Topic: Pauline Understanding of Church (Ecclesiology)

Introduction

Paul played an important role in the development of the theology in New Testament. He dealt with mass of concepts in his thirteen letters. One of those important concepts is his understanding about Church. He also well known in the New Testament as a great Church planter. He developed and added a lot of theological understanding to term church in New Testament. He not only dealt about what it means by church but also dealt about how it has to be. This paper briefly dealt about Pauline understanding about the Church, its significance and ordinances in it.

Etymology

The Greek word used in Greek text for the English word that is translated as Church is Ekklesia. Of 114 instances of ekklesia in the New Testament, the term ekklesia is used 58 times in Pauline Letters: Romans-5; I and II Corinthians-36; Galatians-3; Ephesians-9; Philippians-1; I and II Thessalonians-3; and Philemon-1.^[1] In adopting the term ekklesia as the designation of the local assemblies of the new community, Paul takes up a word with political overtones. (Acts 19:32,39). I Thes 2:14, I Cor 15:9, Gal 1:13 and Phil 3:6 shows that the designation ekklesia of God had already used in Jerusalem for the new movement of believers in Christ. On the other hand, ekklesia is taken from the Septuagint as the translation “qahal”, relating to the Christian community to Israel as the people of God, and on the other hand the fact that Synagogae was not taken over shows that the self-understanding of the earliest church distinguished itself from Judaism.^[2]

When the Christians stopped worshipping in the the Jewish synagogue, they called their place of worship “kuriakon” and their community as ekklesia or church.

Ekklesia is the term generally understood and signifies the new people of God called into existence by the event of Christ. Literally, the ekklesia means “the called out” or “the assembled”. It derived from a Greek compound ek, meaning “out of or from” and kalein, meaning “to call”. The word was employed in secular Greek to express this literal meaning of assemblage, especially to denote a gathering of people for political purposes. It refers to the citizenry (demos) of a Greek city state who had the privilege of voting.

Karl Ludwig Schmidt says that this naturally suggests that in the Bible the reference is to God in Christ calling men out of the world. The church as ekklesia is the summoned community responding in obedience to the call of god’s Herald, Jesus Christ, yielding himself to his will, and living out His life in the world.^[3]

Some scholars define Pauline in different along with ekklesia. According to Hans Lietzmann, the term “Pauline Christianity” first came into use in the 20th century among scholars who proposed different strands of thought within Early Christianity, wherein Paul was a powerful influence.

Marxist writer Antonio Gramsci (1891–1937), who stressed the similarities between Primitive Christianity and Marxism, used the phrase Christo-Paulinism not only to indicate Paul’s greater importance, but also to distinguish between theological and ideological beliefs and the organization of the institutional Church.

Jewish Background

It is believed that Paul used the ecclesiological terminology adopted from tradition of Old Testament- Jewish imagery and from the pre-Pauline tradition, such as “the saints” and “the elect”. Paul usage of saints (I Cor 1:2; II Cor 1:1; Rom 1:7; Phil 1:1) for Christians not basing on the ethical quality but as those who had been incorporated by baptism into God’s saving act in Jesus Christ. They belong to God, the Spirit of God dwells in them (I Cor3:16; 6:19), and their body is holy because it is temple of God (I Cor 3:17b).^[4]

In direct connection with ekklesia and in close proximity with “saints” stand the word group called, calling, election and elect; this group is considered as important to understand the Paul’s view of the Church. I Thes 1:4 Paul uses election and considers believers as been elected by God who were gentiles in past. God election is at the same time universal and historically real. In I Cor 1:26ff, Paul interprets the calling of the weak, foolish, and disdained of this world as the confirmation of the paradoxical act of God on the cross.^[5]

God and Church

God is the center for Pauline understanding for the origin of the Church. Firstly, it is the call of God. The Corinthian are called into God’s convocation, ekklesia, through an invitation and command apart from natural abilities or predilections. God’s call transcends human status (I Cor 1:26), exceeds human strength (1:25), and confounds human wisdom (1:18). It is call that reverses all human forms, for it is based not on the persuasiveness of human rhetoric but on the preaching of the cross.^[6]

