08/03/2019 Um apelo presbiteriano: Parte 1 - puramente presbiteriana

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Um apelo presbiteriano:
parte 1

A igreja de Cristo é descrita nas Escrituras de várias maneiras. É

um templo. Ela é uma noiva. É um corpo. É um bando. Ele é um
homem. E mais. Crítica para cada uma dessas analogias é que a
igreja é uma delas. Ela é uma noiva, um rebanho, um templo
etc. Além disso, essa unidade não é apenas uma coisa a ser
aperfeiçoada no futuro, mas também é necessária para ser uma
realidade presente. Um aspecto importante da unidade atual da
igreja é com relação ao governo da igreja. No entanto, antes de
discutir os detalhes das “regras da casa”, é importante
considerar a unidade na qual esse governo se baseia.

A unidade da igreja está enraizada no próprio Cristo:

Efésios 2:15 tendo abolido em sua carne a inimizade, sim, a

lei dos mandamentos contidos nas ordenanças; porque para
fazer de si mesmo um homem novo, assim fazendo paz; 16
E para poder reconciliar Deus com um só corpo na cruz,
matando assim a inimizade ... 19 Portanto, já não sois
estrangeiros e estrangeiros, mas concidadãos com os santos
e da família de Deus; 20 E edifica-se sobre o fundamento
dos apóstolos e dos profetas, sendo o próprio Jesus Cristo a
principal pedra angular; 21 no qual todo o edifício
emoldurado cresce para templo santo no Senhor; 22 no qual
também vós juntamente sois edificados para morada de
Deus no Espírito.

Cristo é o alicerce deste único templo. É a casa dele. A igreja é

um homem em Cristo e é um só corpo.
Nosso Senhor vai tão longe a ponto de comparar a unidade da
igreja com a unidade que existe na Divindade:

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João 17:20 nem ora só por estes, mas também pelos que em
mim crerem por sua palavra; 21 Para que todos sejam um;
como tu, Pai, estás em mim e eu em ti, para que também
eles sejam um em nós, para que o mundo creia que tu me
enviaste.

Assim, a unidade da igreja de Cristo não apenas reflete a

unidade da divindade, mas também chama os gentios para a
comunhão desta única igreja.

A unidade da igreja não reflete apenas o Pai e o Filho, mas é

também do Espírito Santo:

Efésios 4: 1 Eu, pois, prisioneiro do Senhor, rogo-vos que

andeis dignos da vocação com que sois chamados, 2 com
toda humildade e mansidão, com longanimidade, tolerando-
se uns aos outros em amor; 3 Esforçando-se para manter a
unidade do Espírito no vínculo da paz. 4 Há um só corpo e
um só Espírito, como também fostes chamados em uma só
esperança da vossa vocação; 5 Um só Senhor, uma só fé, um
só batismo, 6 um só Deus e Pai de todos, que é sobre todos,
e por todos e em todos vós.

A unidade, portanto, reflete o Pai e o Filho e flui para nós

através do Espírito Santo. Além disso, somos responsáveis por
nos esforçar depois de manter essa unidade. As virtudes da
humildade, mansidão, longanimidade, tolerância e amor ajudam
a assegurar essa união. Podemos razoavelmente concluir que o
orgulho, a dureza, a impaciência e o ódio destroem essa
unidade. O que também é demonstrado por essa passagem é que
a unidade também é assegurada pela esperança de nosso
chamado; pelo objeto de nossa adoração e fé, e pela
administração dos sacramentos, particularmente o batismo. Este
último ponto nos leva a considerar a unidade de governo à qual
a unidade dos cristãos nos chama.

O sábio nos diz que “por desejo o homem, tendo-se separado,

busca e medita com toda a sabedoria” (Provérbios 18: 1).
Assim, o entendimento proverbial e natural nos ensina que a
separação é contrária à sabedoria. Nem somos deixados à mera
sabedoria natural no governo da casa de Cristo, mas recebemos
instruções particulares sobre como as funções da igreja estão
relacionadas à unidade trinitária. Visto que Cristo é a Cabeça
deste corpo, toda congregação particular pode ser vista como
tantos ramos de uma só árvore.

Por exemplo, a “igreja em Jerusalém” é mencionada no singular

(cf. At 8: 1, 11:22 e 15: 4). Não é "as igrejas em Jerusalém", é "a
igreja". Isso também era verdade das igrejas de Antioquia (Atos
11:26 e 13: 1), Éfeso (Atos 20:17 e Apocalipse 2: 1), e Corinto
(1 Coríntios 1: 2 e 2 Coríntios 1: 1).

