also receive the blessing from one another, as God intends (Matthew 10:41).

3. Community Petitions

Another vital element to our corporate prayers is that we should be lifting the needs of one another to the Lord. 

Of course, we do this privately. Paul tells us: 

“The Lord is at hand; do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God.” 

Philippians 4:5b-6

He also tells us to “pray without ceasing,” which implies that this is not only when we are together with the church.

However, when we walk together in unity as the body of Christ, we share in one another’s burdens (Galatians 6:2), and through our prayer, we become instruments of grace to each other. As James writes:

“And the prayer of faith will save the one who is sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven. Therefore, confess your sins to one another and pray for one another, that you may be healed. The prayer of a righteous person has great power as it is working.” 

James 5:15-16

Therefore, it is good to give members time to make their requests known to the congregation and for the church to take time to pray specifically for those needs.

4. Blessings and Impartations

Beyond just lifting the stated needs of church members, however, our times of corporate prayer should also be opportunities to bless one another in the Lord. We should make time, as the body, to lay hands on each other, to see an impartation of God’s grace and gifts onto others; to see God’s power come alive in their lives; and to see the Holy Spirit fill them in new, fresh ways.

In the Old Testament, God commanded the Jewish priests to bless the people by putting God’s name upon them (Numbers 6:22-27). (Again, referencing God’s name implies believing in His revealed character and claiming the related promises on behalf of the person.)2

In the New Testament, we see Jesus putting a blessing onto people by embracing them (Mark 10:16), laying His hands on them, and imparting the Holy Spirit to them (John 20:22). This example was followed by the 12 Apostles (Acts 8:17) and the Apostle Paul (Acts 19:1-6).

This shared time to seek the Lord for the benefit of one another, for more of God’s presence and power in their lives, ought to be a central goal of our times in corporate prayer. 

What Corporate Prayer Is Not

As you can see from the four elements we have listed above, a time of corporate prayer must be God-focused and purposeful. With that in mind, let’s take a quick look at a few things corporate prayer is not.

1. Corporate Prayer is Not Mindless

Worship, thanksgiving, petitions, and blessings all require us to pray with mindfulness. This means that when we enter into a time of corporate prayer, we must take time to explain the intended focus so that everyone is unified in seeking the Lord. It may even be necessary, at times, to give clear instructions on how to pray with or for one another.

What we never want is to say, “let’s begin to pray,” without an explicit reason. If you’re going to lead people deeper into worship through a time of prayer, or if you want to spend time praying for the empowerment of the Holy Spirit in some way, you must explain this clearly. Otherwise, you will have confusion in the prayers and declarations being made by various members of the body.

When people are home, praying in their secret place with the Lord, they should pray as the Spirit leads them. However, in corporate prayer, we must be unified in the Spirit and in agreement with one another in our requests. This unity is what will make our prayers effective.

“Again I say to you, if two of you agree on earth about anything they ask, it will be done for them by my Father in heaven. For where two or three are gathered in my name, there am I among them.”

Matthew 18:19-20

2. Corporate Prayer is Not Religious Ritual

Many more traditional forms of Christianity use liturgical prayers both in and out of their services. For most of us, the best example would be the praying of “The Lord’s Prayer” when we fellowship together. For others, there are standard prayers to be prayed over various aspects of a church service or at various times and seasons of the year.

Some Catholics and traditional protestants recite prayers like the “Jesus Prayer,” which says, “Lord Jesus Christ, Son of God, have mercy on me, a sinner.”

Some denominations use liturgical books, such as “The Book of Common Prayer,” used by the Anglicans, or other forms of prayer books. In fact, many of the hymnals used in many evangelical and charismatic churches contain a section of pre-written prayers to be recited, as well.

While it can be very useful to use some of these traditional prayers, which can keep us grounded in our church history and theological orthodoxy throughout the generations, we must be careful of turning corporate prayer into a weekly religious ritual we perform out of obligation.

We never want prayer to become a mindless routine or something we do simply because it is what we have always done. Even if we use some form of liturgical prayer in our services, we must do our diligence to keep the focus on Jesus and not just perform a religious exercise. 

We do not pray for the sake of prayer. We pray to connect with Jesus relationally.