Church is also understood as the chosen people by the God for his glory (Eph1:3-14). After saying that the Christ is the head of the church, the church is said to be “the fullness of the one who fills all things” (Eph 1:23). Here the church receives is fullness from God, Christ and the Spirit (Eph 3:19; 4:10; 5:18). The power of the church is not inherent but comes from God himself, who has filled the church on the basis of Christ’s death, resurrection and exaltation.^[7] It is through the church that the wisdom of the God is displayed (Eph 3:10). The church enshrined God’s plan for history, revealing to all creation the wisdom and depth of God’s saving plan. Church is the locus of God’s glory because it is the theater in which God displays his grace and love. It declares that the history is not arbitrary but fulfilling God’s plan.^[8]

Ekklesia also points out to the present manifestation of the expected rule of the crucified Christ (I Thes 2:12; 2 Thes 1:5; Rom 14:17 and I Cor 4:20). Col 1: 13, that church consists of whoever has been rescued by the Father out of the realm of the powers of the darkness and transferred into the basileia of the Son, finds himself now in this body. The reconciliation achieved by the Christ in his death and announced by his messengers in the beginning of the ekklesia, in terms both of chronology and of relative significance.^[9]

Gospel and Church

Although Church is said as pillar and support of the truth (I Tim 3:15), the Gospel created the church. The preached word brought it into existence, as the pastorals themselves suggest (I Tim 1:12-17; 2:1-7; II Tim 1:9-11; Tit 2:11-14; 3:4-7).^[10] Paul starting point is the proclamation of Christ which when men receive it in faith Christ becomes present and real in their experience. Ekklesia appears as the event in which God fulfills His election through his personal call (Rom 8:29). In Thessalonians (I Thss1:1f; II The 1:1f) the ekklesia also introduces to the Greek mind the claim that the call of God, which has gone out through the apostle and other preachers in the form of the offer of reconciliation (2 Cor. 5:19), has brought together this assembly. It represents this place God’s new creation, the eschatological order of salvation and thus the people of God.^[11]

Local and Universal Church

Paul used the word church in two senses. Firstly, referring to the community of believers in a specific locality. It is clear that the word church was used in the sense of a group of believers in state locality. Secondly, it used in referring the universal church. Although this sense is implied in some the imagery that he employs, it becomes explicit only in Ephesians and Colossians, where the headship of the Christ over the church is expounded (Eph 1:22; Col 1:18). It is a natural progression from the local groups to think of the sum total of those groups as a unified concept. This image became explicit in Ephesians and Colossians; these letters are not considered as from Paul. It is strongly believed by some of the scholars, that the concept of universal church is not developed by the time of church.^[12]

Thomas R. Schreiner takes argues that in I Cor. 10:32 urges the Corinthians to give no offense “to the Church of God”. It is just possible that only the local church is in view, given the specific situation addressed. I Cor. 12:28 almost certainly focuses on the universal church. For Paul, the local congregation represents the whole church in particular location; he knows no hierarchal structure that connects local congregations and the whole church, but each part or manifestation of the church can in turn stand for whole. Thus, terminologically for, Udo Schnelle, ekklesia as the assembly of Christians in one location should be translated “congregation” and which it means the worldwide group of Christians as a whole, it should be translated “church”.^[13]

Church as a body

For Guthrie, Paul’s understanding about the church has a gradual development. Body is a symbol of church unity. In I Cor the body is identified as church, since the human body serves as illustration of the relationship between Christ and the believers. This metaphor also explains about the closeness of the believers to each other. This metaphor also significant in explaining the diversity of spiritual gifts which were being manifested. In Rom 12:4-8 he uses the metaphor to show how different gifts can exist within the one church. Another stronger emphasis on the unity of the church in I Cor 10:17, where the common sharing of the Lord’s establishes the principle of the essential oneness of the members of the community.^[14] The more developed use of the metaphor can be seen in Eph 1:22,23; 4:12, 15-16; 5:23; Col 1:18, 24. Here more specific Christological concept is introduced. Christ as the head is clearly the controlling factor. He is seen as the source of the church’s life and fullness.^[15] This metaphor is discussed more clearly separately.

