Category Archives: House church

Is the house church a better alternative?

Frank Viola & George Barna
(courtesy ‘Beyond Evangelical‘)


(courtesy TOUCH)

By Spencer D Gear

Some people are growing tired of the traditional church – even the evangelical church. It doesn’t matter how contemporary or traditional it may be, there is something wrong with how the church functions. How do I know? Take a read of what happened with the first century church. These are some samples:

designRed-small  According to the Book of Acts, church gatherings were held in people’s houses. See: Acts 2:42; 5:42; 20:20.

designRed-small We know that there were church gatherings in the houses of John’s mother (Acts 12:12), Lydia (Acts 16:40), Priscilla and Aquilla (Rom 16:3-5; 1 Cor 16:19), Gaius (Rom 16:23), Nympha (Col 4:15), and Philemon (Philem 2).

designRed-small  How to better care for one another (John 13:34-35; 15:12; Gal 5:22; 6:2; Phil 2:4; 1 Thess 5:11; 1 John 4:7-10; 2 Pet 1:5-7);

designRed-small  Everyone is a minister (1 Cor 14:26). All Bible references above are from the New Living Translation.

You do not need to be a genius

You do not need to be a whiz kid to know that the above emphasis is not what is happening in the contemporary church. It may be a:

Image result for traditional church public domain(public domain)

golden foward button Traditional church;

golden foward button Contemporary church;

golden foward button Seeker-sensitive church;

golden foward button Millennials[1] and church.

golden foward button Crawling and barking like a dog. See the ‘Crazy dog man’ behaviour of the Toronto Blessing on YouTube.

Something is going wrong that is causing the church to not function like the first century church. Have you ever stopped to compare the function of a 21st century pastor with a pastor in the first century church? What causes the distinct difference? ‘What has gone wrong with my church?’ is the very question asked in an article in Perspective magazine. But that was back in 1999. It is no better in 2015.

Expositions on the house church

There is a way to get back on track through a return to the church in the house, open fellowship, and all believers encouraged to minister when the group gathers.

There are four authors I’d recommend, the most structured being a former Southern Baptist, Ralph Neighbour, who has written extensively on the cell church movement. He has been active in cell church planting and helping traditional churches transition to the cell church. See his book, Where Do We Go From Here? This is the best material I’ve read for a more organised cell church. His organisation is TOUCH Ministries International.  You can interact with Ralph on this website.

Some more radical house church leaders are:

snowflake-red-smallGene Edwards, How To Meet. Sargent, GA: Message Ministry. See: ‘Gene Edwards – The Organic Church‘;

snowflake-red-small Frank Viola. His blog is called, ‘Beyond Evangelical‘.

snowflake-red-small Jon Zens, ‘Building Up the Body – One Man or One Another?

snowflake-red-small Why don’t you take a listen to the YouTube video, ‘The Cell Church – a Revolution in Ministry‘?

Some of my brief articles

I sit in my traditional church week after week and am not allowed to function in my gifts because of the non-interactive, traditional format. I’ve written a little on this topic on ‘Truth Challenge’, my homepage. Here are a few articles (there will be some overlap) and each has a bibliography at the end of the article or in the endnotes.

There’s considerable criticisms of Gene Edwards’ approach on the Internet. You can search for them.

In my region, an evangelical friend has been to a local house church where there was no structure and people were not very committed. They would not show up on time. The other one I visited is the one I wrote about in ‘Charismatic chaos in a Brisbane house church‘.

Husband and wife united in purpose

I would love to start a house church in our house but the house is too small. My wife loves the Lord deeply but she is not ready to leave the traditional church where she plays piano in the musical team. Even though I’m not a TULIP Calvinist, we attend a local evangelical – and very traditional – Presbyterian church where there is outstanding expository preaching. Sadly, the every-member ministry gifts are suppressed.

I live in tension between what I would like to do according to the biblical mandate and what is currently available in my region.


[1] Millennials were born after 1980.


Copyright © 2015 Spencer D. Gear. This document last updated at Date: 21 November 2015.

I have a heartache for the church


(free graphics)

By Spencer D Gear

My heartache is ….

imagethat the pastor will get back to his biblical role;

image that all of God’s people in the church will be regarded as ministers;

image that the days of the mute Christian will be abandoned;

image that when Christians meet as the church, all will have opportunity to participate;

image that “one another” ministry will replace “one person” ministry;

image that all Christians will care for one another and that true pastoral care will happen;

image that we will be the church rather than go to church;

image that we will quit calling a building the church.


Four situations have tapped into my heartache:

The first was a telephone conversation with an Australian pastor whom I had never met previously. He transparently shared the stresses of the pastorate and that in his 25 years of ministry he had had two “nervous breakdowns.” One indicator from the USA confirms this pressure: “The incidents of mental breakdown are so high that insurance companies charge about 4% extra to cover church staff members when compared to employees in other businesses.”[1]

The second incident came on the heels of that conversation. I was reading the article, “Pastoral Pressures,” in which it stated that “pastors are the single most occupationally frustrated group in America” and that “roughly 30% to 40% of religious leaders eventually drop out of the ministry…. About 75% go through a period of stress so great that they consider quitting.”[2] Even though this represents the USA situation, my mixing with the clergy shows similar frustration in Australia.

Publicity for a clergy conference said that “Pastors are worn out, discouraged, and in need of affirmation. In fact, poll after poll reveals that most pastors are battling isolation, depression, and loneliness. They are so beaten up by the ministry”.[3]

The third came in Dr David Wilson’s observation of “a real lack of pastoral care in the Church today” and the exhortation that “God’s people need to be cared for.”[4]

The fourth is that as I, as a former co-ordinator of a Christian-based youth counselling service, faced a huge dilemma. I worked in a white hot world of teenage rebellion, horrible sexual abuse (generally within the family or extended family), abused parents, attempted & completed suicides, drug abuse, and parents who are disillusioned by child rights without responsibility. I see a church that seems to be handicapped in addressing these issues and ministering to people caught up in Australia’s cultural crisis. I meet staff in similar Christian agencies who grapple with a church that is slim on pastoral care. This has been my experience over the last 17 years also. [I speak as an Australian who has been pastor of two churches, one in the USA and the other in Australia, taught in theological colleges, is participating in an itinerant ministry as preacher and seminar presenter, and have recently retired after 17 years straight of counselling and managing counsellors.] I am an Aussie who also have lived for seven years in the USA and Canada.

It seems that two fundamental areas need to be addressed. But are we brave enough? To even raise these topics runs the risk of being branded a fringe dweller. I consider that these issues are too critical to the Kingdom of God and the church in Australia to worry about name calling and labelling.

Maybe I am thinking too basically, but the biblical solutions seem rather obvious: Get back to what the Bible says about (1) the spiritual gift and role of a pastor, and (2) the church functioning as God intended. This applies to when the church meets together, ministry to one another in the body of Christ, and how the church reaches out to the wider community.

In spite of the risks, I believe the challenge is to


Image result for photo church pastor public domain

This is radical thinking and I don’t expect too many present-day pastors will readily buy into this view. There’s too much at stake. I seek your correction if this is an unbiblical emphasis. But it seems to me that we have cast the pastoral role into an almost-one-person ministry.

It’s an expectation that is too great for the pastor, without speaking of its lack of biblical consistency. It also shoves the parishioners into the margins of the church. Most do not see that they need to function in any substantial way in today’s Australian church.

It should not be surprising that pastors have breakdowns, leave the ministry, and that there are about 10,000 ex-pastors in Australia.[5] I believe that we ask of the pastor what the Bible does not require. Is the expected role closer to a one-man band or CEO than a shepherd?

For a word that appears only once in the New Testament (Eph. 4:11) and even then as the dual role of pastor-teacher, we have built up an amazing job description in the 21st century. This, I believe, is contributing to the pastoral dilemmas we are facing. However, as we shall discuss, a good case can be made for pastor = elder = bishop, thus cancelling the impact of a once-only use of “pastor” in the NT.

This is not the place to debate the elder, pastor, and bishop distinction. However, 1 Peter 5:1-4 seems to combine these roles:

So I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed: 2 shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly; 3 not domineering over those in your charge, but being examples to the flock. 4 And when the chief Shepherd appears, you will receive the unfading crown of glory (ESV).

This led leading Bible commentator, F.F. Bruce, to write that pastors “are the same people as are elsewhere called elders and bishops.”[6]

Jon Zens’ provocative article on “the pastor” challenged me. This is where I have been thinking and dreaming for years:

“There is no evidence anywhere in the New Testament for the primacy of one man’s gifts. There is evidence 58 times in the New Testament for the importance of mutual care and multiple gifts: ‘love one another… admonish one another… edify one another… comfort one another… forgive one another… give to one another… pray for one another.’ Why are our churches marked by obvious emphasis on ‘the pastor,’ but very little – if any – concern for the cultivation of mutual relationships? We have exalted that for which there is no evidence, and neglected that for which there is abundant evidence. We are used to pawning off our responsibilities on someone else. We want the church to minister to us, but we think very little as to how we can minister to the needs of others.”[7]

Gene Edwards, a radical cell church advocate, is just as pointed, “In our age, we come to a [church] meeting to get our empty bucket refueled. In their day [first century Christians], they came to a meeting to report out of the overflow of their lives. There’s a world of difference.”[8]

I believe a strong biblical case can be made for elders/pastors/bishops who care for believers and feed/teach the flock, but it is a plurality of elders – not the one-man/one-woman band. [See Acts 20:28; 1Tim. 5:17; Titus 1:5; 1 James 5:14; Peter 5:1-4.] According to I Peter 5:4, the only singular shepherd is the Chief Shepherd, Jesus Himself.

No wonder we have pastors at burnout, dropout stage! Could we be distorting the pastoral role in the church today? It seems that the evidence points in this direction. Do we have the discernment and will to return to a biblical pastoral role? Or would it hurt too much to consider this direction? Are we too far gone to change it?

The New Testament evidence seems to point to a church (singular) having elders/pastors (plural). This applied even to new churches that may have had small numbers! I do not see significant biblical evidence for one person (pastor) as leader (overseer) of a local church. Is the pastoral trouble of today linked to a wrong doctrine of pastoral theology?

One of the primary functions of the pastor-teacher is “to equip the saints for the work of ministry, for building up the body of Christ” (Eph. 4:12 ESV). In about 50 years as a believer, I do not believe that I have seen this as a function that rates high on the agenda of the local church. Lip service and classes, but this is hardly actively equipping people for their ministry. I see it in Christian Brethren assemblies, but there are other issues with that function that include a lack of interest in the continuing gifts of the Spirit and the closing down of women in ministry. The open worship that I’ve attended at Brethren assemblies indicates that men generally give a verse from Scripture or some brief statements, but there is no understanding of 1 Corinthians 14:26 functioning for men and women in the church:

Well, my brothers and sisters, let’s summarize. When you meet together, one will sing, another will teach, another will tell some special revelation God has given, one will speak in tongues, and another will interpret what is said. But everything that is done must strengthen all of you (NLT).

Are we in strife today because we have built a pastoral role out of our own thinking, following the precedent of the Roman Catholic Church or John Calvin, and failing to be truly biblical in our role definition?

The Bible is very clear but we are confused.



In the context of Ephesians 4 and the pastor-teacher role, it is stressed that the pastor equips believers to bring them to maturity. The aim is that “each part does its own special work ” (v. 16 NLT). The equipping task is to help all members of the church to be equipped in their gifts and released for ministry. This has hardly been my experience in the evangelical church.

The stress in I Corinthians 14:26 is that “everyone” has the opportunity to participate with his/her gift when the believers “come together.” No matter what one’s view of tongues, interpretation of tongues and other charismata, the first century church practised open ministry where everyone was given the opportunity of ministry.

What’s the purpose of this? “But everything that is done must strengthen all of you” (I Cor. 14:26 NLT).

So, a mute congregation when the church gathers, is contrary to biblical Christianity. I believe that this is one of the blights on much of today’s church. We have closed down believers when the church gathers. About 10-15% of the people doing all of the work is a natural outcome. I am convinced that the present pattern of ministry in our churches fosters this low participation rate.

Getting back to biblical functioning for all of God’s people will help the pastoral crisis and get God’s people involved again. But can we do it in light of at least 1900 years of contrary practice? Is this a possible expectation for denominations that perpetuate the current pastoral role? The elevation of the clergy and the virtual silence of other believers seem to have happened around the third century.

The situation is so serious that one pastor

“likened the total church to an army. The army has only one Commander-in-Chief, Jesus Christ. The local church is like a company with one company commander, the pastor, who gets his orders from the Commander-in-Chief…. The Pastor has the power in a growing church…. The pastor of a growing church may appear to outsiders as a dictator. But to the people of the church, his decisions are their decisions.”[9]

This may be an extreme example, but it illustrates the hierarchical pattern of leadership that seems to have come into the church from the secular culture around us, without conforming to New Testament teaching.