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No entanto, para qualquer mente imparcial, as Escrituras

demonstram que essa igreja não era e não poderia ser uma
congregação em particular. Em uma cidade hostil, onde o chefe
da igreja foi recentemente crucificado, e os líderes daquela
cidade foram acusados de assassinato, havia cerca de 5.000
homens adultos na congregação (Atos 4: 4). Alguém poderia
esperar 15.000, possivelmente mais, para se reunir em uma
congregação? E quanto à multidão mais acrescentada em Atos
5:14 a essa figura conservadora? Mais tarde, em Atos, o número
dos discípulos poderia ser referido como "miríades", ou dezenas
de milhares (21:20). Assim, esta igreja pode ter 20.000 a 30.000
discípulos em Jerusalém. E essa multidão de discípulos tinha
"anciãos"

Atos 21:17 Quando chegamos a Jerusalém, os irmãos nos

receberam alegremente. 18 No dia seguinte, Paulo entrou
conosco conosco em Tiago; e todos os anciãos estavam
presentes. 19 E quando ele os saudou, ele declarou
particularmente o que Deus havia feito entre os gentios por
seu ministério. 20 E quando eles ouviram isto, eles
glorificaram o Senhor, e disseram-lhe: Tu vês, irmão,
quantos milhares (μυριαδες; miríades, ou dezenas de
milhares) de judeus há que crêem; e todos são zelosos da lei.

Assim, a unidade da igreja foi expressa por dezenas de milhares

de discípulos em um lugar sendo referida como uma igreja, e
tendo um colégio de presbíteros. Nem precisamos nos espantar
com isso, uma vez que Cristo está construindo um templo, tem
uma noiva e, portanto, esperamos que essa igreja funcione como
uma só igreja, na medida do possível.

Deste exemplo da igreja em Jerusalém, podemos concluir que a

unidade do templo do Senhor foi expressa de uma maneira
particularmente importante: que seu governo estava sob
coleções de presbíteros, reunidos em um corpo governante sobre
várias congregações. Nosso próximo artigo examinará este
tópico em mais detalhes.

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5 thoughts on “ Um apelo
presbiteriano: parte 1 ”

1. Steve H.
14 de abril de 2015 às 13:02 Resposta
Obrigado por compartilhar seus pensamentos, Sr. Hillbilly.
Como você diria Atos 21:22, que diz:

“What is it therefore? the multitude must needs come

together: for they will hear that thou art come.” (KJV)
(Geneva Bible has similar reading, although other

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translations may read differently, for example, ESV: “What

then is to be done? They will certainly hear that you have
come.”)

Also, how would you address John Owen’s comments?:

“3. It is said of most of these churches expressly that they

respectively met together in one place, or had their
assemblies of the whole church for the discharge of the
duties required of them; which is peculiar unto
congregational churches only: so did the church at
Jerusalem on all occasions, Acts 15:12, 22, 21:22; see chap.
5:11, 6:2. It is of no force which is objected from the
multitude of them that are said to believe, and so,
consequently, were of that church, so as that they could not
assemble together; for whereas the Scripture says expressly
that the “multitude” of the church did “come together,” it is
scarce fair for us to say they were such a multitude as that
they could not come together.

“And it is evident that the great numbers of believers that

are said to be at Jerusalem were there only occasionally, and
were not fixed in that church; for many years after, a small
village beyond Jordan could receive all that were so fixed in
it. The church at Antioch gathered together in one assembly,
chap. 14:27, to hear Paul and Silas. This church, thus called
together, is called “The multitude,” chap. 15:30; that is, the
whole brotherhood, at least, of that church. The whole
church of Corinth did assemble together in one place, both
for solemn worship and the exercise of discipline, 1 Cor.
5:4, 5, 11:17, 18, 20, 14:23–26.

“It is no way necessary to plead any thing in the illustration

or for the confirmation of these testimonies. They all of
them speak positively in a matter of fact, which will admit
of no debate, unless we will put in exceptions unto the
veracity of their authors. And they are of themselves
sufficient to establish our assertion; for whatever may be the
state of any church as unto its officers or rule, into what
order soever it be disposed ordinarily or occasionally for its
edification, so long as it is its duty to assemble in and with
all its members in one place, either for the exercise of its
power, the performance of its duty, or enjoyment of its
privileges, it is a single congregation, and no more.”