The church as a bride

Jesus had used the imagery of bride in the parable of ten virgins (Mt 25:1-13), but this parable had no reference of the bride. John the Baptist also used the claimed himself as the friend of the bridegroom, but no reference about the bride (Jn 3:29-30).^[16] Therefore it is believed that not until the Paul reflects on the imagery of the bride is applied to the Christian community. In this metaphor it is emphasized on the relation between Christ and church. In the NT interpretation of marriage the bride urged to adopt an attitude of subjection and obedience to her husband because this regarded as the pattern in the church’s relation with Christ. Here the bride imagery is linked with Christ’s redemptive purpose (Eph 5:25). Therefore, here bride is not only head of the church rather the saviour. The bride figure is a particularly intimate illustration of the relationship between Christ and his church, for it presupposes a strong bond of love.^[17]

The Church as a building

This imagery was used by Paul in two epistles I Corinthians and Ephesians. This imagery has a strong parallel in Mat 16:18: “On this rock I’ll build my church”. In I Cor 3:9ff, this imagery is developed where Paul declares that Corinthians are God’s building (3:9), then likens himself to a master builder (3:10), drawing attention to the sole permissible foundation,

i.e. Christ himself. This leads him to recollect the idea of God’s temple (3:16). The totality of local believers are regarded as God’s dwelling place, but this assumes that the Christianity as the temple of God. the notion of a building is metaphorical and spiritual. Because in I Cor 6:19, Paul used bodies of an individual as the temple of God. This increased the fear and reverence upon God as He himself living in a believer.^[18]

In Ephesians 2:19-22, the whole church is regarded as Gods temple. Paul talks of the whole structure being joined together and growing into a holy temple in the Lord; in who, you also are built into it for a dwelling place of God in the Spirit. Here each part is important as the each part of the structure represents separate or an integral part of the whole. Here building does not mean edifice nor an organization rather the dwelling place of God.^[19] another important feature is that this temple is said as built upon the foundation of the apostles and prophets, with Jesus Christ as corner stone. This understanding has lead to question why Christ is corner stone rather than foundation. Paul’s main thought is that it is Christ who unites the separate parts into a whole.^[20] Another important feature of this metaphor is that the church is seen here as a dwelling place of God in the Spirit. The work of the spirit is prominent as we see in I Cor 3 and 6 passages. It is only because of the ministry of the spirit that the separate parts in the church will became as one. Both the metaphors building and the body have similarity in bringing out the unity of the church, while preserving the individual characteristics of its constituent parts.^[21]

The Church as a True People of God

The idea of the people of God becomes familiar to us by its frequent application in the Old Testament to the nation of Israel. Here Paul’s use is different from purely political concept. Israel was a people chosen by God and watched over by him and therefore it is a theocratic community. Paul uses a number of images to express the idea of the church as the collective people of God. NT uses of people is different from modern usage, where people generally denotes an aggregated of a number of individuals. It tends to lack identity.

The true Israel of God (Gal 6:16 and Rom 9:6-8) is used for church. Some of the scholars like Robert Adolfs and R. Newton Flew opine that church is a continuing event that is being accomplished in history and through people. It is in old sense a continuation of the life of Israel, the People of God. It is new in the sense that it is founded on the revelation made through Jesus of God’s final purpose for humankind. Just like the old Israel, the church is an event miraculously called into existence and sustained by God himself. Christ as the New Israel draws about himself those of like obedience to God the father. In Him was and is created “the true Israel of God”. Paul writes to Galatians “now the promises were made to Abraham and to his offspring”. It doesn’t say, and to offspring’s, referring to many; but referring to one, and to your offspring, which is Christ (Gal 3:16). Karl L. Schmidt, says that over against all sociological attempts to comprehend the church, it must be noted that for Paul, for those who followed him, and for the fourth evangelist, ecclesiology are identical.^[22] Paul’s constant use of this word to concerts indicates that he conceived of the church as the new Israel, the new people of God, the fulfilment of what God intended with Israel.^[23]

Kingdom of God

Church is understood as Kingdom of God. As the community of the new age of the kingly rule of God, the church lives in a tension. She possesses the life of the new age now through Christ who has brought and continues to bring that life to her, but she looks forward to the fulfillment of God’s purposes of redemption in the age to come (I Cor 10:11). This life in the church created and nurtured by the Spirit of Christ, the embodiment of the sovereign power of God.