Jon Zens nails it: “Our practice focuses on ‘the pastor,’ and the ministry of the saints one to another is virtually non-existent. Are not our priorities mixed up?”[10]

There does not seem to be NT support for the clergy-laity distinction in God’s kingdom values. Wouldn’t it be best if Christians quit handing over many duties to the pastor and moving him/her to a stress breakdown? The biblical alternative is that all should become involved in ministry. This would ease the burden on the pastor, address the pastoral care need, and involve believers in active ministry. The church gathering would move from being a b-o-r-i-n-g experience for too many of God’s people and become an interactive, mutually edifying gathering that builds up the body as it glorifies the Lord

The cell church movement is seeing such action, but Ralph Neighbour warns that it requires a paradigm shift.[11] This paradigm shift involves:[12]

1. The cell is the church. A CGC [cell group church] is never a church with cells. A “Heaven and earth” difference between the two modes is claimed and strenuously emphasised. “The Church is formed from them (cells) and is the sum of them”.

2. The cell is “the Basic Christian Community”. “The cell group is not just a portion of church life, to be clustered with dozen other organisations. It is church life”. “Cell churches are the only way that true community can be experienced by all Christians”.

3. Nothing competes with the cells. “Everything in the church is an extension of them and flows from their combined strength”. “Every department of the church is designed to serve the cell ministry. Indeed, departments do not have any constituency of their own”.

4. Cell multiplication is essential. Neighbour expects cells to grow to 15 members in 6 months, and thereafter “multiply” into two. This process of multiplication is continuous. Khong allows 12 to 18 months for each cell to multiply. However, “if a cell functions for a long time without multiplying … the cell is deemed unhealthy”, and is liable to be dismantled, and its members re-assigned to the vibrant cells.

5. Every cell begins with evangelism as its ultimate goal. “In the first meeting of every cell, the members by faith set a date by which time the group will birth another cell”. They must always reach out to evangelise the people around them.

6. Cell membership is mandatory. “There is no buffet menu of options open to members except that they be in a cell group”. No one may join any training program or Bible class if he or she is not a cell member.

7. Cell leaders shoulder the bulk of pastoral care through their shepherding responsibilities within the cells.



I am disturbed by the way some believers and pastors urge Christians not to drop out of church, with the exhortation, “Do not forsake the assembling of ourselves together, as the manner of some is” (Heb. 10:25 KJV). What ruffles me is that the kind of gathering is stated clearly in the context, but seems to be missed by those doing the exhorting. When we come together, it is to be a gathering in which we “spur one another on toward love and good deeds” and “encourage one another” (vv. 24, 26 NIV). Imagine such happening in the traditional church service in Australia today! If it were, perhaps believers would not be as tempted to drop out. I know from personal contact that the lack of such “one-anotherness” is contributing to some leaving the church.

The pastor-teacher’s role is linked with equipping the saints, but we must not miss what I think is minimised: Believers mature as “every supporting ligament” is involved and “as each part does its work” (Eph. 4:16). This is far removed from one dominant part doing most of the work.

When I became a believer, I was baptised into the body of Christ (I Cor. 12:13). I believe we are losing what it means to be a functioning member of the body of believers, connected to one another, ministering to one another, and living in Christian community that is more than a theoretical option. Sadly, too many of us get more community in the Lions, Rotary and Quota clubs than in the local church. Gangs and the drug culture attract youth to a radical view of community! My counselling of rebel youth revealed the equivalent on some of our school campuses. They are called the “cool” or “wicked” (meaning “cool”) group to hang around with.

Our experience of Christian community is especially needed in a culture on the skids. I have led and participated in many groups for secular parents with rebel teenagers, only to find that many of these people do not have the character and commitment to be available for another parent as a support. Those of us who read our Bibles and minister to troubled individuals, know that selfishness is rife. Christ’s body has supernatural resources to be a selfless, caring community. We dare not abandon our responsibility.

Over 35 years ago, Howard Snyder called the church back to a comprehensive understanding of the gifts and the elimination of the clergy-laity distinction:

“If we wish to be biblical, we will have to say that all Christians are laymen (God’s people) and all are ministers. The clergy-laity dichotomy is unbiblical and therefore invalid. It grew up as an accident of church history and actually marked a drift away from biblical faithfulness…. It is one of the principal obstacles to the Church effectively being God’s agent of the Kingdom today because it creates the false idea that only ‘holy men,’ namely, ordained ministers, are really qualified and responsible for leadership and significant ministry.”[13]

In Hebrews 10:24-25, the “one another” ministry is God’s way of dealing with apostasy and helping believers to persevere. We should be committed to nothing less.

Christian psychologist, Archibald Hart, speaking of pastors, said that “their strong religious beliefs mean they won’t kill themselves. They just spend their time wishing they were dead.”[14] That’s not my experience as a Christian counsellor. Christian leaders, including pastors, do threaten and some commit suicide. Jon Zens claims that “burnout, moral lapse, divorce, and suicide are very high among the ‘clergy’. Is it any wonder such repeated tragedies occur in light of what is expected of one person?”[15]

For such a situation, the Los Angeles Times recommended: “Pastors need to set limits for themselves if they are to avoid burnout.” They “need to have hobbies and interests outside the church” and “a regular support group of other religious leaders.”[16]

I have severe doubts that this would be adequate, especially in light of the contemporary pastoral role when compared with what Scripture requires. If we are out of line with God’s will for the pastor, why should we expect God’s blessing? In opposing the very idea of a clergy conference, Jon Zens writes that

“By not challenging the ‘clergy’ system, which has brought untold hurt to those within its pale, you end up giving pep-talks and encouragement to people who are functioning in an office Christ has nowhere revealed in His Word…. The most Christ-honoring and caring thing you could do is to tell the 70,000 men that come to Atlanta to stop being ‘clergy’, because God’s Word teaches nothing about ‘clergy’… Do you leaders care at all that the New Testament is, in fact, against the ‘clergy’ system? Are you concerned that the ‘clergy’ system, as James D. G. Dunn points out, does more to undermine the canonical authority of the New Testament than other heresies?”[17]

There are serious questions that need to be answered if we are to address the crisis in the pastorate and the pew:

image What biblical grounds do we give for the pulpit-centred, one-person pastor focus on Sunday?

image  For what reason have we eliminated the “everyone” who is gifted contributing when we meet together?

image How can we give everyone the opportunity to participate in edification times when we meet together on Sunday and at other times?

image If admonishing, exhorting and encouragement can only be performed by elders/pastors, it should be expected that God’s people feel inadequately equipped to do this. How can this change?

image What will it take to move the church away from going to church on Sunday to being the church?

image How can mute believers be given their proper place in the assembly and in the functioning body? After all, Heb. 3:13 says we are to “encourage one another daily” (NIV).

image How can we justify exhorting Christians that they must not stay away from church, but must come to hear the one-person minister?

image Can the church’s present order of service encourage “one another” ministry?

image Even more radical is the question: Can’t the present one-way communication, called preaching, become an interactive sermon? Surely such a view would not violate the scriptural mandate to “preach the Word” (2 Tim. 4:2 NIV).

In short, I believe we need to:

  • return to a biblical view of the pastor; quit the exaltation of one-person ministry in the local church;
  • equip and mobilise ALL believers to be active, participating members of the local church;
  • abandon the distinction between clergy and laity, and
  • demonstrate and promote the “one another” ministry.

If there is anything in the local church that conflicts with the Bible, we should eliminate it? It just might be one of the diseases that is contributing to a “sick” church and some disillusioned clergy.

Jon Zens gets to the core: “It seems to me that we have made normative that for which there is no Scriptural warrant (emphasis on one man’s ministry), and we have omitted that for which there is ample Scriptural support (emphasis on one another).”[18]

Can these become realities, or will my heartache continue?


Please note: After I prepared this article, I was alerted to some considerable difficulties in the Gene Edwards/Frank Viola camp by this article, “Gene Edwards: The Good, The Bad, and the Ugly.”  Since I do not live in the USA, I am not able to examine this situation firsthand.  Therefore, while I appreciate much of Gene Edwards’ ministry and his challenge to the traditional church, I am experiencing some disquiet over the contents of this article and some other information that has reached me.  Proceed with caution, would be my recommendation with regards to the ministries of Gene Edwards and Frank Viola.  You might also like to visit these sites for critiques of Gene Edwards and others in the house church movement, and those advocating a return to New Testament biblical practices::


[1] Rowland Croucher and others, “Pastoral Pressures”, John Mark Ministries, January 5 2003, available at: (Accessed 17 January 2012).

[2] Ibid.

[3] Men of Action, November 1995, p. 4, relating to the February 1996 Clergy Conference, Atlanta, in Jon Zens, “The ‘Clergy/Laity’ Distinction: A Help or a Hindrance to the Body of Christ?,” Searching Together 1998. Available at: (Accessed 17 January 2012).

[4] “The Other Side,” New Life [Australian Christian newspaper], 8 July 1999, p. 11.

[5] See Rowland Crowcher and others 2003. “How many ex-pastors?’ January 5. John Mark Ministries, available at: (Accessed 17 January 2012).

[6] Epistle to the Ephesians. Old Tappan, New Jersey: Fleming H. Revell Company, 1961, p. 85.

[7] Jon Zens, “The Pastor”, Searching Together 1998, available at: (Accessed 17 January 2012).

[8] Gene Edwards, How To Meet. Sargent, GA: Message Ministry, 1993, pp. 63-64.

[9] C. Peter Wagner, Your Church Can Grow, Regal, pp. 66-67, in Zens, “The Clergy/Laity Distinction,” p. 3.

[10] Zens, “The Pastor,” p. 6.

[11] See Ralph W. Neighbour Jr., Where Do We Go From Here? A Guidebook for the Cell Group Church. Houston: TOUCH Publications, 1990.

[12] The following points are listed in Peter Koh n d. “Cell group church structure: An evaluation”, Church & Society Vol 6 No. 1, pp. 41-43, available at: (Accessed 30 May 2015).

[13] The Community of the King. Downers Grove, Illinois: InterVarsity Press, 1977, pp. 94-95.

[14] Walter Albritton 1999. “Why some pastors are so frustrated they wish they were dead”, Feb 21. Available at: (Accessed 17 January 2012).

[15] Zens, “The Clergy/Laity Distinction”.

[16] Clergy/Leaders’ Mail-list No. 850, p. 2. Also cited at: (Accessed 17 January 2012).

[17] Zens, “The Clergy/Laity Distinction”.

[18] Jon Zens, “Building Up the Body – One Man or One Another?”, Searching Together 1998. Available at: (Accessed 17 January 2012).


Copyright © 2012 Spencer D. Gear. This document last updated at Date: 28 January 2017.


Pagan Christianity and the Sick Church

pagan book
Frank Viola & George Barna
(courtesy ‘Beyond Evangelical‘)

By Spencer D Gear

Book Review: Frank Viola, Pagan Christianity. Present Testimony Ministry, 2002 (paper, 304 pages). See for purchase details. [1a]. Now available at: ‘Beyond Evangelical‘.

I have a crisis of conscience after reading this dangerous, but prophetic book. It’s a threat for all who believe that any of the following current church practices are based on the Bible: mute Christians when the church gathers, order of worship, the contemporary sermon, church building, the CEO pastor’s function today, Sunday morning costumes, ministers of music, ordained clergy, clergy salaries, tithes, as we know it, the  in contemporary view, and Christian education.

I don’t expect too many pastors will rush to purchase this one, unless they are fed up with their job, have sought God diligently, and see a radical difference between church function Bible-style and what we do today. It would be too painful for this prophetic revision of the doctrine of the church.

Viola takes many of our church practices to the cleaners – successfully, I believe. You will either love him or hate his conclusions. All of God’s people deserve exposure to this radical critique of church practice today.

Viola “makes an outrageous proposal: That the modern institutional church does not have a Biblical nor historical right to exist” (p. 18). Then he sets out in 11 riveting chapters to prove his points. They cut to the core of today’s church practices. We can’t ignore his charges if we want to be a biblical church.

I. He has many beefs with the contemporary church

We claim that “we do everything by the Word of God! The New Testament is our guide for faith and practice! We live . . . and we die . . . by this Book!” (p. 23). We don’t!

What we Christians do for Sunday morning church did not come from Jesus Christ, the apostles, or the Scriptures. Nor did it come from Judaism. Shockingly, most of what we do for “church” was lifted directly out of pagan culture in the post-apostolic period (pp. 27-28).

This view leads to the provocative title of his book, Pagan Christianity. Viola seeks to demonstrate it. I found his arguments pretty convincing.
The image “” cannot be displayed, because it contains errors.Here’s the major issue: The non-biblical development and practice of the church “stifles the functional Headship of Jesus Christ and hampers the functioning of His Body” (p. 28). He warns: “If you are a Christian in the institutional church who takes the NT seriously, what you are about to read will force you to have a crisis of conscience” (p. 29).