John Owen, The Works of John Owen, ed. William H.

Goold, vol. 15 (Edinburgh: T&T Clark, n.d.), 276–277.

Thanks!
Steve H.

1. orthobilly
April 14, 2015 at 8:13 pm Reply

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Mr. H,

Thanks for reading and interacting!

Owen says, “3. It is said of most of these churches

expressly that they respectively met together in one
place, or had their assemblies of the whole church for
the discharge of the duties required of them; which is
peculiar unto congregational churches only: so did the
church at Jerusalem on all occasions,”

Owen obviously betrays his party prejudice here. The

eldership was composed of various ministers at
Jerusalem. If they all met in one place, what would be
the use of a plurality of ministers? Were they not all
preaching? Were some sitting around collecting salaries?

Also, the facts of the case are plainly contrary to this

assertion:

“Acts 5:42 And daily in the temple, and in every house,

they ceased not to teach and preach Jesus Christ. ”

The Apostles, who were also elders over the Jerusalem

church, did open air preaching at the temple, and held
worship services in every house. This is consistent with
the following passage:

“Acts 2:46 And they, continuing daily with one accord in

the temple, and breaking bread from house to house, did
eat their meat with gladness and singleness of heart,
47 Praising God, and having favour with all the people.
And the Lord added to the church daily such as should
be saved.”

Note again, there was public evangelism in the temple,

but that the activities of the church included house to
house meetings, which included continuing “stedfastly
in the apostles’ doctrine and fellowship, and in breaking
of bread, and in prayers.” The breaking of bread, the
prayers, the preaching of the word, and the Apostles’
doctrine took place from house to house.

Putting 20,000 – 30,000 in one person’s house, or even

in the temple, is absurd, given that the preaching of
Christ was considered illegal by the authorities over the
temple, much less the observance of the sacraments,
public prayers, etc.

This usage of a singular term “church” for an obvious

multiplicity of household-sized congregations is
throughout the book of Acts:

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20:20 And how I kept back nothing that was profitable

unto you, but have shewed you, and have taught you
publicly, and from house to house,

8:3 As for Saul, he made havock of the church, entering

into every house, and haling men and women committed
them to prison.

The only thing that seems to have compelled Owen to

assert that the disciples always met in one place is
addiction to a false notion.

Acts 15, which ironically teaches authoritative dogmas

are lawfully issued from courts higher than particular
local congregations, states that the following people
assembled:

6 And the apostles and elders came together for to

consider of this matter.

That the elders and apostles could be described as a

multitude (plaethos) in v. 12, means that a multitude of
ministers existed within the one city of Jerusalem.
Again, a fatal blow to the divisive notions of
Congregationalism. The context dictates that the
multitude of which Luke speaks is the same multitude
that came together to consider this matter: the elders and
apostles (v. 6), whom Peter had just addressed (vv. 7-
12). Both the disputation and the silence were from the
multitude of elders and apostles.

The part played by the entire church was not within the
synodical deliberations, but in the choice of men from
among the elders and apostles to represent the church,
confirming the dogmas of the Synod.

As for the multitude that came together in Acts 21:22, it

was a riotous mob, not an assembly for worship (21:36).
The term for “coming together” is also not a normal
term used for gathering together for worship.

Owen says, “it is scarce fair for us to say they were such
a multitude as that they could not come together.”

It is completely fair to say so, since Scripture informs us

that it was at least two myriads, or 20,000 disciples, and
that these disciples were celebrating the sacraments,
receiving preaching, etc. “from house to house.”

“And it is evident that the great numbers of believers

that are said to be at Jerusalem were there only
occasionally, and were not fixed in that church; for many
years after, a small village beyond Jordan could receive
all that were so fixed in it.”
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This proves the point that the “one church” was not one
local church, but one presbyterial church, existing within
several congregations, not strictly within the city walls
of Jerusalem, but in the outlying areas. Yet, these
disciples were still part of the one church at Jerusalem,
and still under one body of elders.

“The church at Antioch gathered together in one

assembly, chap. 14:27, to hear Paul and Silas. This
church, thus called together, is called “The multitude,”
chap. 15:30; that is, the whole brotherhood, at least, of
that church.”

The church of Antioch had over five prophets and

teachers (13:1). If the multitude met in one local
congregation, why were there more prophets and
teachers needed than one or two? Why a summary list of
five, implying more?