Church as Body of Christ

It is used to be popular to derive its origin from the primal-man myth of Gnosticism, but this theory has been abandoned by nearly everyone. Some think that this stem from the Damascus Road Revelation, where Jesus discloses that Paul’s persecution of the church involves persecuting Jesus himself (Acts 9:4-5). Or perhaps it comes from Paul’s Adam Christology, his “in Christ” theology, corporate personality, sacramental theology or the conception that the city or state is like a body. No theory is proved as right. It is important for one to know how he used rather than from where he took.

The metaphor emphasizes the unity. This was explained in the I Cor. 10:16-17 an analogy brought out sharing one loaf at the communion and the body of Christ. The unity of the loaf demonstrates that believers are one body, that they are united in Christ. The unity stem from the source of the life, since all believers where life of all believers comes from the feeding on the crucified and resurrected Lord; their new life derives from believing in the crucified and risen Christ.^[24] Christ, not the church, has priority, which is the fundamental reality in the people of God.^[25] The unity of the church is realized in baptism, where believers are baptized into one body. Baptism fundamentally involves being baptized “into Christ Jesus” (Rom 6:3).

Paul used soma Christos (body of Christ) in two different senses.

One is for Christ that is on cross (I Cor 10:16; 11:27; Rom 7:4). Another is ecclesiastical usage in I Cor 12:27. In I Cor 12:13, Paul develops the idea of the soma Christos in a characteristic manner:

1. In regard to its members body is preexistent.
2. By baptism the individual Christian is integrated into the body of Christ that already

exists.

The metaphor Body of Christ is exclusively Pauline term (I Cor 12; Eph 1:22-23; 2:16; 4:12-16; Col 1:18) carries notion of unity in diversity, mutuality, and headship.

• • J Robert Nelson who did on an exhaustive study on this particular metaphor says that, the community is therefore not like the Body of Christ but is the Body of the Christ on earth.
  • Eduard Schweizer adds Paul knows and takes earnestly the fact that the Body of Christ is at the last nothing else but Christ himself, living in the community. This metaphor has a unique duality: on the one hand, it denotes our incorporation in Christ, and on the other hand, our extension of the incarnation of Christ (II Cor 5:17).
  • William Robinson writes that church represents that point in the creative and redemptive activity of God where he revealed and as such it continuation of that process of showing forth of himself which was begun when the Word was in the world yet the world knew him not.

Paul used the metaphor of body as Christ as head (kephale). Here Paul wants to talk about Lordship of Jesus over the church (Eph 1:22-23; 4:15-16; 5:23; Col 1:18; 2:19). Christ at the resurrection was exalted over all angelic powers and seated at the right hand of God, and presently he reigns over the church (Eph 1:19-23). Another point to be noticed is that the idea that the head is the source from which the body derives its strength, nourishment and growth (Col 2:19).

Rudolf Bultmann, says that the Paul’s use of the metaphor body is not that the several members of the body, being various, constitute the whole and therefore, in their variety, are equally important for the body, rather his main thought is that the members of the body are equal because they belong to Christ and therefore their differences are important (I Cor 12: 12f). Christ is there, no through and in the members, but before they are there and above them.^[26]

Church and Sacraments

One of the foundations for the unity of the church is based baptism. The believers are baptized into the death of the Christ and are likewise raised from the dead; they are crucified with Christ, have died with him, but now live with him and are alive to God (Rom 6:3-11). It is this moment of the believers being baptized into Christ that motivates Paul to declare so passionately and vehemently that all human barriers are transcended in the church. Faith in Christ makes fellowship possible.^[27]

On the other hand, objecting the sharing the table with the believers basing on criteria, is a denial of one’s being justified by faith Galatians 2:11-21.^[28] The unity of the church is called in question when group of Christians segregate themselves on the basis of dubious distinction as race, ethnicity, sex, race, sex, or social status. God in Christ has accepted everyone unconditionally. Christ work of reconciliation does not just bring two parties under one roof in order to settle their differences, but it leads to a new kind of body in which human relations are being transformed.