The problem lies at the feet of Ignatius, Cyprian, St. Augustine, Roman Catholic popes, Luther, Calvin, the Puritans, Methodists, Free Church traditions, revivalists, Pentecostals, and others. He claims that “at no time did Luther (or any of the other mainstream Reformers) demonstrate a desire to return to the practices of the first-century church” (p. 45).

Why this concern after 20 centuries of church life?

A. Christ’s Body has lost its function

The meetings of the early church were those of “every-member functioning, spontaneity, freedom, vibrancy, and open participation . . . It was unpredictable, unlike the modern church service” (p. 38). This left the church about 19 centuries ago. The institutional church, Protestant (including Pentecostal), Roman Catholic and Eastern Orthodox don’t have a clue about NT church function. The threat has come from . .

B. Pagan influences!

Just about every sacred cow in the Protestant arsenal of church practice gets a searing critique from Viola. Here are the charges:

1. The modern Protestant order of worship

Today’s order of worship was “not patterned after the Jewish synagogue services,” but had “its basic roots in the Catholic Mass. . . Gregory the Great [540-604] is the man responsible for shaping the medieval Mass” (p. 39).

Calvin stressed the centrality of preaching, was

intensely theological and academic, . . highly individualistic, a mark that never left Protestantism. . . Probably the most damaging feature of Calvin’s liturgy is that he led most of the service from his pulpit! Christianity has never recovered from this (pp. 48-49).

The idea that we are “to be quiet and reverent for this is the house of God” is “a throw-back to the late medieval view of piety” and does not have biblical warrant (p. 50).

Viola admits that “Luther, Zwingli, Calvin, et. al. contributed many positive practices and beliefs to the Christian faith” but “they failed to bring us to a complete reformation” (p. 51). I was dumbfounded to learn that “a pastoral prayer in a Sunday morning Puritan service could easily last an hour or more” (p. 52).

The Free Churches’ order of worship of three hymns, Scripture reading, music, unison prayers, pastoral prayer, the sermon, the offering, and the benediction is not found in the NT (p. 55).

I ask: What’s the big deal when God is worshipped from the heart, the Word is proclaimed, and people are saved through revivals?

In connection with frontier revivalism, he explains:

“The goal of the early church – mutual edification and every-member functioning to corporately manifest Jesus Christ before principalities and powers – was altogether lost” (p. 60). Even John Wesley saw the danger of moving to individualistic decisions of individual sinners when he said that “Christianity is essentially a social religion . . . to turn it into a solitary religion is indeed to destroy it” (p. 60).

The Pentecostal contribution, to bring back a NT pattern, is not significant:

If you removed the emotional features from a Pentecostal church service, it would look just like a Baptist liturgy. . . Pentecostals and Charismatics follow the same order of worship as do all other Protestants. A Pentecostal is merely allowed more room to move in his pew! . . Such a pinched form of open participation cannot accurately be called “Body ministry” (pp. 63-64).

Where are we today? The result of 20 centuries of church traditions is: “God’s people have never broken free from the liturgical straightjacket that they inherited from Roman Catholicism” (p. 65). Robert Banks (of house churches’ fame) claims that the Reformers’ “Catholicism increasingly followed the path of the [pagan] cults in making a rite the center of its activities, and Protestantism followed the path of the synagogue in placing the book at the center of its services” (p. 66). It is Viola’s view that “the Reformers produced a half-baked reform of the Catholic liturgy” (p. 66).

a. What is wrong with the order of worship in today’s church?

(1) “Neither Catholicism nor Protestantism were successful in making Jesus Christ the center of their gatherings” (p. 66).

(2) “The Protestant order of worship did not originate with the Lord Jesus, the apostles, or the NT Scriptures.” The Sunday morning order of worship is not only “unscriptural and heavily influenced by paganism,” but also “it is spiritually harmful” (p. 67) because:

Flower14 It “represses mutual participation and the growth of Christian community” (p. 68);

Flower14 It “strangles the Headship of Jesus Christ. The entire service is directed by a man. Where is the freedom of our Lord Jesus to speak through His body at will?” (p. 68);

Flower14 “For many Christians, the Sunday morning service is shamefully boring” (p. 69);

Flower14  “The Protestant liturgy that you quietly sit through every Sunday, year after year, actually hinders spiritual transformation” (p. 69). Why? Because it (1) “encourages passivity,” (2) “limits functioning,” and (3) “implies that putting in one hour per week is the key to the victorious Christian life” (p. 69).

Viola’s earlier book, Rethinking the Wineskin (Present Testimony Ministry, 2001), described a church gathering, first-century style. He notes in Pagan Christianity that “the purpose of the first-century church meeting was not for evangelism, sermonizing, worship, or fellowship. It was rather for mutual edification through manifesting Christ corporately” (n178, p. 70).

What is your response to such a claim? Viola writes that “the only sure way to thaw out God’s frozen people is to make a dramatic break with the Sunday morning ritual. The other option is to be guilty of our Lord’s bone-rattling words: ‘Full well do you reject the commandment of God that you may keep your own tradition’ [Mark 7:8]” (p. 71).

2. The sermon

The image “” cannot be displayed, because it contains errors.This radical renewal leader sails into “the sermon: Protestantism’s most sacred cow,” heading up the second chapter of his book with historian, Will Durant’s, comment, “Christianity did not destroy paganism; it adopted it” (p. 75).  The author’s view is that “the sermon actually detracts from the very purpose for which God designed the church gathering. And it has very little to do with genuine spiritual growth.” People are likely to respond to this comment with, “People preached all throughout the Bible. Of course the sermon is Scriptural.” Viola grants that “the Scriptures do record men and women preaching. However, there is a world of difference between the Spirit-inspired preaching described in the Bible and the modern sermon” (p. 76).

He contends that the apostolic preaching recorded in the Book of Acts was: sporadic, delivered on special occasions, plain and simple without “rhetorical structure.” It “was most often dialogical (meaning it included feedback and interruptions from the audience)” rather than as per today’s monologue from the pulpit (p. 78).

For examples of the sermon as a dialogue, he refers to Acts 17:2, 17; 18:4, 19; 19:8-9; 20:7, 9; 24:25. In each of these verses, Paul uses the Greek verb, dialegomai, meaning, “A two-way form of communication. Our English word ‘dialogue’ is derived from it. In short, apostolic ministry was more dialogue than it was monological sermonics” (p. 78).

Viola claims that the modern sermon “is foreign to both Old and New Testaments. There is absolutely nothing in Scripture to indicate its existence in the early Christian gatherings.” The earliest sermonising was mentioned by Clement of Alexandria who lived from 150-215 and he “lamented the fact that sermons did so little to change Christians.” However, they “became standard practice among believers by the fourth century” (p. 79). I will contest this claim; see my “assessment” below.

a. From where did the sermon originate?

He traces the sermon back to the sophists (wise ones) of fifth century BC who “were expert debaters. They were masters at using emotional appeals, physical appearance, and clever language to ‘sell’ their arguments.” Around the third century after Christ, “a vacuum was created when mutual ministry faded from the Body of Christ. At this time the traveling worker who spoke out of a spontaneous burden left the pages of church history” (p. 79) and the “clergy-caste began to emerge” with “the clergy-laity distinction . . . widening at breakneck speed” (pp. 79-80).

By the fourth century the hierarchical structure and the “religious specialist” were developing as “pagan orators were becoming Christians,” and “pagan philosophical ideas unwittingly made their way into the Christian community” (p. 82).

What caused today’s sermon to degenerate into a monologue instead of being a vibrant interaction between speaker and audience? Viola says that this was caused by the influence of

former pagan orators (now turned Christian) [who] began to use their Greco-Roman oratorical skills for Christian purposes. They would sit in their official chair and ‘expound the sacred text of Scripture, just as the sophist would supply an exegesis [2] of the near-sacred text of Homer.’ If you compare a third-century pagan sermon with a sermon given by one of the church fathers, you will find both the structure and the phraseology to be shockingly similar (pp. 82-83).

From Viola’s research, he states that the early church’s proclamation (e.g. Book of Acts) involved two-way conversation. This changed when the Greek orators were converted and brought their methods into the church. This made a permanent impact on the church. Conversational style of preaching was expelled by Greek-style one-way communication.

Worse still, “the Greco-Roman sermon replaced prophesying, open sharing, and Spirit-inspired teaching. The sermon became the elitist privilege of church officials, particularly the bishops” (p. 83).

b. Who can we blame specifically?

“We can credit both Chrysostom and Augustine (A.D. 354-430), a former professor of rhetoric, for making pulpit oratory part and parcel of the Christian faith.” Chrysostom emphasised that “the preacher must toil long on his sermons in order to gain the power of eloquence” (p. 85).

The Protestant Reformers of the 16th century, the Puritans and the preachers of the Great Awakening of the 18th century (eg. Wesley and the Methodists), continued the tradition. Martin Luther saw the church as “the gathering of the people who listen to the Word of God being spoken to them. For this reason, he once called the church
a Mundhaus (mouth or speech-house) [p. 86].

“Ironically, ‘the Book’ [Bible] knows nothing of a sermon” (p. 87). I will challenge this view in my “assessment” below.

c. Sermonising harms the church

One would think that teaching as sermonising would provide edification for God’s people. Isn’t that beneficial? Not so, says Viola. Today’s “conventional sermon has contributed to the malfunction of the church in a number of ways” (p. 88). These include:

Flower7  Making the preacher “the virtuoso performer of the church service. As a result, congregational participation is hampered at best and precluded at worst.” It has made congregations “a group of muted spectators who watch a performance. There is no room for interrupting or questioning the preacher while he is delivering a discourse” (p. 88).
Flower7 “The sermon stalemates spiritual growth. Because it is a one-way affair, it blunts curiosity and produces passivity.” Christians need to function when they gather, in order to grow (p. 88).

Flower7  The sermon bolsters “the unbiblical clergy mentality,” making “the preacher the religious specialist” and “everyone else is treated as a second-class Christian – a silent pew-warmer” (p. 89).

Flower7  “Rather than equipping the saints, the sermon deskills them” (p. 89).

Flower7  “The typical sermon is a swimming lesson on dry land! It lacks any  value. . . The sermon mirrors its true father — Greco-Roman rhetoric” (p. 90). Viola affirms that “the gift of teaching is present in the church. But teaching is to come from all the believers as well as from those who are specially gifted to each” (pp. 91-92). He appeals to I Cor. 14:26, 31 to support this claim (n110, p. 92). See the “Assessment” below to challenge this claim.

d. Summing up

The sermon, in Viola’s view, is not found in Judaism of the OT, the ministry of Jesus, or in the ministry of the early church. It is a product of Greek rhetoric, brought into the church by pagans who were converted to Christ. “By the fourth century it became the norm,” although it is “an unscriptural practice” (p. 92).

The sermon is an unbiblical sacred cow that causes the priesthood of all believers to become passive in the pews. Since we as Protestant Christians affirm “the doctrine of sola Scriptura (‘by the Scripture only’),” how can we “still support the pulpit sermon.” (p. 93)?


3.  The edifice complex: the church building

People often speak of “the beautiful church we just passed . . . Our church is too small. . . The church is chilly today” (p.  97). Secular and Christian people often think this way, but “none of these thoughts have anything to do with NT Christianity. . . Nowhere in the NT do we find the terms ‘church’ (ekklesia), ‘temple,’ or ‘house of God’ used to refer to a building” (pp. 98-99).

Flower7What caused ekklesia to be translated as “church”? Viola gives this historical background:

The translators of the English Bible did us a huge injustice by translating ekklesia into “church.” Ekklesia, in all of its 114 appearances in the NT, always means an assembly of people. . . William Tyndale should be commended because in his translation of the NT, he refused to use the word “church” to translate ekklesia. Instead, he translated it more correctly as “congregation.” Unfortunately, the translators of the KJV chose not to follow Tyndale’s superior translation in this matter and resorted to “church” as a translation of ekklesia. They rejected the correct translation of ekklesia as “congregation” because it was the terminology of the Puritans (n17, p. 100).

a.  Building evolution

From where did the idea come that the building where Christians gathered, became identified with the church?

Christians are “the temple of God.” See I Cor. 15:25, where the resurrected Christ, the last Adam, became a “life-giving spirit” (ESV). See also John 2:12-22 and 4:23. Viola contends that “when Christianity was born, it was the only religion on earth that had no sacred objects, no s
acred persons, and no sacred spaces. . . For the first three centuries, the Christians did not have any special buildings” (pp. 102-103). Rather, the house, the courtyard, roadsides and living rooms were the places where Christians gathered. See Acts 2:46; 8:3; 20:20; Rom. 16:3, 5; 1 Cor. 16:19; Col. 4:15; Philemon 22; 2 John 10. Occasionally Christians used existing buildings (see Acts 5:12; 19:19), but “their normal church meetings, however, were always set in a private home” (n30, p. 102).