As for the reception Paul and Barnabas by “the church,”

it is gratuitously supposed that this consisted in the
whole multitude of the disciples, whereas the context
seems to dictate others. For example, the church that
sent them out and laid hands on them was the collection
of prophets and teachers in Acts 13:1-3. Then, we are
told:

Acts 14:26 And thence sailed to Antioch, from whence

they had been recommended to the grace of God for the
work which they fulfilled. 27 And when they were
come, and had gathered the church together, they
rehearsed all that God had done with them, and how he
had opened the door of faith unto the Gentiles. 28 And
there they abode long time with the disciples.

“The whole church of Corinth did assemble together in

one place, both for solemn worship and the exercise of
discipline, 1 Cor. 5:4, 5, 11:17, 18, 20, 14:23–26.”

The instance of the church at Corinth is the most

convincing that Owen offers. However, as is plain to any
honest reading, the church at Jerusalem was not one
single congregation, but a collection of congregations,
which Owen himself said was possibly in more than one
geographic location. As such, if Corinth were conceded
as a single congregation, it does proves nothing against
the unity of the church with several congregations in
Jerusalem.

On a more fundamental level, Owen’s theory is contrary

to the unity of Christ’s flock, the one body of Christ is
not one single congregation. That is a cultic notion,
which cuts Christians off from the entire body of Christ,

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a body which met in Acts 15 to issue authoritative

dogmas to particular congregations. More on that in a
future article.

Thanks for interacting!

2. SHalbrook
April 21, 2015 at 12:09 pm Reply
A pretty interesting case for Jerusalem having a single
congregation is here
https://archive.org/stream/amanualofcongreg00daleuoft#
page/78/mode/2up (p. 78 and up)

Of course, Congregationalism doesn’t stand or fall on

Owen’s particular argument; there could be very well
multiple Congregational churches in one city.

(Although, per Ephesians 4:2, 3, which you cited – “With all

lowliness and meekness, with longsuffering, forbearing one
another in love; Endeavouring to keep the unity of the Spirit
in the bond of peace” – please be fair to Owen – we don’t
know his motives, and so it is uncharitable to suggest the
reason was “addiction to a false notion.”)

At this point I’m not seeing how the following text demands
a Presbyterian interpretation:
“When we had come to Jerusalem, the brothers received us
gladly. On the following day Paul went in with us to James,
and all the elders were present.” (Acts 21:17, 18)

Assuming that at this point there was multiple assemblies,

Congregationalism, for instance, allows for the meeting of
elders from different churches – the difference is over the
power they have over such churches (thus assembling of
leadership is not an issue).

When we talk about the word “church” itself, I am aware of

any usage in Scripture that necessarily implies a Presbytery.
Given the word’s meaning, I would think it could, given the
context, mean not only a particular assembly, but God’s
people in general, or, by extension, God’s people in a given
location.

Interestingly, Acts 15:4 seems to be using the term church

without consideration of a presbytery:
“When they came to Jerusalem, they were welcomed by the
church and the apostles and the elders, and they declared all
that God had done with them.”

Since the church is distinguished from the elders, I can only

see two possible meanings for the word “church” here:
1. a particular church (in which case at this time there could
be no presbytery for two or more churches in Jerusalem,
since there would have been just one Jerusalem assembly);
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or
2. the Jerusalem Christians in general (aside from the
question of polity and the number of assemblies)

I know you believe Acts 15 overall proves Presbyterianism,

which, if it actually does, I hope it can be shown without
question later in the series. At this point, all I am saying is
that I don’t see how Acts 21 can shown to be a foundational
text for proving Presbyterianism; and that given the word
“church” can be used in different ways, I am unsure how
relating this word to a locality would in and of itself prove
Presbyterianism either.

You may agree; but, as you mentioned, you plan to delve

more thoroughly on it in upcoming posts, so, Lord willing,
we’ll see what you have to say in light of Scripture. Thank
you.

3. Seni Adeyemi
April 12, 2016 at 8:27 pm Reply
Reblogged this on purelypresbyterian.

4. Establishment Principle, Part 1: What it is, What it isn’t

– Purely Presbyterian
11 de julho de 2016 às 13h34 Resposta
[…] Na Oração Sacerdotal de Cristo, “Nosso Senhor vai tão
longe a ponto de comparar a unidade da igreja à unidade que
existe na Divindade: 'Que todos sejam um; como tu, Pai,
estás em mim e eu em ti, para que também eles sejam um
em nós: para que o mundo creia que tu me enviaste (Jo
17:21) '”(Um Apelo Presbiteriano, 1) . […]

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