How God Shaped the Early Ekklēsia
Years ago, I visited a church in South Asia. It quickly became evident that the rectangular building where we met—complete with a cross above the entrance, rows of red plastic chairs facing a handcrafted wooden pulpit, a drum set, loudspeakers, microphones and stands, as well as a soundboard—bore a striking resemblance to a Western church rather than a South Asian cultural expression of Christian worship.
Examples like this dot the global church landscape. And it is probably no exaggeration to recognize that not much has changed over the past 500 years of Protestantism. The historical tendency to fixed forms, however, stands in director contrast to both the innovative nature of the New Testament ekklēsia and a perichoretic God making His missional move in the space of human community.
The Church as the Perpetuation of Christ’s Incarnation
For centuries, the church has wrestled with how best to structure itself to fulfill its mission. While modern Christianity often seeks static models, the early ekklēsia was remarkably adaptive—not as a matter of convenience, but because it was the continuation of Christ’s incarnational presence in the world.
Indeed, the church was never intended to be a rigid institution confined by time and culture. Instead, as the body of Christ, it carries forward the very essence of His incarnation—God dwelling among His people. Just as Christ entered first-century Judea, speaking the language and engaging the customs of His time, the ekklēsia has always been called to embody Christ in the unique cultural and historical moments in which it finds itself.
This ecclesiological reality—that the church is the visible, tangible expression of Christ’s ongoing mission—explains why its form has always been fluid. Adaptability is not a sign of compromise or accommodation; rather, it is a sign of faithfulness. The early ekklēsiaunderstood this well, shaping itself in ways that best reflected the presence of Christ in diverse settings.
The Church as the Incarnational Presence of Christ
Millard Erickson once observed that ecclesiology has historically been the least studied branch of systematic theology. Yet, its significance is undeniable. The ekklēsia exists because it is the body of Christ in the world, continuing His mission of redemption and restoration.
Jesus did not establish a monolithic religious institution but a living, Spirit-filled community. That community, from its earliest days, understood that just as Christ took on flesh and entered human culture, so too must His body—His church—takes on appropriate forms to make Him known. This is why we see diverse expressions of ekklēsia across the first-century world. The church in Jerusalem looked different from the church in Antioch, Ephesos, or Laodicea, yet all were equally the body of Christ.
The Cultural Context of the Early Ekklēsia
Early Christian communities did not emerge in isolation; they were deeply embedded in the cultural realities of their time. The way they gathered, worshiped, and organized themselves was influenced by the world around them, but it was always in service of making Christ’s presence known.
1. The Synagogue Model
For Jewish believers, the synagogue was the natural framework for communal worship. It provided a rhythm of prayer, Scripture reading, and instruction that carried over into Christian gatherings. These early Jewish followers of Jesus continued to meet in synagogues, yet they infused their gatherings with a Christological focus, recognizing Jesus as the fulfillment of the Law and the Prophets.
2. The Philosophical School Model
To the Greco-Roman world, Christian communities often resembled philosophical schools. These schools gathered students around a teacher, engaging in discourse aimed at moral and intellectual transformation. Paul’s use of the marketplace and his establishment of teaching hubs—such as the hall of Tyrannus in Ephesos—demonstrates how the church positioned itself within this familiar framework. His emphasis on discipleship in houses mirrored the training methods of philosophers, yet instead of mere intellectual pursuit, he called people to follow a living Christ.
3. The Trade Guild and Voluntary Association Model
In many cities, Christian communities functioned similarly to trade guilds or voluntary associations. These groups provided networking, mutual aid, and a sense of belonging—functions that early Christian assemblies naturally embraced. Archaeological evidence from places like Ephesos, Smyrna, Thyratira suggests that believers met in guild halls and market spaces, integrating faith into daily life.
Each of these models illustrates that the ekklēsiadid not impose a singular structure but took on culturally relevant forms to continue Christ’s incarnational ministry.
The Dynamic and Adaptive Nature of the Ekklēsia
The early church’s adaptability was not driven by pragmatism but by a deep theological conviction: the church is the body of Christ, and just as Christ became flesh to dwell among people, His body must take forms that best communicate His presence in every time and place.
Because the church is incarnational by nature, its structure must always serve its function. The ekklēsia was not defined by buildings, governance models, or rigid traditions, but by its participation in the life of Christ. Wherever believers gathered—whether in homes, synagogues, or public halls—they were the embodied presence of Jesus.
This theological truth should shape how we think about church today. The New Testament does not prescribe a single model for the church, but it does provide clear guidance on its mission: to be a community of worship, teaching, fellowship, and mission. The form this takes should always be secondary to the reality it embodies—the ongoing presence of Christ in the world.
Lessons for the Contemporary Church
The history of the early ekklēsia offers profound implications for today’s church. As the world changes, the church must resist the temptation to become an institution obsessed with preserving past structures. Instead, it must embrace its incarnational calling—adapting, not for the sake of relevance, but for the sake of faithfulness.
Adaptability is not about chasing cultural trends; it is about ensuring that the body of Christ remains present and active in a world that desperately needs Him. Just as God used synagogues, philosophical schools, and trade guilds to shape the first-century ekklēsia, He continues to work through today’s cultural realities.
The question every church must ask is not, How do we maintain our traditions? but How do we best embody the presence of Christ in our context?Indeed, Thomas Oden is correct when he writes, “The ekklēsia is in this sense an extension and perpetuation of the incarnation.”
Conclusion
The early ekklēsia was not a static institution but a dynamic, Spirit-led movement, shaped by the reality that it was the visible continuation of Christ’s incarnational presence. As we seek to faithfully embody the church in our own time, we must reclaim this understanding: the church is not a building, a system, or an institution—it is Christ made present in His people.
The same God who shaped the early church is still shaping His people today. The question is, will we have the courage to follow where He leads?
Adapted from the chapter “How God Shaped the Early Ekklesia” in Dr. Cooper’s forthcoming book, Innovative Disruption: Discoverins Solutions by Reorienting the Church to the Perichoretic Mission
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