When did the church move out of the houses and into special purpose buildings called, “churches”?

b.  When did buildings become “churches”?

“For the first three centuries, the Christians did not have any special buildings.  As one scholar put it, ‘The Christianity that conquered the Roman Empire was essentially a home-centered movement'” (p. 103). By the third century after Christ, “Christians had two places for their meetings: Their homes and the cemetery” (p. 105).

Emperor Constantine, who lived from A.D. 285-337, had a major impact on moving the church gathering from the house to other buildings. This story “fills a dark page in the history of Christianity. Church buildings began with him” (p. 107). We need to understand that “Constantine’s thinking was dominated by superstition and paganistic magic. . . Following his conversion to Christianity, Constantine never abandoned sun-worship. . . Almost to his dying day, Constantine ‘still functioned as the high priest of paganism” (p. 108).

Constantine influenced these changes in the church:

Flower20  In A.D. 321 he decreed Sunday as the day of rest, making it a legal holiday. Sunday was the “day of the sun” (pp. 108-109);

Flower20 He “strengthened the pagan notion of the sacredness of objects and places” (p. 109);

Flower20 In A.D. 327, he “began erecting the first church buildings throughout the Roman Empire. . . Many of the largest buildings were built over the tombs of the martyrs.” One of the most famous “holy places” is St. Peter’s on the Vatican hill, which was supposed to be “built over the supposed tomb of Peter” (p. 111). These “church edifices built under Constantine were patterned exactly after the model of the basilica. The basilica was the common government building. And it was designed after Greek pagan temples” (p. 113). The centre of the building was the altar, considered the most holy place in the building and “it often contained the relics of the martyrs” (p. 114).

Flower20 The church building had a major influence on worship. “The pomp and ritual of the imperial court was adopted into the Christian liturgy” (p. 115).

Flower20 The clergy with special garb happened under Constantine. This was borrowed from the Greco-Roman world, thus aligning it with pagan culture.

Flower20 During the fourth century, pagan religious ideas and practices were absorbed into Christianity. The clergy were elevated in function and the laity were gradually silenced in the church gathering.

Flower20 At this time, there were changes in church architecture with the entrance of Gothic structures

Flower20 Things did not change with the Reformation, when “thousands of medieval cathedrals became their property” (p. 122).

Flower20  Sir Christopher Wren introduced the church steeple following the fire that swept through London, England, in the year 1666.

Flower20 Then came the pulpit, pew and balcony

c. Exegeting the building (p. 130)

You may be asking what Viola questioned:

So what’s the big deal? Who cares if the first-century Christians did not have buildings? Or if church buildings were built on pagan beliefs and practices. Or if medieval Catholics based their architecture on pagan philosophy. What has that got to do with us today? (pp. 130-131).

Viola answers:

The social location of the church meeting expresses and influences the character of the church. If you assume that where the church gathers is simply a matter of convenience, you are tragically mistaken. You are overlooking a basic reality of humanity. Every building we encounter elicits a response from us. By its interior and exterior, it explicitly shows us what the church is and how it functions. . . The form of the building reflects its particular function. . . A church’s location teaches us how to meet (p. 131).

What has happened since the introduction of special buildings for “church”? The present building arrangement with the pulpit domination “creates a sit-and-soak form of worship that turns functioning Christians into ‘pew potatoes.’ To put it differently, the very architecture prevents fellowship except between God and His people via the pastor!” (p. 134)

So, for the last 1700 years, Christians have seen the church as a special building set apart for worship. This has had a disastrous impact on the real church. It has created “an obscenely high cost of overhead” (p. 134). Take this example:

The church edifice demands a vast wasteland of money. In the United States alone, real estate owned by institutional churches today amounts to over 230 billion dollars. Church building debt service, and maintenance consumes about 18% of the 11 billion dollars that are tithed to churches annually. Point: Modern Christians are wasting an astronomical amount of money on unnecessary edifices!

There is no good reason to possess a church building. In fact, all the traditional reasons put forth for “needing” a building collapse under careful scrutiny. We so easily forget that the early Christians turned the world upside down without them. They grew rapidly for 300 years without the help (or hindrance) of church buildings (pp. 134-135).

d. Can this tradition be overturned? (pp. 135-137)

Viola asks us to consider these points:

Flower20 The church building rips into the heart of the Christian faith that was born in the living rooms of the first century.

Flower20 When you sit in a church building, you are celebrating the pagan origins and pagan philosophy on which Sunday morning worship has been built.

Flower20 “There does not exist a shred of Biblical support for the church building” (p. 136).

Flower20 We are “completely unaware of what we lost as Christians when we created the church building” (p. 136). It was “fathered by Constantine who was overcome by the basilicas of the Greeks, Romans, Goths and even the Egyptians and Babylonians.

Flower20 We have bought into the non-biblical notion that we

feel holier when we are in the “house of God”. . . There is nothing more stagnating, artificial, impersonal or stuffy than a clinical church building! In that building, you are nothing more than a statistic – a name on an index card to be filed in the pastor’s secretary’s office. There is nothing warm or personal about it (p. 136).

Flower20 The nature of the true function of the ekklesia is very counter cultural. The church building smothers the possibility of true church function. For centuries many Christians have accepted what we have as the norm. There is a way back, but most are not thinking in that direction.


4. The pastor’s role needs radical reformation.

The pastor “is the fundamental figure of the Protestant faith.” The word “pastors” does appear in the NT at Eph. 4:11, which reads, “And he gave the apostles, the prophets, the evangelists, the pastors and teachers . . .” Viola’s chapter heading is, “The pastor: Thief of every-member functioning.”

Viola is so provocative as to state that “there is not a single verse in the entire NT that supports the existence of the modern day Pastor! He simply did not exist in the early church” (p. 141). Beyond that observation, he claims that “there is more Biblical authority for snake handling than there is for the modern Pastor. (Mark 16:18 and Acts 28:3-6 both mention handling snakes.) So snake handling wins out two verses to one verse” (p. 142). He has a point, but the analogy is meant to arouse interest. Viola’s point is that the role of solo pastor in a local church has no biblical precedent. “Pastors” is used in the plural, as shepherds, with “a particular function in the church. It is not an office or a title” (p. 143).

Viola quotes Richard Hanson with favour: “For us the words bishops, presbyters, and deacons are stored with the associations of nearly two thousand years. For the people who first used them the titles of these offices can have meant little more than inspectors, older men and helpers. . . It was when unsuitable theological significance began to be attached to them that the distortion of the concept of Christian ministry began” (pp. 143-44).

Therefore, “the first-century shepherds were the local elders (presbyters) and overseers of the church. And their function was completely at odds with the modern pastoral role” (p. 144).

a.  From where did the contemporary pastoral role come?

The author observes that the seeds of such a role were with the prophecy of Eldad and Medad (whom Moses tried to restrain — see Numbers 11:26-28) , the people seeking a physical mediator when Moses ascended Mount Horeb (Ex. 20:19), and with Diotrephes “who loved to have the preeminence” (3 John 9-10). He sees the hierarchical form of leadership of the social structures of ancient cultures being adopted by post-apostolic Christians (p. 145).

The one-bishop-rule started with Ignatius of Antioch (35-107): “We can trace the origin of the modern Pastor and church hierarchy to him” as he “elevated one of the elders above all the others. The elevated elder was now called ‘the bishop'” (pp. 146-47). By the end of the third century, the one-bishop-rule “prevailed everywhere. . . The congregation, once active, was now rendered deaf and mute. The saints merely watched the bishop perform” (p. 148).

By the time of Cyprian in the third century, bishops began to be called priests and pastors. Together they were called “the clergy.” “It is upon Cyprian’s lap that we can lay the non-NT concept of sacerdotalism – the belief that there exists a Divinely appointed person to mediate between God and the people” (pp. 149-50, 152).

b.  Other influences

1.  Thanks to Ambrose of Milan in the 4th century, the priest became the overseer of the Catholic Mass where the bread and wine of the Lord’s Supper “magically” turned into the Lord’s physical body and blood. (p. 153). By this time, “human hierarchy and ‘official’ ministry institutionalized the church of Jesus Christ” (p. 154). Roman Emperor, Constantine, cemented this hierarchical structure in the organised church.

2.  Secular historian, Will Durant, admitted to the synthesis of pagan ideas into

the Christian faith by stating that Christianity grew by the absorption of pagan faith and ritual; it became a triumphant church by inheriting the organizing patterns and genius of Rome. . . As Judea had given Christianity ethics, and Greece had give it theology, so now Rome gave it organization; all these, with a dozen absorbed and rival faiths, entered into the Christian synthesis (in pp. 156-157).

3.  Emperor Constantine exalted the clergy in the 4th century and under the emperor Christianity was honoured and recognised by the State and thus the church was secularised and polluted from its pure stream. The laity became second-class Christians, a division that had never existed in the biblical revelation.

4.  “By the fifth century, the thought of the priesthood of all believers had completely disappeared from the Christian horizon. Access to God was now controlled by the clergy caste” (p. 162).

5.  By the 4th century, Augustine taught “that ordination confers a ‘definite  irremovable imprint’ on the priest that empowers him to fulfill his priestly functions! For Augustine, ordination was a permanent possession that could not be revoked” (p. 165). However, the apostle  Paul knew nothing about an ordination that confers ministerial or clerical powers to a Christian. First-century shepherds (elders, overseers) did not receive anything that resembles modern ordination. They were not set above the rest of the flock. They were those who served among them (p. 166).

6.  The Reformation of the 16th century did not change the clergy/laity distinction. Although “the rallying cry of the Reformation was the restoration of the priesthood of all believers,” the Reformers failed “to recover the corporate dimension of the believing priesthood” (p. 168). The Reformers were hostile to a functioning priesthood of all believers:

Luther and the other Reformers violently denounced the Anabaptists for practicing every-member functioning in the church. The Anabaptists believed it was every Christian’s right to stand up and speak in a meeting. It was not the domain of the clergy. Luther was so opposed to this practice that he said it came from “the pit of hell” and those who were guilty of it should be put to death! (Behold your heritage dear Protestant Christian!) [p. 169]

7.  The term, “pastor,” did not replace “preacher” or “minister” until the 18th century (p. 171). John Calvin, however, in the 16th century believed “the pastoral office is necessary to preserve the church on earth in a greater way than the sun, food, and drink are necessary to nourish and sustain the present life” (p. 172).

It is Viola’s view that

The unscriptural clergy/laity distinction has done untold harm to the Body of Christ. It has ruptured the believing community into first and second-class Christians. . . Our ignorance of church history has allowed us to be robbed blind. The one-man ministry is entirely foreign to the NT, yet we embrace it while it suffocates our functioning. . . The pastoral office has stolen your right to function as a member of Christ’s Body! It has shut your mouth and strapped you to a pew (p. 178).

c. Conclusion

Viola pulls no punches in his assessment:

The modern Pastor is the most unquestioned element in modern Christianity. Yet he does not have a strand of Scripture to support his existence nor a fig leaf to cover it! . . . The Protestant Pastor is nothing more than a slightly reformed Catholic priest! (p. 183)

Poet John Milton put it this way: “New presbyter is but old priest writ large!” (p. 183).

It is shown that the development of the pastoral role and the function of the pastor in the local church was something that happened over time. The CEO pastor/priest and the one-man band preacher cannot be found in the NT. I can’t imagine that too many current pastors will be thrilled with this view. If the church accepted Viola’s assessment, which I consider has biblical substance, it would mean radical changes in much of the church function. I can’t see the average church being ready for such – sadly!


5. Church costumes

Over 300 million Protestants put on their Sunday best to attend church, but this is “a relatively recent phenomenon,” beginning in the late 18th century (p. 187). Why? While the well-to-do folks could afford nice clothing at any time of the week, but for common people they had only “two sets of clothes. Work clothes for laboring in the field and less tattered clothing for going into town” (p. 187). The exception is with “neo-denominations” such as the Vineyard, where dress is casual.

In the 19th century, church leaders such as Horace Bushnell sought to affirm this new attire, claiming that this “sophistication and refinement were attributes of God and that Christians should emulate them.” Others such as Presbyterian, William Henry Foote, stated that “a church-going people are a dress loving people” (p. 189).

What’s wrong with dressing up when going to church? Viola claims that:

Flower20  “It reflects the false cleavage between the secular and the sacred”;

Flower20  It “screams out a false message: That church is the place where Christians hide their real selves and ‘dress them up’ to look nice and pretty. . . It gives the house of God all the elements of a stage show”;

Flower20 “Dressing up’ for church smacks against the primitive simplicity that was the sustaining hallmark of the early church” (p. 190-91).

