The dispensationalist doctrine of the church

I will state the dispensational position on the meaning of the word ecclesia. Dr. John Walvoord a leading dispensationalist representative wrote that " Dispensational ecclesiology defines the church as a distinct body of saints in the present age, having its own divine purpose and destiny and differing from the saints of the past or future ages. This concept is based on a number of Scripture doctrines and the use of ecclesia itself.

Use of ecclesia This word translated church or assembly is found in at least four important meanings in the New Testament. It is used of ( 1 ) to mean an assembly of people. In this sense it has no special theological meaning. It can refer to Israel as a gathered people in the wilderness ( Acts 7:38 ) or a regular assembly of citizens ( Acts 19:39 ) or a group of people gathered for a religious worship ( Heb. 2:12 ) . ( 2 ) The same word is used for an assembly of Christians in a local church ( Acts 8:1,3; 11:22,26 ) and in the plural for a group of such churches ( 1 Cor. 16:9; Gal. 1:2 ) . Each assembly or church has a local gathering composed of professed Christians. That all in the assembly are not necessarily true believers is clear from the messages to the seven churches of Asia ( Rev. 2-3 ) . ( 3 ) Ecclesia is also used of the total of professing Christians without reference to locality and is practically parallel in this sense to Christiandom ( Acts 12:1; Rom. 16:16; 1 Cor. 15:9; Gal. 1:13; Rev. 2:1-3:22; etc. ) . The same word is used ( 4 ) of the body of Christ, composed of those baptized by the Holy Spirit into the Church ( 1 Cor. 12:13 ) . Ecclesia used in this connection becomes a technical word refering to the saints of this age. All agree that ecclesia as in ( 1 ) above used of Israel in the Old Testament. The issue is whether ecclesia is ever used of Israel in the sense of ( 2 ) , ( 3 ) , and ( 4 ) . A study of every use of ecclesia is used in the Old Testament can be classified under ( 1 ) . Of particular importance is the fact ecclesia is never used of an assembly or body of saints except in reference to saints of the present age. " ( The Millennial Kingdom : A Basic Text In Premillennial Theology, pg. 224-225, by Dr. John F. Walvoord )

The relationship between the apostle Paul and James on justification

The relationship between the apostle Paul and James on justification

This post is in response to Roman Catholicism and Eastern Orthodox apologist who are confused on the relationship between Romans 4 by the apostle Paul and the Lord's brother James on James 2. This shows the apostle Paul and  the Lord's brother James are teaching the same thing againist different enemies of the faith and how they are in full harmony with one another. This is an affirmation of the Reformed doctrine of justification by faith only in Jesus as it is held by Protestantism.

The question of the harmony between St. Paul and St. James is one of great importance, and must, of course, be studied in all discussions of Justification, but there is no real difficulty if the two situations are made perfectly clear.

(a) St. Paul in Rom. 4 is dealing with Abraham as recorded in Gen. 15:6 (cf. Gal. 3:6), and in that story Abraham is regarded as a man “justified by faith”.

(b) St. James in ch. 2 is dealing with Abraham in regard to the story of Genesis 22 which happened twenty-five years afterwards.

(c) If, then, Abraham in Gen. 15 was living by faith, his standing during those twenty-five years must have been in accordance therewith, and this we know was the case (Heb. 11:8–19).

So that the two Apostles are dealing with different though related standpoints in the life of Abraham; the former referring to the instrument and the latter to the proof of Justification. St. Paul is writing about non-Christians (Rom. 3:28); St. James is writing about professing Christians (ch. 2:24). St. Paul uses Gen. 15 to prove the necessity of faith; St. James uses Gen. 22 to prove the necessity of works. St. Paul teaches that works must spring from faith; St. James teaches that faith must be proved by works. St. Paul is thus dealing with the error of legalism; St. James with the error of Antinomianism. St. Paul is warning against merit; St. James against a mere intellectual orthodoxy.

Like every truth of the New Testament, Justification has various aspects. Thus, we are justified by God the Author (Rom. 4:5); by grace the reason (Rom. 3:24); by blood the ground (Rom. 5:9); by resurrection the acknowledgment (Rom. 4:25); by faith the means (Rom. 5:1); by words the evidence (Matt. 12:37); by works the fruit (Jas. 2:24). It has been aptly said, and the words sum up the whole contention, that St. Paul and St. James are not two soldiers of different armies fighting each other, but two of the same army fighting back to back against enemies coming from different directions. All this gives point to the well-known words of Calvin, “It is faith alone which justifies, and yet the faith which justifies is not alone.” ( The Principles Of Theology : An Introduction To The Thirty-Nine Articles, pg. 205- 206, by Dr. W.H. Griffith Thomas )