3. Corporate Prayer is Not Focused on the Devil

Another negative trend I have noticed often in corporate prayer is that it becomes too easy for people to take our eyes off the Lord and instead begin to engage in warfare with the devil.

Let me be clear; I do believe there is a need for spiritual warfare in the life of the church. We will cover this topic in a future post. However, the point I want to make is that we should NEVER take the time dedicated to the Lord and use it to talk to the devil. When it is time to pray, we pray to God alone. We CANNOT get distracted from Him as the central pursuit of our services!

To turn our attention to the devil when we should be in prayer actually expresses a belief that God cannot hear or answer our prayers until we get the devil out of the way. What faithlessness! Our authority over the devil comes from our relationship with Jesus! Let us never cut our intimate time with Him short to engage with an already-defeated enemy.

The Church Must Pray

Now that we have a clear understanding of what prayer is and is not, all that is left is to put it into practice. The body of Christ must pray. It should be inherent in our meetings.

  • As a leader, have you taught your church what prayer is and how to do it?
  • Do you lead your church regularly in the four elements discussed in this article?
  • If not, what corrections do you need to make immediately, to fulfill the biblical call to corporate prayer in your meetings? 

Let’s Connect

If you want to more than just the blog, join me on social media for more #ChristianLife and #Gospel Leadership insights throughout the week. I can be found on Facebook, Instagram, WhatsApp and LinkedIn, and would love to see you there.

You can also make sure to never miss any future posts by subscribing to my newsletter below. I promise never to spam your inbox or share your info with others.

Endnotes:

1 Leslie T. Hardin, “Prayer,” ed. John D. Barry et al., The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016).

2 Joshua G. Mathews, “Blessing,” ed. Douglas Mangum et al., Lexham Theological Wordbook, Lexham Bible Reference Series (Bellingham, WA: Lexham Press, 2014).

If you’re enjoying the content I produce, a little caffeine to keep me going would be appreciated!



© Anthony Scott Ingram 2021. All Rights Reserved.

Photo by Markus Spiske on Unsplash

Unless otherwise indicated, all Scripture quotations are from The Holy Bible, English Standard Version®, copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.”

Please note that I do get a small kickback from Amazon for any purchases made using the links on this post. Should you choose to purchase from them, I just want to say thank you for further supporting my work in ministry!

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Orthopraxy: What is the Church?

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As we dig into this series discussing how the body of Christ – “the Church” – puts their faith into practice as they meet together, the inescapable first question is, “What is the church?” That question is immediately followed by “What is the church supposed to do?” These two questions are the target of this post. 

What is the Church?

The idea of “church” carries so much cultural and linguistic connotation that it has come to mean many things across the world. For hundreds of years before the Protestant Reformation, talking about “the church” always referred to the Roman Catholic church. In scholarly debate, there is always a discussion whether “the church” references the entire body of Christian believers around the world (as in Matthew 16:18) or only the local assembly of Christians in a regional area (as in John’s letters to the seven churches of Asia in Revelation 2-3). Then there is always the question of whether the word church refers to the people (i.e., “we are the church”) or the place where the people meet (i.e., “let’s go to church”).

To understand what “the church” is, we need to dive into the original language in the New Testament. We might find that the biblical understanding of “church” is quite different from what our modern vernacular would imply. 

The Greek word used for “church” in the New Testament is “ekklesia.” So let’s begin by taking a deeper look into what it means.

1. An “Ekklesia” is Always the People; Never the Place

The Greek word “ekklesia” was used widely in the first century to mean an assembly of people brought together by a specific purpose. There is not a single case where the word ekklesia was used to refer to the location or building where this group met. It always meant the group itself.1

However, confusion around this word may still remain as the word “ekklesia” is used throughout the New Testament to point to different groups of people. Thus, depending on which use is assumed, it can affect our theology. 

Ekklesia is used to describe all believers everywhere in some cases (like Ephesians 1:22). At other times it is used to point to all Christians in a particular city or region (like 1 Corinthians 1:2). However, we are going to use an even narrower meaning. As we discuss “church,” we will be referring to a localized group of believers who regularly meet together for worship and service to one another (such as in Romans 16:5 or 1 Corinthians 16:19). These small, individual congregations of Christians are usually referred to as “a local church” as opposed to “the universal church” or “the American church,” etc.2

The “local church” will be our primary focus in this series because the idea of a “gathered assembly” is at the core of the word ekklesia. For us to be the church, we must meet together (Hebrews 10:24-25). It is in the gathering that our orthopraxy will be proven or not.