Emperor Constantine. It was during this time that “distinctions between bishop, priest, and deacon began to take root” (p. 193). The model followed that of the secular court ritual.

The origin of the clerical “dog collar” goes back only as far as 1865 and was an invention of the Anglicans, not the Roman Catholics (p. 196).

Why the fuss about clergy dress? Viola believes that it “strikes at the heart of the church by separating God’s people into two classes: ‘Professional’ and ‘non-professional'” (p. 197). Jesus and his disciples did not wear special clothing to impress God or others. The Scribes and the Pharisees were into special garb.

The Lord’s view is: “Beware of the scribes, who like to walk around in long robes, and love greetings in the marketplaces and the best seats in the synagogues and the places of honor at feasts” Luke 20:46 (ESV).

This critique of Christianity’s pagan paraphernalia extends to . . .


6. Ministers of Music

The image “” cannot be displayed, because it contains errors.These, along with the choir director, worship leader or praise and worship team, are “second-string clergy” and are “in stark contrast to the first century way” where “worship and singing were in the hands of God’s people. The church herself led her own songs. Singing and leading songs was a corporate affair, not a professional event led by specialists” (p. 201) . He accurately refers to Eph. 5:19 and Col. 3:16 to support his claims.

From where did this non-Christian emphasis come?

a. The choir

We can thank Constantine’s reign for choirs that were “developed and trained to help celebrate the Eucharist,” but Viola calls upon historian of ancient history, Will Durant, to show that the roots of the choir go even further back to “pagan Greek temples and Greek dramas” (p. 202). Durant comments:

In the Middle Ages, as in ancient Greece, the main fountainhead of drama was in religious liturgy. The Mass itself was a dramatic spectacle; the sanctuary a sacred stage; the celebrants wore symbolic costumes; priest and acolytes engaged in dialogue; the antiphonal responses of priest and choir, and of choir to choir, suggested precisely that same evolution of drama from dialogue that had generated the sacred Dionysian play (Will Durant, The Age of Faith, n 5, p. 202).

Viola claims that by A. D. 367, congregational singing was altogether banned. It was replaced by the trained choirs. . . The Council of Laodicea (A.D. 367) forbade all others to sing in church beside the canonical singers. . . The liturgical chant is the direct descendent of the pagan Roman chant, which goes back to the ancient Sumarian cities. . . Trained choirs, trained singers, and the end of congregational singing all reflected the cultural mindset of the Greeks (pp. 203-204, incl. n9).

b. Funeral processions

Constantine was again the culprit because during his time “Roman betrothal practices and funeral processions were adapted and transformed into Christian ‘weddings’ and ‘funerals’ Both are borrowed from pagan practice” (p. 205).

Viola quotes from Johannes Quasten’s, Music & Worship in Pagan and Christian Antiquity: “The pagan cult of the dead was too much a part of the past lives of many Christians, formerly pagans, for them simply to be able to replace pagan dirges and funeral music with Psalmody” (in p. 205).

c. Did the Reformation help?

Congregational singing and the use of musical instruments were restored, however, “there is no evidence of musical instruments in the Christian church service until the Middle Ages. . . The church fathers [e.g. Clement of Alexandria, Ambrose, Augustine and Jerome, n35, p. 207] took a dim view of musical instruments, associating them with immorality and idolatry.” John Calvin also “felt that musical instruments were pagan. Consequently, for two centuries, Reformed churches sang Psalms without the use of instruments.” It was during the Reformation that “the organ became the standard instrument used in Protestant worship” (p. 207).

d. The worship team

This is of recent origin, dating back to the founding of Calvary Chapel in 1965 by Chuck Smith who started with “a ministry for hippies and surfers. . . The Vineyard has probably shown more influence on the Christian family in establishing worship teams” (p. 210)

e. What’s the big deal?

What’s wrong with ministers of music, choirs, worship leaders and worship teams leading a church’s singing?

Nothing. Except that it robs God’s people of a vital function: To select and lead their own singing in the meetings – to have Divine worship in their own hands – to allow Jesus Christ to lead the singing of His church rather than a human facilitator.

Listen to Paul’s description of a church meeting: “Every one of you brings a song . . .” [1 Cor. 14:26] “Speaking to one another with psalms, hymns and spiritual songs” [Eph. 5:19]. Song leaders, choirs, and worship teams make this impossible. They also put limits on the Headship of Christ – specifically His ministry of leading His brethren into singing praise songs to His Father (p. 211, emphasis in Viola).

What’s the alternative? Viola meets

with churches where every member is free to start a song spontaneously. Imagine: Every brother and sister leading songs under the Headship of Christ! Even writing their own songs and bringing them to the meeting for all to learn. . .

     Let me warn you, however. Once you have tasted the experience of having worship and praise songs in your own hands, you will never wish to go back to standing in a pew and being led about by a choir director or a worship team. . .

     It is high time that the ministry of music and song be taken away from the second-string clergy and be given back to the people of God (p. 212).

Viola adds one qualifier:


I have no problem at all with talented musicians performing for an audience to encourage, instruct, inspire, or even entertain them. However, that ought not to be confused with the ministry of praise and worship singing which belongs to the whole church (n63, p. 212).


7. Tithing and clergy salaries

This is getting close to home and I don’t expect too many clergy will be wanting to support and promote Viola’s view. Anybody who sails into clergy salaries and the sacred tithe will not be standing in line for the church’s equivalent of the Nobel Prize or a Rhodes Scholarship.

Of all people, Viola calls upon the infamous renegade Anglican bishop, formerly Bishop of Woolwich (south London), United Kingdom, John A. T. Robinson of Honest to God fame, for support:

The real trouble is not in fact that the church is too rich but that it has become heavily institutionalized, with a crushing investment in maintenance. It has the characteristics of the dinosaur and battleship. It is saddled with a plant and programme beyond its means, so that it is absorbed in problems of supply and pre-occupied with survival (Robinson, in Viola, p. 215).

a. Tithing is biblical but not Christian

The tithe belonged to Israel (see Lev. 27:30-33; Num. 18:21-31; Deut. 14:22-29; 26:12-13), which was “to give 23.3% of their income every year, as opposed to 10%” (p. 219). This is calculated by “20% yearly and 10% every three years” and “equals 23.3% per year. God commanded all three tithes (Neh. 12:44; Mal. 3:8-12; Heb. 7:5)” (n6, p. 219).

So, what is the NT standard that should be practised by the contemporary church?

With the death of Jesus, all ceremonial, governmental, and religious codes that belonged to the Jews were nailed to His cross and buried. . . never to come out again to condemn us. For this reason, we never see Christians tithing in the NT. Tithing belonged exclusively to Israel under the Law (p. 219).

The NT emphasis of the first-century saints was that they were “giving cheerfully according to their ability – not dutifully out of a command. Giving in the early church was voluntarily. And those who benefited from it were the poor, orphans, widows, sick, prisoners and strangers” [see 2 Cor. 8:3-12; 9:5-13] (p. 220). “Paul’s word on giving is: Give as God has prospered you – according to your ability and means” (n8, p. 220).

b. Tithes and clergy salaries

Cyprian (200-258) was the first Christian to “mention the practice of financially supporting clergy. He argues that just as the Levites were supported by the tithe, so the Christian clergy should be supported by the tithe” (pp. 221-222). Cyprian was the only Christian writer before Constantine who recommended the OT tithe for the NT clergy.

One scholar, Edwin Hatch, is quoted: “For the first seven hundred years they [tithes] are hardly ever mentioned” (in p. 222). Viola states that “the Christian tithe as an institution was based on a fusion of Old Testament practice and pagan institution” (p. 222).

There were no salaries for church “ministers” for the first three centuries of the church, but that changed with Constantine who “instituted the practice of paying a fixed salary to the clergy from church funds and municipal and imperial treasuries. Thus was the (sic) born the clergy salary, a harmful practice that has no root in the NT” (pp. 223-224).

The contemporary view of tithing and salaried clergy have “no NT merit. In fact, the clergy salary runs against the grain of the entire New Covenant” (p. 225).

The point is made that while we have exalted paid professionals, “the rest of the church lapses into a state of passive dependence” and the question, “What on earth are we paying the pastor for?” does not arise (p. 226).

Viola is even more critical of paying the clergy:

A further peril of the paid pastor system is that it produces men who are void of any skill – something we inherited from the pagan Greeks. For this reason, it takes a man of tremendous courage to step out of the pastorate.

Unfortunately, most of God’s people are deeply naive about the overwhelming power of the pastor system. It is a faceless system that does not tire of chewing up and spitting out its young. Again, God never intended the professional pastorate to exist. There is no Scriptural mandate or justification for such a thing. In fact, it is impossible to construct a Biblical defence for it (p. 227).

So, what does he conclude about tithing and the clergy system?

Flower20  Jesus did not affirm the tithing system. It was part of the Old Covenant and the early church did not practise it for the first 300 years of its existence.

Flower20  NT giving was according to one’s ability and believers gave to support apostolic workers who were planting churches.

Flower20  Christians in the early churches were liberal in their support of the poor and needy. This caused others to affirm the “awesome, winsome power of the early church and say: ‘Behold how they love one another'”

Flower20  “You, dear Christian, have been set free from the bondage of tithing and from the obligation to support an unbiblical clergy system” (p. 229).

I don’t expect to see a mass exodus from the clergy and tithing system until the church comes to this biblical understanding. Viola’s claims have biblical and historical warrant. It would send the church back to grass roots again if we accepted the author’s critique. This is certainly radical Christianity with a biblical edge. I am convinced by his arguments, but I don’t expect too much support from clergy and ordinary Christian folks in the traditional evangelical church.

But there is more to come in observing the pagan influence on other church practices.


8. Baptism and the Lord’s Supper compromised

Renowned church historian, Philip Schaff, warned that

the church, embracing the mass of the population of the Empire, from the Caesar to the meanest slave, and living amidst all its institutions, received into her bosom vast deposits of foreign material from the world and from heathenism. . . Although ancient Greece and Rome have fallen forever, the spirit of Graeco-Roman paganism is not extinct. . . It lives also in many idolatrous and superstitious usages of the Greek and Roman churches, against which the pure spirit of Christianity has instinctively protested from the beginning, and will protest, till all remains of gross and refined idolatry shall be outwardly as well as inwardly overcome (in p. 231).

Even though most evangelical Christians believe and practise believer’s baptism (immersion) rather than infant baptism, the emphasis has changed with today’s believers being saved at one age and baptised at another age.

a.  Baptism vs. the sinner’s prayer

Viola shows the change from the biblical emphasis on baptism right after confession of faith and the current aberration.

In the early church, converts were baptized immediately upon believing [see Acts 2:37-41; 8:12ff., 27-38; 9:18; 10:44-48; 16:14-15, 31-33; 18:18; 19:1-5; 22:16]. One scholar says of baptism and conversion, “They belong together. Those who repented and believed the Word were baptized. That was the invariable pattern, so far as we know.” Another writes, “At the birth of the church, converts were baptized with little or no delay.” (p. 234).

For the first-century Christian, the confession of baptism was “vitally linked to the exercise of saving faith. So much so that the NT writers often use ‘baptism’ in place of the word ‘faith’ and link it to being ‘saved'” [see Mark 16:16; Acts 2:38; 22:16; 1 Peter 3:21] (pp. 234-235).

Infant baptism was powerfully advocated by Cyprian (martyred, 258), who “attributed magical powers to it in its ability to wash away sin,” but

the earliest plausible reference to infant baptism is found in Irenaeus (130-200). Tertullian (160-225) . . . opposed it. Infant baptism seems to have begun in the early second century and had an elaborate theology to go along with it. By the fifth century, infant baptism became a general practice replacing adult baptism (n1, p. 233).

Viola’s view is that “baptism was simultaneously an act of faith as well as an expression of faith” (p. 235, emphasis in original). However, by the third century the new convert’s “life was scrutinised with a fine tooth comb. You had to show yourself worthy of baptism by your conduct” (p. 235).

Thanks to D. L. Moody (1837-1899), the “Sinner’s Prayer” replaced the role of water baptism as the initial confession of faith, while accepting Jesus as one’s “Personal Saviour” can be attributed to Charles Fuller (1887-1968) [pp. 235-237]. “In the first century, water baptism was the visible testimony that publicly demonstrated the heart of this [sinner’s] prayer” (n16, p. 237).

b. The Lord’s Supper

For the NT church, the Lord’s Supper was a communal meal shared in the house of Christians.

Around the time of Tertullian (160-225) the bread and the cup began to be separated from the meal. By the late second century, the separation was complete. . . By the fourth century, the love feast was “prohibited” among Christians. . . [and] the terms “breaking of bread” and “Lord’s Supper” disappeared. . . The mystique associated with the Eucharist was due to the influence of the pagan mystery religions. . . By the 10th century, there was a shift in thinking and language. The word “body” was no longer use  to refer to the church. It was only used to refer to the Lord’s physical body or the bread of the Eucharist (pp. 239-241).

