CHURCH
which
refer
its
realization
to
the
end
of
the
age.
Daniel's
prophecy
is
to
be
realized
only
when
the
Son
of
Man
shall
come
in
His
Kingdom
(24=-
'«
25^1
26").
It
is
then
that
the
blessed
are
to
inherit
what
nevertheless
was
prepared
for
them
from
the
beginning
of
time
(25").
And
all
views
of
the
Kingdom
which
would
limit
it
to
an
externally
organized
community
are
proved
to
be
insufficient
by
a
declaration
like
that
of
Lk
n^'-
":
But
even
when
contemplated
ideally,
the
Messianic
Kingdom
possesses
those
attributes
of
order
and
authority
which
are
inseparable
from
a
society
(Mt
19^8).
It
is
hardly
to
be
doubted,
therefore,
that
the
name
ecclesia,
as
given
to
the
primitive
community
of
Chris-tians
at
Jerusalem,
even
if
suggested
rather
by
the
synagogue
than
by
our
Lord's
declaration
to
St.
Peter,
could
not
be
used
without
identifying
that
society
with
the
Kingdom
ot
God,
so
far
as
this
was
capable
of
reaUzation
in
an
institution,
and
endowing
it
with
those
ideal
qualities
which
belong
thereto.
The
descent
of
the
Holy
Spirit
upon
the
disciples
at
Pentecost,
ful-filling
as
it
did
the
expectation
of
a
baptism
of
fire
that
was
to
accompany
the
establishment
of
the
Kingdom
(Ac
1=,
23-
»,
Mt
3"),
connects
the
Church
with
the
Kingdom,
and
the
scattering
of
its
members
after
Stephen's
death
(Ac
8')
would
begin
to
familiarize
the
disciples
with
the
idea
of
the
unity
in
Christ
unbroken
by
local
separation
(cf.
8'
and
9'').
7.
But
it
is
only
in
the
theology
of
St.
Paul
that
we
find
the
Kingdom
of
the
Gospels
interpreted
in
terms
of
the
actual
experience
of
the
Christian
ecclesia.
The
extension
of
the
fellowship
beyond
the
limits
of
a
single
city
has
shown
that
the
ideal
Church
cannot
be
identified
simpliciter
with
any
Christian
community,
while
the
idesdization
of
the
federated
ecclesice,
natural
enough
in
a
later
age,
is,
in
the
absence
of
a
wider
ecclesiastical
organization,
not
yet
possible.
It
is
still
further
from
the
truth
to
assert
that
St.
Paul
had
the
conception
of
an
invisible
Church,
of
which
the
local
communities
were
at
best
typical.
"We
have
no
evidence
that
St.
Paul
regarded
membership
of
the
universal
ecclesia
as
invisible'
(Hort,
Christian
Ecclesia,
p.
169).
The
method
by
which
the
Apostle
reached
his
doctrine
of
the
Church
is
best
illustrated
by
his
charge
to
the
elders
at
Miletus
to
feed
the
flock
of
God
over
which
the
Holy
Ghost
had
made
them
overseers
(Ac
20^8).
Here
the
local
Ephesian
Church
represents
practically
God's
Church
purchased
with
His
precious
blood
(v.^*),
a
real
community
of
which
visibility
is
an
essential
character-istic,
but
which
by
the
nature
of
the
case
is
incapable
of
a
complete
manifestation
in
history.
The
passage
combines
in
a
remarkable
degree
the
three
elements
in
the
Divine
Society,
namely,
the
redeemed
congregation
of
Israel
(Ps
74^),
the
Kingdom
or
ecclesia
of
Messiah
(Mt
1618),
and
the
body
established
upon
the
Atonement
(Col
12°-22,
Eph
2").
All
three
notes
are
present
in
the
teaching
of
the
Epistles
concerning
the
ecclesia.
It
is
the
historical
fact
ot
the
inclusion
of
the
Gentiles
(Eph
2")
that
is
the
starting-point.
Those
nations
which
under
the
old
covenant
were
alien
from
the
people
of
God
(Eph
212)
are
now
included
in
the
vast
citizenship
or
polity
(v.i™)
which
membership
in
a
local
ecclesia
involves.
The
Church
has
existed
from
all
eternity
as
an
idea
in
the
mind
of
God
(S'-"),
the
heritage
prepared
for
Christ
(l'»-
11).
It
is
the
people
of
possession
(1",
cf.
1
P
2',
Tit
2"),
identified
with
the
commonwealth
of
Israel
(Eph
212),
and
as
such
the
immediate
object
of
redemp-tion
(5^);
but
through
the
reconciliation
of
the
Cross
extended
(2"),
and,
as
it
were,
reincorporated
on
a
wider
basis
(v."),
as
the
sphere
ot
universal
forgiveness
(v.i'),
the
home
of
the
Spirit
(v.is),
and
the
one
body
of
Christ
(4"
etc.),
in
which
all
have
access
to
the
Father
(2i8).
The
interlaced
figures
ot
growth
and
building
(4«-
»),
under
which
it
is
presented,
witness
to
its
organic
and
therefore
not
exclusively
spiritual
character.