2. An Ekklesia Had Legislative Authority

In the New Testament times, the word ekklesia most often described a select governmental or legislative body,3 such as the Roman senate or the Jewish Sanhedrin. These assemblies would meet together to make formal decisions regarding various legal matters, whether secular or religious. These assemblies carried designated authority to rule over some domain of community life.

This governmental use of this word makes sense, then, when Jesus shares His plan to build His “ekklesia“:

“And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it. I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven” 

Matthew 16:18

An Embassy of Heaven

Jesus’ first stated purpose for His ekklesia was that it would move into territory ruled by sin, death, and the devil and take authority over the domain of hell (tear down their gates; their defenses). Thus, the church would have the authority to bind and loose spiritual realities in the earth. I view this in much the same way that one nation will set up an embassy in another nation to bring governmental influence over the laws and culture of the host country.

We see this legislative function further when Jesus began delegating His divine authority to His disciples. 

“And he appointed twelve (whom he also named apostles) so that they might be with him and he might send them out to preach and have authority to cast out demons.” 

Mark 3:14-15

He gave them the title “apostles,” which, as we have discussed before, is another governmental word for a certain class of military leaders, similar to modern-day ambassadors. Their authority was to replace all of hell’s influence on earth with God’s Kingdom reality.

It is clear from these and other passages that Jesus’ “church” is an earthly delegation representing Him and carrying His legislative authority as Lord over all things. 

3. An Ekklesia is a Body Formed From Shared Beliefs

The other regular use of “ekklesia” in the first century described a group of people who gathered around a shared set of beliefs or a common purpose. We read of groups such as the “ekklesia of Pythagoras” or the “ekklesia” of animals who gathered to hear Orpheus speak in the works of Himerius.4 This use of “ekklesia” can also be seen in the Septuagint (Greek translation of the Old Testament) when referring to gatherings of “the congregation of Israel.”5

Regarding the church, we can see the expectation that we, too, would be a community built around our shared faith in the gospel of Jesus Christ. We see this repeatedly as the early church leaders are commanded to teach and protect sound doctrine in the church. 

“[An overseer of the church] must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it.” 

Titus 1:9

“But as for you, teach what accords with sound doctrine.” 

Titus 2:1

“Beloved, although I was very eager to write to you about our common salvation, I found it necessary to write appealing to you to contend for the faith that was once for all delivered to the saints.” 

Jude 3

“I appeal to you, brothers, to watch out for those who cause divisions and create obstacles contrary to the doctrine that you have been taught; avoid them. For such persons do not serve our Lord Christ, but their own appetites…” 

Romans 16:17-18a

A Community of Faith

We must see that the purpose of the church is to be a community of believers in Jesus Christ. This is foundational. He is the reason we are together, and together we strive to live out our shared faith in Him as the Messiah and Son of God.

Although many great civic organizations and social clubs exist that people can participate in, the church is not one. Unless you are a follower of Jesus, you cannot be a member of His ekklesia. 

This fact has led to confusing and controversial situations where some groups call themselves part of Jesus’ church (universal) yet do not firmly hold to a firm faith in Christ, as revealed in the Bible. For example, the Unitarian church allows people of any religion or belief system to claim membership and does not have a common biblical doctrine as their foundation. They cannot, therefore, be considered a Christian “church” in biblical terms. 

The same is true for the “Church of Jesus Christ of Latter-Day Saints” (Mormons). Though they use Christian terminology, their doctrine has rejected the truth of the New Testament, and their shared faith is based on another contradictory book. Thus, though they would be considered an “ekklesia” in general terms, they are not the biblical “ekklesia of Jesus Christ.”

For a group of people to be considered “the church of Jesus Christ,” they must hold to and proclaim a biblical doctrine grounded in the Bible.

What Is the Church Supposed to Do?

Having laid the foundation for what the church is, I think we can also form a pretty clear picture of what the church is supposed to do. As we look at why believers are called together as an ekklesia – a local church assembly – we can conclude from this discussion that the following purposes should apply when a local church meets together.

1. To serve as an embassy of heaven on the earth, empowering God’s ambassadors (all believers) to bring the reality and power of God’s Kingdom to the world. 