The image “” cannot be displayed, because it contains errors.What did this do? It “completely removed from the communal nature of the ekklesia” (p. 243) something that was core Christianity in the NT. The doctrine of Transubstantiation (the bread and wine were allegedly changed into the Lord’s actual body and blood) ” became explicit teaching in the 4th century, but it was developed further in the 11th-13th centuries. While contemporary Protestants don’t accept the Roman Catholic doctrine of Transubstantiation, “they have continued to embrace the Catholic practice of the Supper” by discarding the communal meal (p. 242).

c.  This means . . .

blue-satin-arrow-small  The true meaning and power of the water baptism is now ill conceived. “Water baptism is the believer’s initial confession of faith before men, demons, angels, and God” (p. 243). This is “God’s idea” and we are the losers when we change it.

blue-satin-arrow-small  The Lord’s Supper has turned into a strange pagan rite and been emptied of “a shared-life experience enjoyed by the church” (p. 244).

blue-satin-arrow-small  The Lord’s Supper has moved from an every-Christian meal of “bare simplicity” among friends in a house to the “elaborate splendor” of “a priestly function.” (p. 244)

blue-satin-arrow-small  Christians should “shun the vain traditions of men and return to the ancient paths” (p. 244).

9.  Christian education wrecked

To be a pastor today, most Christians believe the person has to attend Bible College or seminary to be qualified for the Lord’s work. This view doesn’t go well with the NT, which was based on a discipleship/apprenticeship model and not on intellectual learning.

Others have recognised today’s problem with discipling and equipping believers. Puritan, John Owen, said that “every church was then a seminary, in which provision and preparation was made” (p. 248). Contemporary writer, R. Paul Stevens agrees:

The best structure for equipping every Christian is already in place. It predates the seminary and the weekend seminar and will outlast both. In the New Testament no other nurturing and equipping is offered than the local church. In the New Testament church, as in the ministry of Jesus, people learned in the furnace of life, in a relational living, working and ministering context (p. 248).

a. Ministerial training

By contrast, “Modern ministerial training . . . [is] rational, objective, and abstract” (p. 248). Viola states that theological education has developed through four stages in the history of the church:

blue-satin-arrow-small Episcopal in the patristic age (3rd-5th centuries) was training by bishops in how to perform the rituals and liturgies of the church.
blue-satin-arrow-small Monastic education was associated with the ascetic and mystical life, starting in the 3rd century. This involved the training of missionaries for “unchartered territories.” The Eastern church fathers mixed the Greek thought of philosophers, Plato and Aristotle, with the Christian faith (many of the fathers of the faith were previously pagan philosophers and orators). They came with a concoction that historian, Will Durant, observed as “the gap between philosophy and religion was closing . . . The ideas and methods of philosophy had flowed in such mass into Christianity, and filled so large a place in it, as to have made it no less a philosophy than a religion” (in p. 251).

blue-satin-arrow-small The Scholastic stage owes much to the culture of the university, the university of Bologna in Italy (13th century) being the first university, followed by the universities of Paris and Oxford. The term, “university,” comes “from the medieval Latin universitas which was a term used for the medieval craft guilds. . . The word ‘seminary’ comes from the Latin seminarium meaning seedbed” (nn 24, 27, p. 252). Martin Luther, had it right, says Viola, when he said: “What else are the universities than places for training youth in Greek glory” (in p. 253).

blue-satin-arrow-small  The Seminarian model was developed from the university’s scholastic paradigm, originally pursuing the Aristotelian philosophical system to train “the professionally ‘qualified’ minister” (p. 254). Both Protestants and Roman Catholics rely on Aquinas’ work for the outline of the theological curriculum: God, Trinity, Creation, Angels, Man, The Divine Government (Salvation, etc.) and The Last End (p. 255).

b. Seminaries, Bible Colleges, etc.

The founding of “the first Protestant seminary is clouded in obscurity. But the best evidence indicates that the Protestants copied the Catholic model and established their first seminary in America. It was established in Andover, Massachusetts in 1808” (p. 258). Prior to this time, the Protestants trained clergy in Yale (1701) and Harvard (1636), but more seminaries were spawned when Yale and Harvard promoted Unitarianism and rejected other orthodox Christian beliefs.
These are some of the colleges and seminaries at which I have studied.  From four of them I have graduated.

I thank Pastor Fred Lancaster for introducing me to systematic theology; Pastor Aeron Morgan for exemplary expository preaching; Dr Larry Hurtado for my first stumbling Greek summer course; Dr. David Lim for teaching solid biblical studies; Dr. Jerry Flora for his love of biblical theology and Professor Ernest van Eck for doctoral supervision.  It all started when Christ invaded my cane farmer parents’ home in 1959 through a Billy Graham landline crusade rally at the Showgrounds, Bundaberg, Qld., Australia.  Their love for Jesus was infectious and the three children responded to Christ’s invitation to salvation.

The Bible College is a 19th century phenomenon in North America, the first two Colleges being The Missionary Training Institute, now Nyack College, New York (1882) and Moody Bible Institute (Chicago) in 1886. However there was influence from London, England, pastors H. G. Guinness (1835-1910) and C. H. Spurgeon (1834-1892). There are now over 400 Bible schools (“a minor league version of the seminary”) and colleges in the USA and Canada (p.258).

c. There is more . . .

1. Robert Raikes 91736-1811) from Great Britain established a school for poor children, but he “did not found the Sunday School for the purpose of religious instruction. Instead, he founded it to each poor children the basics of education” (p. 260). The first actual Sunday School was in Virginia, America in 1785.

In the 18th and 19th centuries, many Sunday Schools operated separately from churches. The reason: Pastors felt that laymen could teach the Bible. D. L. Moody is credited with popularizing the Sunday School in America. . .
As a whole, the modern Sunday School is simply not an effective institution. . .
If the truth be told, most youngsters find Sunday School dry, boring, and irrelevant. Sunday School is a dinosaur that is overripe for extinction (pp. 261-262).

2. The youth pastor didn’t come to the fore until the 20th century, Calvary Baptist Church in Manhattan, NY, having one of the first youth pastors in the late 1930s.

d. What’s the problem?

I agree with Viola when he states that “modern theological education is essentially cerebral” and “does not prepare a person for ministry. . . Formal theological training is grossly overrated” (pp. 265-266). A survey of seminary graduates by Hartford Seminary found that

congregations with leaders who have a seminary eduction are, as a group, far more likely to report that in their congregations they perceive less clarity of purpose, more and different kinds of conflict, less person-to-person communication, less confidence in the future and more threat from changes in worship (in p. 266).

“Perhaps the most damaging problem of the seminary and Bible college is that it perpetuates the crippling, unscriptural humanly-devised clergy system” (p. 267). Viola is spot on in his assessment.

How, then, can this whole unbiblical system of church life and training in the 21st century be turned around?

III.  What’s the cure

This demolishing of the contemporary evangelical church tradition should be a wake-up call for all church members and especially for the leaders. It won’t be, because it is too threatening to the status quo. Frank Viola is not the first to call today’s church to account. A. W. Tozer did it:

If Christianity is to receive a rejuvenation it must be by other means than any now being used. . . There must appear a new type of preacher. The proper, ruler-of-the-synagogue type will never do. Neither will the priestly type of man who carries out his duties, takes his pay and asks no questions, nor the smooth-talking pastoral type who knows how to make the Christian religion acceptable to everyone. All these have been tried and found wanting. Another kind of religious leader must arise among us. He must be of the old prophet type, a man who has seen visions of God and has heard a voice from the Throne. When he comes (and I pray God there will not be one but many) he will stand in flat contradiction to everything our smirking, smooth civilization holds dear. He will contradict, denounce and protest in the name of God and will earn the hatred and opposition of a large segment of Christendom (in p. 271).

A.  Christ the revolutionary

Change will come through those identified “with Christ as revolutionary teacher – radical prophet – provocative preacher – controversialist – iconoclast – and the implacable opponent of the religious establishment” (p. 272).

Renewal movements won’t do it. Revivals won’t cut the mustard.

The axe must be laid to the root of the problem and a revolution ignited. . . All traditions that find no soil in Scripture must be forever abandoned. We must begin anew. . . from ground zero. Anything less will prove defective (p. 274).

blue-satin-arrow-small It will take disciples “of the Revolutionary from Nazareth . . . the Radical Messiah” who will lay “his axe to the root.” Viola believes it will take disciples who will evoke a special question that was asked of Jesus Christ, “Why do your disciples break the tradition of the elders?” [Matt. 15:2] (p. 274).

Frank Viola is honing in on core biblical material for ecclesiology that has caused the church to get right off track in functioning biblically when the church gathers. However, it is one thing to pull apart one system, but what does he construct as a better biblical paradigm for today’s church? He questions: “Why is it that we Christians can follow the same God-forsaken rituals every Sunday without ever noticing that they are at odds with the NT?” (p. 277)


B.  Cut & paste Christianity

Viola claims that one of the problems is with proof-texting Scripture based on the order of books, chapters and verses of the NT especially.

God’s people have approached the NT with scissors and glue, cutting-and-pasting isolated, disjointed sentences from different letters. . . This half-baked approach still lives in our seminaries, Bible colleges, churches, Bible studies, and (tragically) our house churches today (p. 284).

Much of the blame is placed by Viola on those who arranged the NT books in their present order and those who divided Bible books into chapters and verses.

In the year 1227, a professor at the University of Paris named Stephen Langton added chapters to all the books of the NT. Then in 1551, a printer named Robert Stephanus numbered the sentences in all of the books of the NT. . . Stephanus did not use any consistent method (pp. 283-284).

This seems a minor issue, but not for Viola.

Seminarians are rarely if ever given a panoramic view of the free-flowing story of the early church with books arranged in their chronological order. If you do not believe me, try this: The next time you meet a seminary student (or graduate) ask him or her to rehearse for you the entire series of events from Paul’s writing of Galatians to his writing of Romans. Ask them to include dates, places, names of important characters, and the events mentioned in Acts (n16, p. 284).

This piece-meal approach to the Bible has had a startling impact on the life and practice of the church as the individual Christian “ignores the fact that most of the NT was written to corporate bodies of people (churches), not to individuals” (p. 286). As a result, today’s Christians

treat the NT like a manual and blind us to its real message. It is no wonder that we can approvingly nod our heads at paid pastors, the Sunday morning order of worship, sermons, church buildings, religious costumes, choirs, worship teams, seminaries, and a passive priesthood – without even wincing (p. 286).


C. The Headship of Christ over the church is the cure.

How do we resolve this impasse? Here is a call for all motivated believers to “a first-century styled church” (p. 289). By this he means

a group of people who know how to experience Jesus Christ and express Him in a meeting without any human officiation. I am talking about a group of people who can function together as a Body when they are left on their own after the church planter leaves them.

The man who plants a first-century styled church leaves that church without a pastor, elders, a music leader, a Bible facilitator, or a Bible teacher. If that church is planted well, those believers will know how to touch the living, breathing Headship of Jesus Christ in a meeting. They will know how to let Him invisibly lead their gatherings. They will bring their own songs, they will write their own songs, they will minister out of what Christ has shown them – with no human leader present (p. 289).

The image “” cannot be displayed, because it contains errors.Viola is not an arm-chair theologian in his radical statements. He has “worked with churches that fit this bill” and “after planting a church, church planters should be absent more than they are present” (nn24, 25, p. 288).

D.  The house church is part of the solution.

Objections are anticipated through his character, Joe Housechurch, who goes to verses such as Acts 14:23 which says, “And they appointed elders in every church.” Joe wants to appoint elders only weeks after starting a church in his home. However, the historical context of Acts 14 indicates that two church planters, Paul and Barnabas, were sent from the home church in Antioch where “both men had already experienced church life as brothers, not leaders (Barnabas in Jerusalem and Paul in Antioch)” (p. 290).

Acts 14:23 is part of a discussion of two church planters in South Galatia who were now “returning to visit those churches six months to one year after those churches were planted. Paul and Barnabas return to each of the Galatian churches and ‘publicly endorse old men’ in each church” (p. 290).

Yes, it does affirm that Paul and Barnabas appointed elders in every church, but here “every church” means “every church in South Galatia in A.D. 49” (p. 290). The problem we run into is using the cut and paste method of biblical interpretation when “we blithely lift verses from their historical setting” (p. 290).

Viola examines a biblical approach to taking offerings (collecting money) for the Gentile churches which he has planted and shows that this is very different to the contemporary approach to “offerings” in the traditional church (see p. 291).