Ordinances of the Church

Paul’s basic idea is that the church is the body of which Christ is the head. So, there is no authority structure possible without the supreme authority being vested in Christ himself. Any officials who are mentioned must be regarded as exercising their various functions under the direction of the head.^[29] Therefore, the basis of official status in the church is based on the concept of service (diakonia) which is given out of love without having any official status. The important feature of this service is that it must be for the edification of the church (I Cor 16:15; Eph 4:11f). in addition with the practical acts like loving and caring, the function of the proclamation was included (II Cor 5:18f). Diakonia is placed between prophecy and teaching (Rom 12:6,7).

It is only in pastoral letters much is dealt by Paul about organization of the church life. In Thessalonians, church officials are mentioned as “those who are over you” (I The 5:12). Paul gives them no title, but they were probably elders (presbyterio). Actually, Paul is more concerned about function than the office. Philippians is the only church epistle in which the apostle mentions definite officials. The letter is addressed to the saints, with the bishops and deacons (Phil1:1). It is also noticed that no special superiority is given to officials over the believers. Since the former are referred to in the plural, it is evident that the bishops are to be identified with those who are elsewhere elders.

Only two groups of officials are mentioned in pastoral letters, bishop-elders and deacons. There may be third group, an order of deaconesses, but this is a matter of debate.

Two passages deal specifically with bishops (I Tim 3:1-7 and Titus 1:7-9). The second passage furnishes the key to the first, because Titus 1:5-7 speaks of elders, which are then linked to the office of bishop. The episkopos was therefore an elder who performed the special function of oversight. The chief concern is that the holders of the office should set a worthy example to others. They were to be apt to teach, because their function was to pass on what they themselves had been thought (II Tim 2:2).

The function of the deacons is not defined (I Tim 3:8ff), but the qualities required for eligibility for the office run parallel to those bishops in that most emphasis is placed on the example of their lives. Those chosen to run the church must be known by their capacity for running their own households.

Although it is not clear whether an official order of deaconesses existed, since the remarks in I Tim 3:11 could refer to deacon’s wives, there are certainly an authorized list of widows who were eligible for church support (I Tim 5:9). They were regarded as useful for practical duties within the community.

Apostles

Paul held a high view of apostolic authority. He regarded it as a special gift from God (Rom 1:5; Gal 1:1). He recognizes that the special qualification of an apostle was that he was a witness to the resurrected Christ and commissioned by Christ. The apostles were entrusted with a missionary task and Paul appeals this calling as minister to Gentiles (Rom 1:5f; Gal 2:8).^[30] Granted the unique authority invested in the apostles: 1. Apostolic ministry was distinguished from all ministry, 2. Apostolic authority was not localized but universal, 3. The apostles were in no sense appointed by the church, but rather were foundations to it (Eph 2:20), 4.their task was not only to lay foundation but also to contribute to the up building of the church.

Prophets

Prophets speaking under the inspiration of the Spirit could command some authority while the gift was being exercised, but there is nothing so suggest that they possessed authority in an official capacity at other times. Revelation can be come through prophecy (I Cor 14:6, 26, 30). Prophets are twice linked to apostles (Eph 3:5; 2:20), although there may be doubt here whether Christian prophets are meant. He also recognized the function of prophecy in resealing the will of God for the present (I Tim 1:18).