This will necessarily affect how we come together to worship, pray, and serve one another, as well as how we practice spiritual gifts, engage in spiritual warfare, and reach out to the lost around us.

2. To proclaim Christian doctrine as found in the Biblical scriptures and form a community centered around these shared beliefs.

This will lay the foundation of our life together in fellowship and will place a high demand on how we study the scriptures, preach the Word, engage in discipleship, and much more.

As we move forward in this series, we will discuss how these various practices ought to be done in order to fulfill these broader biblical mandates.

Beyond the Greek Understanding

One final note I want to make is that while it is helpful to get our foundational understanding of what “the church” is supposed to be from the language Jesus used when He established it, we must also take into consideration that the Bible is full of other commands which make Jesus’ ekklesia quite different from all other local bodies in the world. As we move forward, we will highlight many of these things, but I believe two of them are essential to note now.

The first is that Jesus repeatedly said that He is the head of the church, both universal and local. The elders and other leaders are servants under His leadership. When a human leader puts himself or herself as the highest authority in the church, it ceases to be a true church of Jesus Christ. Instead, it becomes a personality cult or a system of hierarchical domination.

Secondly, Jesus said He was sending His Holy Spirit to guide the church in all things, both doctrinally and practically. This means that we will find things particular to Jesus’ ekklesia, which may be far different from secular counterparts. We cannot and should not depend on the traditions and “best practices” of men for the direction of the church. Instead, we must always be listening to the Holy Spirit for how we “do ministry.”

This also means that as all believers have access to the same Holy Spirit, we all have a purpose and place within the life of the church and ought to have the willingness and freedom to fulfill our roles in their service to the Lord. Thus, while there will be those that God calls to places of leadership in the body, there is not a single believer who is “just a member” or is excluded from taking part in the works He has planned. If you are a believer in Jesus, you have a place. (see 1 Corinthians 12:12-26)

Let’s Connect

If you want to more than just the blog, join me on social media for more #ChristianLife and #Gospel Leadership insights throughout the week. I can be found on Facebook, Instagram, WhatsApp and LinkedIn, and would love to see you there.

You can also make sure to never miss any future posts by subscribing to my newsletter below. I promise never to spam your inbox or share your info with others.

Endnotes:

1 D. W. B. Robinson, “Church,” ed. D. R. W. Wood et al., New Bible Dictionary (Leicester, England; Downers Grove, IL: InterVarsity Press, 1996), 199.

2 Ernest Best, “Church,” ed. Mark Allan Powell, The HarperCollins Bible Dictionary (Revised and Updated) (New York: HarperCollins, 2011), 134.

3 William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 303.

4 ibid.

5 Paul J. Achtemeier, Harper & Row and Society of Biblical Literature, Harper’s Bible Dictionary (San Francisco: Harper & Row, 1985), 168.

If you’re enjoying the content I produce, a little caffeine to keep me going would be appreciated!



© Anthony Scott Ingram 2021. All Rights Reserved.

Photo by Markus Spiske on Unsplash

Unless otherwise indicated, all Scripture quotations are from The Holy Bible, English Standard Version®, copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.”

Please note that I do get a small kickback from Amazon for any purchases made using the links on this post. Should you choose to purchase from them, I just want to say thank you for further supporting my work in ministry!

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Orthopraxy: From Right Belief to Right Practice

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The most incredible privilege of my life is serving as the Apostolic Overseer of Sozo Ministries International, in which I get to lead, equip, and encourage a number of the most anointed men and women of God I have ever met. 

I come from an American background. I was raised outside of church until I was 16, then was saved through a fundamentalist Baptist church at a youth camp. Then, after attending a fundamentalist Baptist college, I spent time working with various churches and ministries of different flavors. I served as an intern with a Baptist missionary organization for a time. I was an associate pastor at an Acts29 Network (neo-reformed) church for a few years. After that, I served an interdenominational missionary organization as an evangelist, where I traveled extensively and even lived in Haiti for almost a year. And, along the way, I grew more and more charismatic in my theological opinions before launching Sozo Ministries in 2015.

I have served in Christian ministry since 2003. In that time, I have had the privilege of working in the U.S., Mexico, Panama, Ukraine, Haiti, Israel, India, Kenya, South Sudan, and in Uganda, where I have lived full-time since 2018. 

