Marks of a True Church

It has been commonly accepted since the Reformation and by virtually all Reformed denominations that there are three fundamental and necessary qualities or characteristics of a true or doctrinally pure church. These are: 1.) Biblical, expository preaching and gospel proclamation, 2.) Proper administration of the sacraments and 3.) Church discipline. Some have proposed others in addition to these three. For instance, JM Boice argues that there are six marks of a true church.

My own feeling, as I hinted at in my October 22 post, is that there should be, in addition to the three already mentioned, a fourth: love.

Now, before going any further, I’d like to say that I’m using this word love just because of its vagueness and lack of precision. It can stand well in the place of many other words which, in the Greek, have more particular meanings. In an earlier post, I argued for the use of the word “charity” rather than love because it was more precise and in the particular context was the better word as I was comparing it to what in the Greek is the word agapao or agape. Agape is a fairly precise word as it is used in Scripture. For instance, it is defined very well by Paul in 1 Cor 13 in its general sense. It is the word most often used by Christ. The English word love, on the other hand can mean very many things, depending on context. It is more fluid and free than other words. This is what makes it the very best of all words in the right context, but the very worst of words in the wrong context. The various Greek words—such as agape, phileo, eros and the like—have particular shades of meaning that a single English word does not capture. But this is exactly why I like the word love. It is because it is imprecise that it can be used to translate these other Greek words in a variety of circumstances and contexts without doing harm. Now with all these words, it might seem to be the case that there are as many different kinds of love. And in a sense, there are. There are, legitimately, at least two, possibly three, kinds of Christian love, depending on the setting or circumstances in which the love is expressed or described. One kind of Christian love is between the Christian and God; a second, between one Christian and another; a third, between a Christian and the non-Christian. Nevertheless, all three forms of love are nothing more than particular expressions of one underlying reality.

The foregoing is only just by way of introduction to my main point, which is that the quality of love (in its three forms of expression) must be considered as a fundamental and necessary mark of a true Christian church and if it is lacking or absent in even one of its expressions, the purity and truthfulness of the church must be called into question. Having said that, I acknowledge that the expression of love toward God is rarely lacking in the true church; if it is, we are not dealing with a church at all but rather some other kind of institution. Rather, it has been my experience that while love for God is typically evident, love in its other expressions is not always so. My belief is that love in all three of its expressions must be in evidence if a church is to be considered true or pure, “anyone who does not practice righteousness is not of God, nor the one who does not love his brother” (1 John 3:10); “The one who does not love does not know God, for God is love” (1 John 4:8); “If someone says, ‘I love God,’ and hates his brother, he is a liar; for the one who does not love his brother whom he has seen, cannot love God whom he has not seen” (1 John 4:20).

There is no want of verses to validate my point, especially as it pertains to love for the brethren. One particular verse that I use as a proof-text is Rom 12:10, “Be kindly affectioned one to another with brotherly love; in honour preferring one another” (KJV).

In this verse, spoken to and about members of the Church, Paul uses two phrases to describe what he has in mind by the attitudes we should express toward one another as brothers and sisters in Christ. The first is “kindly affectioned” (devoted, NASB, NIV) and the second, “brotherly love” (in all translations).

The English “kindly affectioned” and “devoted” are used to translate the Greek word philostorgos and which essentially describes the love parents have toward their children. What kind of love is that? It is tender, protective, and affectionate. The other phrase “brotherly love” is the translation of the word “philadelphia” and which means the love brothers and sisters have for one another. But how should brothers and sisters love one another? Should their love not also be tender, protective and affectionate? This verse makes it evident that it should, for we express our kindly affection through our brotherly love. So we have here an admonition to be tender, affectionate and protective to one another. And are these not emotional qualities? Of course they are! Therefore, Christians in both their practice as well as their doctrine should not be afraid to be emotionally affectionate to their brothers and sisters in the faith. It has nothing whatever to do with one’s ethnic or cultural upbringing or milieu. It has nothing whatever to do with one’s heredity or whether you were abused as an impressionable child. It has simply to do with the quality of being a faithful and true Christian. Being kindly affectioned toward one another is fundamentally Christian.