With the “Great Commission” of Matt. 28:19, he claims that it reads, “Having gone on your way . . .” and “is a prophecy (‘having gone’), not a command (‘Go’).” He uses Kenneth S. Wuest’s exegesis to support this view [Wuest, The New Testament: An Expanded Translation] (Viola, p. 292). See below for an assessment of this view.

Viola believes that:

Those who opt to meet in homes rather than church edifices have cut out two very fat overhead accounts: Salaried pastors and church buildings. Contrast this with the overhead of a house church. Rather than paid staff and building “overhead” siphoning off 50-85% of the house church’s monetary giving, its overhead amounts to a small percent of their budget. A house church can use more than 95% of its shared money for delivering real services like ministry, mission, and outreach to the world (p. 135).

E.  A practical solution

To get us back to “a living expression of the Body of Christ, first-century style,” we must get back to the NT that excludes proof-texting. A fresh look at the Scriptures” is necessary as we

learn the whole sweeping drama from beginning to end. We need to learn to view the NT panoramically, not microscopically. . . To learn the story of the early church is to be forever cured of the cut-and-paste, clipboard approach to the NT (pp. 294-295).

Viola’s “final challenge” is a call for believers to abandon the church practices that have no foundation in the Bible and that “thwart God’s ultimate intention for His church” (p. 295).

blue-satin-arrow-small The challenge to believers, after reading this expose of pagan practices in the church, is to ignore the evidence or

make a clean break with man’s tradition, so as to pursue the fullness of Christ and His church. . . Will you step out of the institutional church which embraces practices that violate the NT or will you “invalidate the Word of God for the sake of your traditions” [Matt. 15:6]? (p. 296)

The historical evidence is that when conscience and tradition collide, “most of God’s people go with tradition. . .What are you going to do?” (p. 296).

IV.  Assessment

1. It would be easy to dismiss Frank Viola as a fringe dweller taking pot shots at the traditional, contemporary church. But these are canons, not toy pistol shots, that ought to be received and examined carefully by all of God’s people – leaders and everyday Christians alike.

We cannot ignore the contents of Viola’s book if we are to maintain biblical integrity. You may disagree with some specifics, and I do, but he is correct in showing how we have dumbed-down God’s people and exalted the CEO pastors and priests – without biblical precedent.

2. When the church gathers today, only a few believers function. They are the ones in leadership of the church service. Most who attend are mute believers who are not encouraged to participate. The function in these gatherings of God’s people is in no way similar to what we see in the NT, especially in I Corinthians, chs. 12-14. The Corinthian church had lots of problems, but at no point did Paul exhort to close down the mutual ministry promoted in these three chapters.

The NT norm was that “when you come together, everyone has a hymn, or a word of instruction [lit. a teaching], a revelation, a tongue or an interpretation” (I Cor. 14:26, NIV). The possibility of participation by every believer in the early church “services” has been lost in most of the Body. Viola’s points are extremely valid.

3. We need to examine some of Viola’s specific claims. These include:

Preaching and Mutual ministry

Preaching sometimes involves dialogue and the church gathering is a time of mutual ministry. These are biblical views. Let’s examine some of the biblical words used in the NT that have a bearing on the type of “preaching” that happened in the early church.

What do we make of Viola’s statement: “Ironically, ‘the Book’ [Bible] knows nothing of a sermon” (p. 87). This is a view that needs to be investigated because a number of Greek verbs (in addition to dialegomai) could indicate something similar to today’s sermon or evangelistic method was practised. Let’s investigate.

The Bible uses dialegomai (I argue),  (I teach), (I proclaim), katangello, from angello (I proclaim or I announce), euangelizo or euangelizomai (I preach the gospel). We need to examine these briefly to see if Viola’s case is substantiated.


1. Dialegomai

Viola’s understanding of preaching as interaction is confirmed by a leading Greek authority on the NT, who stated that dialegomai

Means in Mark 9:33 f. and Jude 9 to argue, fight with words; but in Heb. 12:5 it is used of God’s speaking through fatherly discipline. . . The word here [in Acts 17:2, 17; 18:4, 19; 19:8 f.; 20:7, 9; 24:12, 25] has become a technical term for Paul’s teaching in the synagogue and approaches the meaning of give an address, preach. . . The RSV rendering “argue” is justified in so far as the audience was permitted to ask questions (Brown, 1978, p. 821).

NT Greek scholar, A. T. Robertson, explained dialegomai in Acts 17:2 as being an old verb meaning

to select, distinguish, then to revolve in the mind, to converse (interchange of ideas), then to teach in the Socratic (‘dialectic’) method of question and answer (c/f. Acts 17:17), then simply to discourse, but always with the idea of intellectual stimulus (1930, p. 267).

Greek exegesis is supportive of Viola’s contention that interaction between speaker and audience (two-way communication) was an important dimension of public presentations in some instances in the Book of Acts. However, much of this was Paul’s pioneer church planting ministry in territory that had not been exposed to the Gospel. Is that different from the regular gathering of the church?

Take Hebrews 10:24-25 as an example: “And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near” (ESV). This hardly sounds like one-way conversation, but mutual involvement in ministry – even though the context is not dealing with preaching and teaching specifically.

There seems to be ample biblical evidence for the church gathering to be a place of the Body functioning with mutual ministry and teaching by way of dialogue.

However, there is more. The Greek language is rich in the use of other words to describe proclamation and teaching.


2. Didasko

“In the NT didasko occurs 95 times, of which 38 are in the Synoptic Gospels.” There are 15 instances in the Pauline Epistles (Brown, 1978, p. 761).

When Jesus taught (didasko), it was as

a Jewish teacher of the period. It is true that we are not always told concerning the externalities of the teaching of Jesus. This was hardly necessary. . . We do at least have information about what happened in the synagogue at Nazareth (Lk. 4:16ff.). After the reading of the Scripture portion (Is. 61:1f.), which took place standing, Jesus seated Himself like other expositors of the time and based His address on the passage just read (Lk. 4:21 ff.). . . The same practice of sitting to teach is mentioned by Mt. 5:1 at the beginning of the Sermon on the Mount by Mk. In 9:35 when Jesus gave instruction to the twelve on the occasion of their quarrelling for supremacy (Kittel, 1964, p. 139).

The teaching of early Christianity followed the external forms of Jewish teaching [see Acts 5:25]. . . Acceptance of the form denotes similarity of content. That is to say, the teaching consisted primarily in exegesis and exhortation rather than factual instruction in the work of salvation. . .
Since one of the marks of didaskein is the constant reference to Scripture, it includes proving from Scripture that Jesus is the promised Messiah. . . In Acts 18:25 it takes place in the synagogue, which naturally determines the method (proof from Scripture). In Acts 28:31, it is mentioned that there is “proclaiming (kerysso) the kingdom of God” (ESV). “Here again one cannot assume that it denotes the impartation of facts; it rather presents these facts in such a way that the only possibility is to accept them or to be betrayed into opposition to Scripture” (Kittel, 1964, pp. 145-146).

In didasko, the Greeks had a word that could infer interaction with people, but “the gift of teaching in the New Testament is the ability to explain Scripture and apply it to people’s lives” (Grudem, 1994, p. 1061). See Acts 15:35 and 18:11, where teaching the word of God was evident (also Heb. 5:12). Rom. 15:4 states that the Old Testament Scriptures were “written for our instruction [i.e. teaching]” (ESV). According to Paul to Timothy, “all Scripture” is “profitable for teaching” (didaskalia) (2 Tim. 3:16).

There is no guarantee that this type of teaching always involved two-way communication. Contrary to Viola, theologian, Wayne Grudem considers that “in the New Testament epistles, ‘teaching’ is something very much like what is described by our phrase ‘Bible teaching’ today” (1994, p. 1062).

Nevertheless, there is practical value in interactive teaching, where Christians are able and encouraged to engage the teacher for clarification and challenge – but ultimately for edification. I’m not convinced that most of today’s evangelical pastors are prepared to be vulnerable to this extent – or are too ready to give answers in interaction with the congregation. Besides, if the church gathering really got going with significant interaction, the service could last for 2-3 hours. That would not be politically correct for today’s underfed, malnourished Christians who can view hours of TV but are not prepared to endure a church service for much more than an hour! Lord help the preacher who teaches for 45 minutes! I know from experience!

Could it be that there is such spiritual anaemia in the pew because there are so many spiritual novices in the pulpit?


3. Kerysso

In the NT, this verb is “found relatively frequently (61 times)” (Brown, 1978, p. 52). It means to “announce, make known by a herald” (Arndt & Gingrich, 1957, p. 432). This preaching/proclaiming/announcing had content (see Jesus use of the word in Luke 4:18). Examples of the content of announcing included: the Gospel (1 Thess. 2:9; Gal. 2:2; Mark 1:14), the Kingdom (Luke 8:1; Acts 20:25), baptism (Acts 10:37), repentance for the forgiveness of sins (Luke 24:47), the Christ (Acts 8:5; 19:13; 2 Cor. 11:4), Christ’s resurrection (I Cor. 15:12), etc. As a participle, kerysson, it can refer to “a preacher” (the one preaching/announcing) as in Rom. 10:14 (Arndt & Gingrich, 1957, p. 432).

A wide range of verbs was used in the Greek NT to indicate proclamation as a process and event . . . Kerysso is one of a number of formal verbs of telling and communication, which connote a certain means of communication but are not limited as to the content (e.g. didasko, to each; angello, to report, together with its compounds; lego, to say; homologeo, to confess; martyreo, to bear witness, with its compounds; euangelizomai, to preach; gnorizo, to make known; and others) . . . The wide range of words used in the NT indicates that none of the verbs gained a position of clear dominance or was able to become a technical term.
Just how fluid the terminology was [is] seen from the fact that Paul in 1 Thess. 2:2, 9, described his ministry in the same context as lalesai . . . to euangelion, “we proclaimed . . . the gospel”; Similarly, Luke in Luke 4:43 (parallel Mark 1:38) and Luke 9:6 (parallel Mark 6:12) replaces the Marcan kerysso by euangelizo. But in Luke 8:1 he uses both verbs synonymously side by side . . . (Brown, 1978, p. 54).

How does kerysso compare with the other synonyms used for communicating the message of Christ? Colin Brown’s assessment shows the shortfall in Viola’s exclusive emphasis on dialogue in communication:

Both Luke and Paul prefer the verb euangelizo when they want to describe the total activity of proclamation (in the case of Luke, katangello also). But it may also be noted that kerysso is particularly used when the message of the rule of God as it has dawned in Christ, and of his resurrection, is proclaimed in a particular instance by angels (Luke 1:19; 2:10) or men (Luke 3:18; 9:6; Acts 5:42; 8:4 ff.) [Brown, 1978, p. 57].

4. Katangello

As in Col. 1:28, this word means “to announce. . . to proclaim far and wide” as also in Acts 13:5 where Paul announced the Word of God in the synagogue (Robertson, 1931, p. 485). The context indicates the nature of this announcing, as it was according to the manner in the synagogue. Acts 17:17 found Paul in Athens, reasoning (dialego) in the synagogue and in the marketplace (the agora). The synagogue provided Paul with an opportunity to engage in conversation with people gathered in the synagogue. That was the nature of interaction in the synagogue.
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Generally synagogues were

“Located in houses with the plan and facade of private homes”. . . Only from the third century in Palestine do typical patterns of construction for synagogues become widespread, and at the same time stunning artistic embellishments were widely represented (Chilton & Yamauchi, 2000, p. 1149).

“Just what part a formal sermon played [in the synagogue] is unknown.” However, “the traditional material of the Targum and the involved rabbinic commentaries of the Mikraoth Gedoloth must have originated as running commentaries and organized sermons once delivered in the synagogue.” We can say that the elevation of the clergy in leading liturgical forms of worship in the Christian tradition was not a part of the synagogue service, which “was led by the members of the congregation” (White Jr., 1976, p. 567).

5. Euangelizo / Euangelizomai,

This Greek verb means to “bring or announce good news” (Arndt & Gingrich, 1957, p. 317).

Content and process of preaching are one. They are not separated in thought (Rom. 1:1), apart from when they are set close alongside each other (1 Cor. 9:14, 18). For in the very act of proclamation its content becomes reality, and brings about the salvation which it contains. . . The action of proclamation is denoted not only by the verb euangelizomai (as e.g. in 1 Cor. 1:17), but also by euangelion used as a noun of action (Brown, 1976, p. 111).

6. What can we conclude?

Viola’s statement is that, “ironically, ‘the Book’ [Bible] knows nothing of a sermon” (p. 87, emphasis added)? The evidence from the above group of NT word studies (and it is not complete) related to the proclamation and teaching in the early church, is not as adamant as Viola’s position.

