[Sidenote: The true church Scripturally important]
The church is not to be exalted above the Christ, nor is it a substitute for the Christ; but in the light of New Testament teaching we must regard the true church as _the_ instrument--the divinely appointed instrument used by the Holy Spirit in carrying forward the work of Christ on earth. Jesus himself said, "Upon this rock I will build my church; and the gates of hell shall not prevail against it" (Matt. 16:18). At a later time we read, "And the Lord added to the church daily such as should be saved" (Acts 2:47).
If Paul were living today, he also might despise the "church" idea in its narrow sectarian sense. But from the apostle's words, it is very evident that he regarded the church as it existed in his day as an institution crowned with glory and honor, the concrete expression of Christ and his truth. "_God hath set some_ IN THE CHURCH, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues" (1 Cor. 12:28). "And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the _edifying of the body of Christ_; till we all come in the unity of the faith ... that we ... may _grow up into him in all things_, which is the head, [of the body, _the church_, Col. 1:18] even Christ" (Eph. 4:11-15).
[Sidenote: The church as a divine institution]
Inasmuch as God set in the church apostles, prophets, evangelists, gifts of miracles, of healings, etc., we must regard the church as originally instituted as being more than a mere aggregate of individuals associating themselves together for particular purposes. We must recognize the divine element. This company was the host of redeemed ones whom Christ had saved, in whom he dwelt, and through whom he revealed God and accomplished his work on earth. It was his body--the organism to which he gave spiritual life and through which he manifested the fulness of his power and glory.
[Sidenote: Church relationship vs. individualism]
Any reformation that has not for its object the full restoration of the New Testament church, can not be a complete reformation, but must be succeeded by another. In this respect the church subject is fundamental and all-inclusive. To emphasize a mere "personal-union-with-Christ" theory to the disparagement of the divine _ekklesia_, is to evade the real issue. Jesus declared, "I will build my church," and that church was an objective reality, which was not intended to be concealed under high-sounding theological verbiage nor dissipated in glittering generalities. It is true that Christ himself must be presented as the ground of our hope and salvation and as the object of our personal faith, love, and devotion; as "the way, the truth, and the life"; but we must not forget that there is also a revelation of the way, the truth, and the life in the church of Christ. The apostles preached Christ as the divine "way"; but when men believed on him, he straightway "set the members every one of them _in the body_"--the church (1 Cor. 12:18). "And the Lord added _to the church_ daily such as should be saved" (Acts 2:47). They preached Christ as the personification of "truth." But they also taught that the gospel was a special "treasure" committed to the church for dispensing to the nations. Paul said that God hath "committed _unto us_ the word of reconciliation" (2 Cor. 5:19). Therefore he could represent the church of God "as the pillar and ground of the truth." They preached him as "life," but he was also the life of the collective body of believers as well as of individuals. He dwelt in his church. He was its life, and through it he manifested himself in the only form in which, since the incarnation, he can be fully exhibited to men.