As I mentioned there is no want of other verses which clearly justify my view. For instance, Peter says “fervently love one another from the heart” (1 Peter 1:22); “love the brotherhood”
(1 Peter 2:17); “keep fervent in your love for one another, because love covers a multitude of sins” (1 Peter 4:8); “Greet one another with a kiss of love” (1 Peter 5:14). John says: “For this is the message which you have heard from the beginning, that we should love one another”
(1 John 3:11); “…we have passed out of death into life, because we love the brethren. He who does not love abides in death (1 John 3:14); “Beloved, if God so loved us, we also ought to love one another” (1 John 4:11). The best example from Paul is of course from the “love” chapter
(1 Cor 13:1-8, 13). These references all point to the necessity of loving our brothers and sisters as a condition of being truly Christian.

But of course our love cannot be limited to merely loving our brothers and sisters, for Christ has said to each and every one of us, “For if you love those who love you, what reward do you have? Do not even the tax collectors do the same?” (Matt 5:46). No, our love must extend beyond ourselves and the brethren; it must go out into the entire world beginning with our neighbour, “And He said to him, ‘YOU SHALL LOVE THE LORD YOUR GOD WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH ALL YOUR MIND.’ This is the great and foremost commandment. The second is like it, ‘YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF.’ On these two commandments depend the whole Law and the Prophets” (Matt 22:37-40). And of course we know that by the term “neighbour” Christ did not mean our covenant brothers and sisters alone, but everyone in need whom we are in a position to help (Luke 10:25-37). Nor is even this enough; we are to love even those we find unlovable. We are to love even our enemies, those who would seek to do us harm, “But I say to you, love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven” (Matt 5:44-45, emphasis added). Finally, Christ expects us to complete or fulfill our love for others, to leave nothing undone in this regard, for immediately after saying we are to love our enemies, He goes on to say that we “are to be perfect (or complete) even as our heavenly Father is perfect”
(Matt 5:48). But perfect or complete in what? Why, our love of course!

And if we are to be complete in our love, how can we then withhold it from one another. We must be courageous in our love (1 John 4:18) if we are to be complete or perfect in it. If we have not love, we cannot take any comfort in our salvation. Nor can we fall back on a dependency on the Law, for love is the fulfillment of the Law. Let us therefore love one another. Let our love be warm, affectionate tender and sincere, “Let love be without hypocrisy. Abhor what is evil; cling to what is good” (Rom 12:9). Let our love be fervent for one another.

Given all this, it only stands to reason that love must be one of the marks of a true church and without love not only is our faith empty but we show by this that we are not God's children. So whatever power to love is bestowed on us by the Holy Spirit, let us treasure it and nurture it and let us do whatever we may to express it fearlessly and without shame so that others, seeing our love may say, “Truly, this one is a child of God.”

Soli Deo Gloria.

From the Department of Egregious Irony

In a the second of a two-part post in September, I wrote about the horrible reality of combining human and animal embryos and declared that the secular humanist scientists responsible for the outrage were creating an abomination. I should have known the Church would get there first! The World has nothing on us, and that's for sure!



I don't know what Bible these people are reading, but it surely can't be the same as the one in which I read: “Then God said, ‘Let Us make man in Our image, according to Our likeness; and let them rule over the fish of the sea and over the birds of the sky and over the cattle and over all the earth, and over every creeping thing that creeps on the earth.’ God created man in His own image, in the image of God He created him; male and female He created them. God blessed them…” (Gen 1:26-28a, emphasis added).

“And the smoke of their torment goes up forever and ever; they have no rest day and night, those who worship the beast and his image, and whoever receives the mark of his name” (Rev 14:11).

Soli Deo Gloria?