Though I have served as a youth pastor, associate pastor, cell group leader, evangelist, missionary, and probably a few other titles, my calling from the Lord is apostolic. (This is not a self-appointed role. It has been recognized by various other Christian leaders who know me well and is proven by the fruit of my labors.) My passion and anointing from the Lord are to lay the theological foundation and practical framework for building the church, especially in less-reached and unreached areas, which is where I now spend all of my time.

It is within this apostolic role that I am now setting my mind on this new blog series, which will take my writing well into next year. I am calling it “Orthopraxy,” which means taking our correct belief (orthodoxy) and letting it lead us into right action as the body of Christ.

The Basis For This Series

As God continues to open new doors for ministry and even opportunities into new nations and regions, all while the world is still in crisis with this current pandemic, it is no longer viable for me to limit my church development teachings and training to in-person settings.

As I have lived and served the body of Christ in various cultures, I have seen that there are many different ways of doing things as “the church.” This is great. There is great beauty in the diversity of God’s creation.

At the core of my belief system is that true ecclesiology is that those called by God to lead His body are not required to follow any model or method created by man. Rather, they must lead and minister out of intimacy with the Holy Spirit and only do what He leads them to do. That is how the original 12 Apostles set up the church, and it has been the way the church has taken root and grown in some of the most antithetical cultures in the world.

As I travel, I have seen this beautiful diversity in the culture of the global church, and I have observed believers everywhere doing their best to follow the Holy Spirit’s leading. Nevertheless, the fact remains that ALL Christian belief and practice must have their firm foundation on the Word of God, despite our personal cultural backgrounds or subjective experiences with the Lord.

It is here, sadly, that I have too often seen the gaps between what we claim to believe from scripture and those things we simply do out of habit or traditions of men. These are the areas I hope to shine a light on in this series.

Like What?

One example where our practices don’t always line up with scriptural teachings is the area of praise and worship. Of course, every culture has its musical styles, instruments, and methods of emotional and verbal expression, which should all be utilized to worship the Lord. However, the truth is that sometimes things get called praise or worship, which are pretty far from the biblical understanding of what those things should be. 

For instance, I have heard it said that praise is when you sing upbeat songs during which people clap and dance for God, while worship is when you sing slow songs where people focus quietly on Him. That isn’t true! Also, singing songs that instruct the worshipper to dance, shout, jump, or clap, just for the sake of getting people moving, instead of pointing to the glory of God for which we ought to do those things, is too shallow to be considered praise. So we will be covering biblical praise and worship in this series.

Another example is in times of sharing testimonies. While I love hearing testimonies of God’s hand in and through His people’s lives, I can truthfully say that some things offered as testimonies are not actually shared to glorify and point people to Jesus. Some are benign, just missing the point of the opportunity. Others are outright sinful, shared with personal recognition at the heart of the story they tell. 

Biblically testimonies have a prophetic power to them, which ought to lead people into more profound experience and awareness of the Lord in their lives. This will be another area we will cover in this series.

What to Expect

While I don’t want to lay out every single topic that I plan to share in this series (nor do I know them all at this point), here are some of the things to come to give you a taste of what to expect.

I hope you will join me as we begin to dig into the practical outworkings of our shared beliefs. I plan to write in such a way that the theological foundation is laid out clearly, without giving too many specific instructions. That way, no matter your background or the culture you minister in, you will be able to take the truth of scripture and then look to the Holy Spirit yourself to discover how to put it into practice.

Let’s Connect

If you want to more than just the blog, join me on social media for more #ChristianLife and #Gospel Leadership insights throughout the week. I can be found on Facebook, Instagram, WhatsApp and LinkedIn, and would love to see you there.

You can also make sure to never miss any future posts by subscribing to my newsletter below. I promise never to spam your inbox or share your info with others.

If you’re enjoying the content I produce, a little caffeine to keep me going would be appreciated!



© Anthony Scott Ingram 2021. All Rights Reserved.

Photo by Markus Spiske on Unsplash

Unless otherwise indicated, all Scripture quotations are from The Holy Bible, English Standard Version®, copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.”

Please note that I do get a small kickback from Amazon for any purchases made using the links on this post. Should you choose to purchase from them, I just want to say thank you for further supporting my work in ministry!

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