A wide range of verbs was used in the Greek NT to indicate the proclamation and teaching processes and events. There was a fluid use of terms. Therefore, from the exegetical evidence, I am convinced that Viola protesteth too much. There is every indication from this brief examination of some of the verbs used that something similar to the contemporary sermon could have been used. No verb for “preaching” or something similar, gained a clear dominance in the NT.

From a practical perspective, there is much value to be gained from teaching that involves dialogue for clarification and edification. However, such was not the exclusive use in the NT church.

B.  My issues with Viola

1. Not for academics

He warns that “this is not a work for scholars” (p. 18) and I agree, based on its style and lack of primary source referencing in places. Why should the author not call scholars to involvement in his conclusions, if he is addressing such serious unbiblical matters that are practised by many within the church today?

A critique by serious Bible teachers (scholars?) is needed to verify Viola’s penetrating claims. If his view can’t stand the heat of solid scholarship, it is too weak and subjective to pursue as a means of radical renewal. He may not consider himself a biblical scholar, but his subject matter has enormous ramifications for scholars with a thorough knowledge of the original languages of the Bible, historical and cultural studies for biblical background, but especially of NT studies. I hope that scholars investigate his many claims about the paganisation of Christianity.

2. Slack exegesis

If he is going to make such negative claims about the contemporary sermon, in comparison with the early church, he should do his word studies and an examination of context for NT teaching and proclamation. Exegetical work should form the foundation for his conclusions about the divergence between NT Christianity and today’s version of the sermon. My word studies above should show the shortsighted nature of his view on teaching and proclamation as exclusively related to dialogue.

3. His view on the gift of teaching

He considers that “teaching is to come from all the believers as well as from those who are specially gifted to teach” (pp. 91-92). He appeals to I Cor. 14:26, 31 to support this claim (n110, p. 92). I consider that a better statement would be, “Teaching can potentially come from all believers, if the Holy Spirit gifts permanently or for the occasion.”

In I Cor. 14:26, the reference is to Spirit-prompted teaching available to “each one.” However, I Cor. 14:31 refers to prophesy, not teaching. Viola overstates his case here by including 14:31. This is disappointing when one sees so many positive dimensions to this prophetic book.

 4. The Great Commission: command or prophecy?

blue-satin-arrow-small Viola’s claim that the Great Commission of Matt. 28: 19 is a prophecy and not a command (p. 292) needs investigation. Verse 19 begins with the Greek, poreuthentes, an aorist, plural participle, from poreuomai (I go). It is true, as Viola states, that this participle is not a command. However, the verb to which it is connected, “make disciples” (matheteusate) is an aorist imperative (command). Therefore, a translation such as “having gone, disciple!” (Lenski, 1943, p. 1172), or “having gone, make disciples” (Hendriksen,1973, p. 999) is possible, but “go” still has the force of a command. D. A. Carson explains:

In the Greek, “go” – like “baptizing” and “teaching” – is a participle. Only the verb “make disciples” is imperative. Some have deduced from this that Jesus’ commission is simply to make disciples “as we go” (i.e. wherever we are) and constitutes no basis for going somewhere special in order to serve as missionaries. . . There is something to this view, but it needs three careful qualifications.

1. When a participle functions as a circumstantial participle dependent on an imperative, it normally gains some imperative force (cf. Matt. 2:8, 13; 9:13; 11:4; 17:27)….

2. While it remains true to say that the main imperatival force rests with “make disciples,” not with “go,” in a context that demands that this ministry extend to “all nations,” it is difficult to believe that “go” has lost all imperatival force.

3. From the perspective of mission strategy, it is important to remember that the Great Commission is preserved in several complementary forms that, taken together, can only be circumvented by considerable exegetical ingenuity (e.g., Luke 24:45-49; John 20:21; Acts 1:8; cf. Matt. 4:19 10:16-20; 13:38; 24:14) [Carson, 1984, p. 595].

Hendriksen (1973, p. 999) agrees: “The participle as well as the verb that follows it can be – in the present case must be – interpreted as having imperative force. ‘Make disciples’ is by itself an imperative. It is a brisk command, an order.”

It is poor exegesis to call on Wuest’s expanded translation of the NT for support, “Having gone on your way . . .” (Viola, n30, p. 292) and announce that the Great Commission is a prophecy and not a command, without exegetical reasons. Wuest’s expanded translation of Matt. 28:19 reads: “Having gone on your way, therefore, teach all the nations, making them your pupils, baptizing them into the Name of the Father and of the Son and of the Holy Spirit” (1961, p. 78).

This example in Viola shows imprecise and inadequate exegetical skills in addressing an important piece of Greek grammar. He could accuse me of being one from the traditional school (I am a graduate of a college and a seminary) who is more interested in the cerebral, academic, intellectual learning of the frontal lobe than the relational and the spirit (see Viola, p. 247). This is false. I am committed to “rightly handling the word of truth” (2 Tim. 2:15, ESV) and that means careful exegesis.


C. What do I conclude?

This is a cutting edge expose of traditional evangelical and liberal church practice that ought to be read, assimilated and actioned by all people in the pew as well as church leaders. It is controversial in many parts, has problems with some exegesis of the biblical text, but he is calling the church back to its roots in first-century church function. If this is accepted as a substantive call to a biblical examine of the doctrine of the church (ecclesiology), it could be the beginning of a new Reformation in church function, a Reformation that did not happen for Martin Luther and the Reformer of the 16th century.

If you accept Viola’s analysis (and it has a lot going for it), what’s his advice? “Either leave your church quietly, refusing to cause division, or be at peace with it. There is a vast gulf between rebellion and taking a stand for what is true” (p. 26).

1.   Strengths of the book, Pagan Christianity

Here are some quick points of the strengths of this much-needed book:

3d-red-star-small  We have lost the Headship of Christ when the church gathers. Many people today would not have a clue about how to function with Christ as Head of the church when it gathers.

3d-red-star-small  Evangelicals claim that they do things according to the Word of God. They don’t! They have adopted some non-Christian perspectives in their doing of church.

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3d-red-star-small  Christ’s Body has lost most of its first-century functions, thanks to the professionalism of the church.

3d-red-star-small The CEO pastor is totally unbiblical and is a “thief of every-member functioning.” Every-member functioning must return.

3d-red-star-small The clergy/laity distinction is unbiblical.

3d-red-star-small  The church service today is shamefully boring in too many churches. We need to abandon Sunday ritual.

3d-red-star-small  Some of his complaints about today’s sermons are valid – they foster performance, muted spectators in the pew, and exalt the clergy.

3d-red-star-small  The church as a building is unbiblical. The benefits of the house church are many.

3d-red-star-small  Tithing is biblical, but not Christian, is an accurate assessment!

3d-red-star-small  We have moved from the NT meaning of baptism “as an act of faith and an expression of faith.” The NT emphasis is that baptism was an initial confession of faith and we have substituted that with the sinner’s prayer.

3d-red-star-small  The Lord’s Supper has been changed from its biblical meaning and practice.

3d-red-star-small  Christian education and ministerial training have been wrecked by the academic emphasis.

3d-red-star-small  Christ, the revolutionary, has been tamed to become Christ, the traditional.

3d-red-star-small  Cut-and-paste proof-texting of Scripture must go (Viola practises some of this himself, I believe).

3d-red-star-small  The call back to first-century styled church function in the house is authentic and biblical.

3d-red-star-small  The author’s “outrageous proposal: That the modern institutional church does not have a Biblical nor historical right to exist” (p. 18) has been established in a substantive way.

2.  Weaknesses of the book, Pagan Christianity

Suspect exegesis on some points (articulated above) causes me to be suspicious of whether he is doing a cut-and-paste (something which he detests) on the historical material that he associates with the pagan influence on church traditions. Has he found areas of legitimate concern in present church practice (e.g. the silence of everyday believers when the church gathers, the failure to acknowledge the Headship of Christ in the church meeting and the non-biblical CEO pastor) and pressed the point to arrive at his own presuppositional conclusions? This may not be the case. I would have to do more research on the individual areas he has raised, where the church has adopted pagan practices, to conclude if his concerns are authentic or biased towards his predisposed views.

His use of secondary sources is a worry. When quoting early church fathers such as Cyprian, Chrysostom, Ignatius, Augustine and others, why does he resort to quoting from recent authors, rather than quoting directly from the church fathers? Much of the material from the early church fathers is available on the Internet (see ‘Early Church Fathers‘. I consider it lazy when an author does not refer to primary sources so that I could check him out as to the context of the church fathers’ remarks.

While Viola’s book is not for scholars, its format is deficient in that an index was not provided. An index is needed for everyday Christians who need to refer back to important principles and teachings that the author is confronting.

V. Who is Frank Viola?

The book’s cover states that he “is a high school psychology and philosophy teacher. In his spare time, he plants house churches, speaks at church-life conferences, and authors books on Christ and His church.” Elsewhere, we learn that

Frank Viola left the institutional church at the age of 23. For the next eight years he experienced church life in a first-century styled house church in Tampa, Florida. Following this intense experience, he was sent out by the church to plant first-century styled churches in other areas. Frank presently co-works with Gene Edwards and is involved with five other men in Gene’s 3-year training (“Seedsowers” 2003).

His latest books are: So You Want to Start a House Church and Straight Talk to Elders (Present Testimony Ministry, 2003). Samples from his books, including Pagan Christianity, were found at: (cited, 12th November 2003).


1a.  Distributed in Australia by:

W.A. Buchanan Co.
P.O. Box 469
37 Dalton Street
Kippa Ring, Queensland 4021
[email protected]

On 7 July 2015, the book in a revised edition was co-authored by Frank Viola and researcher, George Barna, and was available at: ‘Beyond Evangelical‘.

2. Viola correctly views exegesis as “an interpretation and explanation of a Biblical text” (n. 52, p. 83). Grudem (1994) agrees: “Exegesis is the process of interpreting a text of Scripture. Consequently, when one studies principles of interpretation, that is ‘hermeneutics, but when one applies those principles and begins actually explaining a biblical text, he or she is going ‘exegesis'” (p. 109).

For a book of approx. 200 pages that teaches the essentials of exegesis, I recommend Gordon Fee (1983, 1993). Fee defines exegesis “in a consciously limited sense” (for his text) as referring

to the historical investigation into the meaning of the biblical text. Exegesis, therefore, answers the question, What did the biblical author mean? It has to do both with what he said (the content itself) and why he said it at any given point (the literary context). Furthermore, exegesis is primarily concerned with intentionality: What did the author intend his original readers to understand? (Fee, 1983, p. 27)

Works consulted

 William F. Arndt and F. Wilbur Gingrich (transl. of Walter Bauer), A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Chicago: The University of Chicago Press (limited edition to Zondervan Publishing House), 1957.

Colin Brown (gen. ed.), The New International Dictionary of New Testament Theology (vol. 2). Exeter: The Paternoster Press, 1976.

Colin Brown (gen. ed.), The New International Dictionary of New Testament Theology (vol. 3). Exeter: The Paternoster Press, 1978.

D. A. Carson, “Matthew,” in Frank E. Gaebelein (gen. ed.), The Expositor’s Bible Commentary (vol. 8). Grand Rapids, Michigan: Regency Reference Library (Zondervan Publishing House), 1984.

B. Chilton and E. Yamauchi, “Synagogues,” in Craig A. Evans and Stanley E. Porter (eds.), Dictionary of New Testament Background. Downers Grove, Illinois: InterVarsity Press, 2000.

Gordon D. Fee, New Testament Exegesis: A Handbook for Students and Pastors (rev. ed.). Louisville, Kentucky: Westminster/John Knox Press, 1983, 1993.

Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine. Leicester, England: Inter-Varsity Press/Grand Rapids, Michigan: Zondervan Publishing House, 1994.

William Hendriksen, New Testament Commentary: The Gospel of Matthew. Edinburgh: The Banner of Truth Trust, 1973.

Gerhard Kittel (ed.), Theological Dictionary of the New Testament (vol. 2, transl. & ed., Geoffrey W. Bromiley). Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1964.

R. C. H. Lenski, Commentary on the New Testament: The Interpretation of St. Matthew’s Gospel. Hendrickson Publishers / Augsburg Publishing House, 1943.

A. T. Robertson, Word Pictures in the New Testament (vol. 3, The Acts of the  Apostles). Nashville, Tennessee: Broadman Press, 1930.

A. T. Robertson, Word Pictures in the New Testament (vol. 4, The Epistles Paul). Nashville, Tennessee: Broadman Press, 1931.

Seedsowers, 2003, retrieved from: (13th Sept. 2003).

W. White, Jr., “Synagogue,” in Merrill C. Tenney (gen. ed.), The Zondervan Pictorial Encyclopedia of the Bible (vol. 5). Grand Rapids, Michigan: Zondervan Publishing House, 1976.

Kenneth S. Wuest, The New Testament: An Expanded Translation. Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1961.

Copyright © 2007 Spencer D. Gear. This document last updated at Date: 8 October 2015.