Baptism,
administered
by
the
local
ecclesice
and
resulting
in
CHURCH
rights
and
duties
in
respect
of
them,
is
yet
primarily
the
method
of
entrance
to
the
ideal
community
(Ro
6'-
',
1
Co
12",
Gal
3"-
28,
Eph
4*),
to
which
also
belong
those
offices
and
functions
which,
whether
universal
hke
the
Apostolate
(1
Co
122'-
28)
or
particular
like
the
presbyterate
(Ac
20"-
"8;
of.
1
Co
128",
Eph
4"),
are
exercised
only
in
relation
to
the
local
societies.
It
is
the
Church
ot
God
that
suffers
persecution
in
the
persons
ot
those
who
are
of
'the
Way'
(1
Co
15',
Ac
8'
9i);
is
profaned
by
misuse
of
sacred
ordinances
at
Corinth
(1
Co
1122);
becomes
at
Ephesus
the
pillar
and
ground
ot
the
truth
(1
Ti
3i6).
That
St.
Paul,
in
speaking
of
the
Church
now
in
the
local
now
in
the
universal
sense,
is
not
dealing
with
ideas
connected
only
by
analogy,
is
proved
by
the
ease
with
which
he
passes
from
the
one
to
the
other
use
(Col
418-
18;
cf.
118.
21
and
Eph.
passim).
The
Church
is
essentially
visible,
the
shrine
of
God
(1
Co
3"-
"),
the
body
of
Christ
(Eph
128
etc.);
schism
and
party-
strife
involving
a
breach
in
the
unity
of
the
Spirit
(48).
Under
another
figure
the
Church
is
the
bride
of
Christ
(528a),
His
complement
or
fulness
(12s),
deriving
its
lite
from
Him
as
He
does
from
the
Father
(v.22,
1
Co
118).
8.
Thus
the
Biblical
view
ot
the
Church
differs
alike
from
the
materialized
conception
ot
Augustine,
which
identifies
it
with
the
constitutionally
incorporated
and
oecumenical
society
of
the
Roman
Empire,
with
its
canon
law
and
hierarchical
jurisdiction,
and
from
that
Kingdom
of
Christ
which
Luther,
as
interpreted
by
Ritschl,
re-garded
as
'
the
inward
spiritual
union
of
believers
with
Christ
'
{Justiflcaiion
and
Reconciliation,
Eng.
tr.
p.
287).
The
principle
of
the
Church's
life
is
inward,
so
that
'
the
measure
ot
the
stature
ot
the
fulness
of
Christ
'
remains
the
object
of
Christian
hope
(Eph
4").
But
its
mani-festation
is
outward,
and
includes
those
ministries
which,
though
marred,
as
^story
shows,
by
human
failure
and
sin,
are
set
in
the
Church
for
the
building
up
of
the
body
(v.u-
12).
Just
as
members
of
the
legal
Israel
are
recognized
by
our
Lord
as
sons
of
the
Kingdom
(Mt
812),
so
the
baptized
are
the
called,
the
saints,
the
members
ot
the
body.
There
is
no
warrant
in
the
NT
tor
that
sharp
separation
between
membership
in
the
legal
worshipping
Church
and
the
Kingdom
ot
God
which
is
characteristic
of
Ritsphlianism.
9.
The
Church
in
its
corporate
capacity
is
the
primary
object
of
redemption.
This
truth,
besides
being
definitely
asserted
(Eph
528-
27,
Ac
2028,
Tit
2"),
is
involved
in
the
conception
ot
Christ
as
the
second
Adam
(Ro
512-21,
1
Co
1528-22),
the
federal
head
ot
a
redeemed
race;
underlies
the
institutions
ot
Baptism
and
the
Eucharist
;
and
is
expressed
in
the
Apostolic
teaching
concerning
the
two
Sacraments
(see
above,
also
1
Co
loi'-"
ll^'-»).
The
Church
is
thus
not
a
voluntary
association
of
justified
persons
for
purposes
of
mutual
edification
and
common
worship,
but
the
body
in
which
the
individual
believer
normally
reaUzea
his
redemption.
Christ's
love
for
the
Church,
for
which
He
gave
Himself
(Eph
a**),
constituting
a
royal
priesthood,
a
holy
nation,
a
people
ot
possession
(1
P
28-
»)
through
His
blood
(Eph
2i»),
completes
the
parallel,
or
rather
marks
the
identity,
with
the
historical
Israel.
Membership
in
Abraham's
covenanted
race,
ot
which
circumcision
was
the
sign
(Gn
17»),
brought
the
Israelite
into
relation
with
Jehovah.
The
sacrifices
covered
the
whole
'
church
in
the
wilder-ness'
(Ac
788),
and
each
worshipper
approached
God
in
virtue
ot
his
inclusion
in
the
holy
people.
No
foreigner
might
eat
of
the
Passover
(Ex
12«).
The
propitiatory
ritual
of
the
Day
of
Atonement
was
ex-pressly
designed
for
the
consecration
ot
the
whole
nation
(Lv
16).
So
the
sacrifice
of
the
Cross
is
our
Passover
(1
Co
5').
The
worship
of
the
Christian
congregation
is
the
Paschal
feast
(v.
8,
cf.
He
ISi'-i').
In
Christ
those
who
are
now
fellow-citizens
have
a
common
access
to
the
Father
(Eph
2",
He
1022).
Through
the
Mediator
of
a
new
covenant
(122*)
those