Teachers

Teachers are parallel to prophets. The task of teaching was probably more concerned with passing on of the oral traditions than with such new inspirational insights as prophets would transmit. All that constituted the ‘gospel,’ including the careful passing on of the oral traditions of the life and teaching of Jesus would be their special concern. They were probably occupied with the catechetical instruction of new converts. Their part in the up building of the church as indispensable of the development as a strong community whose members had a grasp of doctrine.^[31]

Evangelists

Evangelists are mentioned by Paul rarely, but several of his associates certainly shared with him task of evangelism. The main function in mind seems to be the proclamation of the gospel t those outside the church (II Tim 4:5). The gift might be found as much among the non- office bearers.^[32]

Pastors

Pastors are concerned with the care of the church. This function is drawn form the metaphor shepherd watching over the flock. Paul’s understanding is distinct from that of the Jesus’. This caring function was not lost when the overseeing function of the elders was expounded by Paul (I Tim 3:5). The pastoral function was therefore an activity of leadership rather than an office in its own right. It was essential for the welfare of the church that care should be extended to the members, and it is not surprising that pastoral qualities should be expected in overseers.^[33]

Church and World

Holiness of the Church

Paul’s desire for church is also included its strong desire and character of integrity, since the people have been washed…. Sanctified… justified in the name of the Lord Jesus Christ and in the Spirit of our God (I Cor 6:11b), they can no longer live by their former standards. Paul urges the Corinthian community to exercise their freedom being in relationship to the Lord. When Paul uses the metaphor, your body is the temple of the God, he emphasizes two things: the primary relationship with God and the network of the relationships that constitutes the community. Paul gives it a positive function: glorify God in your body (6:20). This also have two meanings: glorify God in your individual bodily lives and glorify God within this body that is your community.^[34]

Church in the World

Church is unique place where needed to be separately for God, on the other hand it has to share to the world its uniqueness. So, for Paul church is the world in obedience to God, the redeemed… creation. Therefore, its primary mission in the world is to be new creation. Its very existence should be for the sake of the glory of God. if church life style is attractive, people are drawn to the church, even if the church does not goes out actively to evangelize them. Paul writes to Thessalonians that the word of the Lord has “sounded forth everywhere” (I The 1:8). Therefore, church is not other-worldly as involved with the world.^[35] The church is he church in the world and for the world which means that it has an active vocation and mission to the created order and its institutions. The church is that community of people who are involved in creating new relationships among themselves and in society at large and, in doing this, bearing witness to the Lordship of Christ.^[36]

Paul insisted on the need for separation from the world’s values and there must be real boundaries between the inside and the outside. But he denies the need to withdraw from society altogether. The church is to be holy otherwise is found not in flight from, but rather in a quality of life within, the structures of the world. Paul argues that one can mingle in society only when they are strongly based in Christ rather than in one’s own accomplishments. It is not that the Christians have come to know God but that God has known them, and this is what has given them freedom (I Cor 8:1-3; 13:12). Paul’s focus is always the community, the primary gift of the Spirit is love (13:1-13), and its main manifestation is the building up of others in faith and understanding (8:1, 10; 10:23; 14:3).

Conclusion

Pauline understanding of the church is wide in its deepest meaning and still there are arguments among the scholars about the limitation the usage of the term. There are also few scholars who neglect the Pauline emphasis on the Church, because he was a convert who had a direct encounter with God, rather than converted by the proclamation of the Gospel by Church of his time. His concept of church is always related to Trinitarian role of God and never gone outside God’s own desire for it. He established the eschatological importance of the church through his epistles and its organization and gifts within it for the glory of God. Church has replaced the role of Israel as divine appointed and Spirit filled community.

Bibliography

• Bultmann, Rudolf. The Theology of the New Testament. Transl. by Kendrick Grobel. New York: Charles Scribner’s Sons, 1955.
• Guthrie, Donald. New Testament: Theology. Secunderabad: OM Books, 1990.
• Johnson, Luke Timothy. The Writings of the New Testament: An Interpretation. Bangalore: Theological Publications in India, 2009.
• Riddersbos, Herman. Paul: An Outline of His Theology. Trans., by John Richard de Witt.
• Grand Rapids: Wm. B. Eerdmans Publishing Company, 1975.
• Schnelle, Udo. Apostle Paul: His Life and Theology. Grand Rapids: Bakers Academic, 2003.
• Schreiner, Thomas R. Paul, Apostle of God’s Glory in Christ: A Pauline Theology. Secunderabad: OM Books, 2005.
• Thiselton, Anthony C. I Corinthians: A Shorter Exegetical and Pastoral Commentary. Grand Rapids: Wm. B. Eerdmans Publishing Company, 2006.

