Unleashed
Introduction
Illustration:
What is Church?
Primary Activity: Worship
Entering God’s Presence
Primary Activity: Worship
Engage
Respond
In the Greek world the word “church” designated an assembly of people, a meeting, such as a regularly summoned political body, or simply a gathering of people.
The specifically Christian usages of this concept vary considerably in the NT. (1) In analogy to the OT, it sometimes refers to a church meeting, as when Paul says to the Christians in Corinth: “… when you assemble as a [in] church” (1 Cor 11:18). This means that Christians are the people of God especially when they are gathered for worship.
In texts such as Matthew 18:17; Acts 5:11; 1 Corinthians 4:17; and Philippians 4:15, “church” refers to the entire group of Christians living in one place. Often the local character of a Christian congregation is emphasized, as in the phrases, “the church in Jerusalem” (Acts 8:1), “in Corinth” (1 Cor 1:2), “in Thessalonica” (1 Thes 1:1). (3) In other texts, house assemblies of Christians are called churches, such as those who met in the house of Priscilla and Aquila (Rom 16:3; 1 Cor 16:19). (4) Throughout the NT, “the church” designates the universal church, to which all believers belong (see Acts 9:31; 1 Cor 6:4; Eph 1:22; Col 1:18).
It is clear from the NT as a whole that the Christian community understood itself as the community of the end time,
called out of both Judaism and the gentile world a new people, empowered by his Spirit to be present in the world, sharing the good news (gospel) of his radical, unconditional love for his creation (Eph 2:11–22).
Consuming Worship
Worship
Build Up
Parts
Declaration in Worship: Telling one another of God’s Goodness
Order: The Key to Freedom
Order: The Key to Freedom
Forms are Tools
Prophecy
Instruction
Tongues
Women
Women
If As in all the congregations of the saints (cf. 4:17) goes with this verse, Paul is calling on the Corinthians to conform to accepted Christian practice. For women to take on themselves the role of instructors would have been to discredit Christianity in the eyes of most people. Indeed, among the Greeks women were discouraged from saying anything in public. Plutarch says that the virtuous woman ‘ought to be modest and guarded about saying anything in the hearing of outsiders’ (Advice to Bride and Groom, 31); again, ‘a woman ought to do her talking either to her husband or through her husband’ (ibid., 32). Paul calls on them to observe the customs. He does more. He refers to the Law to remind them that they are to be in submission (he does not add ‘to their husbands’; it is a general status of which he speaks, cf. Eph. 5:21).
‘In all likelihood what was uppermost in his mind was the lax moral state of Corinth and the feeling that nothing, absolutely nothing, must be done which would bring upon the infant Church the faintest suspicion of immodesty. It would certainly be very wrong to take these words of Paul out of the context for which they were written.’ We must exercise due caution in applying his principle to our own very different situation. For example, in recent discussions this passage is often cited as deciding the question of the ordination of women. But it should be applied to that question only with reserve. Paul is not discussing whether and how qualified women may minister, but how women should learn (v. 35)
Prophecy is also subject to regulation. Just as in the case of ‘tongues’, there should be no more than two or three prophets speaking at one service.