Footnotes

1. O.M.Rao, A Brief Study of Paul and His Epistles (New Delhi: ISPCK, 2011), 33. ↑

2. Udo Schnelle, Apostle Paul: His Life and Theology (Grand Rapids: Bakers Academic, 2003), 560. ↑

3. W.T.Purkiser, Pichard S. Taylor and Willard H. Taylor, God, Man and Salvation: A Biblical Theology (Kansas City: Beacon Hill Press of Kansas City, 1977), 567. ↑

4. Thomas R. Schreiner, Paul, Apostle of God’s Glory in Christ: A Pauline Theology (Secunderabad: OM Books, 2005), 561. ↑

5. Schnelle, Apostle Paul: His Life and Theology,…, 561. ↑

6. Luke Timothy Johnson, the Writings of the New Testament: An Interpretation (Bangalore: Theological Publications in India, 2009), 299. ↑

7. Thomas R. Schreiner, Paul, Apostle of God’s Glory in Christ: A Pauline Theology (Secunderabad: OM Books, 2005), 338. ↑

8. Schreiner, Paul, Apostle of God’s Glory in Christ,…, 339. ↑

9. L. Coenen, “Church, Synagogue”, The New International Dictionary of New Testament, ed. by Colin Brown (Grand Rapids: Zondervan Publishing House, 1971), 302. ↑

10. Schreiner, Paul, Apostle of God’s Glory in Christ,…, 344. ↑

11. Coenen, “Church, Synagogue”,…, 298. (291-307). ↑

12. There is also objection by some scholars that Paul had no universal church concept basing on the supposition that the epistles like Colossians and Ephesians as not written by Paul. Because in this epistles the term church used in universal sense much. ↑

13. Schnelle, Apostle Paul: His Life and Theology,…, 561. ↑

14. Donald Guthrie, New Testament: Theology (Secunderabad: OM Books, 1990), 743. ↑

15. Guthrie, New Testament: Theology,…, 745. ↑

16. Guthrie, New Testament: Theology,…, 746. ↑

17. Guthrie, New Testament: Theology,…, 747. ↑

18. Guthrie, New Testament: Theology,…, 748. ↑

19. Guthrie, New Testament: Theology,…, 748. ↑

20. Guthrie, New Testament: Theology,…, 749. ↑

21. Guthrie, New Testament: Theology,…, 749. ↑

22. Purkiser, God, Man and Salvation,…, 563-565. ↑

23. Schreiner, Paul, Apostle of God’s Glory in Christ,…, 332. ↑

24. Schreiner, Paul, Apostle of God’s Glory in Christ,…, 335. ↑

25. Schreiner, Paul, Apostle of God’s Glory in Christ,…, 336. ↑

26. Rudolf Bultmann, The Theology of the New Testament, transl. by Kendrick Grobel (New York: Charles Scribner’s Sons, 1955) 310. ↑

27. David J. Bosch, Transforming Mission: Paradigm Shifts in Theology of Mission (Maryknoll: Orbis Books, 1991), 165-166. ↑

28. Bosch, Transforming Mission,…, 167. ↑

29. Guthrie, New Testament: Theology,…, 760. ↑

30. Guthrie, New Testament: Theology,…, 768. ↑

31. Guthrie, New Testament: Theology,…, 770. ↑

32. Guthrie, New Testament: Theology,…, 770. ↑

33. Guthrie, New Testament: Theology,…, 771. ↑

34. Johnson, The Writtings of the New Testament,…, 302. ↑

35. Bosch, Transforming Mission,…, 168. ↑

36. Bosch, Transforming Mission,…, 169. ↑

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