the church essay

What Is the Church? Its Purpose and Identity

At its core, the church is the global community of Christ followers who believe in the divinity and resurrection of Jesus Christ and are commissioned to proclaim the good news of His salvation to the world. The church transcends age, gender, race, geography, and socioeconomic lines.

Where is the Church referenced in Scripture?

The foundation for today’s global church can be found in the book of Acts and the example of the early church led by the apostles of the New Testament.

The earliest apostles were mostly comprised of Jesus’s 12 Disciples and closest followers during His earthly ministry. However, more than a follower, an apostle was (and is) an anointed leader commissioned by Jesus to build the church, represent His kingdom, and spread His teachings.

An apostolic ministry is distinguished by its support from leaders in the church and the anointing of the Holy Spirit, as promised by Jesus. ( Acts 1:8 , John 14:16 , 1 John 2:20 , 2 Corinthians 1:21-22 )

Paul writes in the book of Ephesians that the ministry and teachings of the apostles are the foundation of the church with Christ as its cornerstone ( Ephesians 2:20 ). Today, the church bears the image of Jesus Christ and carries on the ministry of Jesus to the world through the generations.

What is the Body of Christ?

Often referred to as the Body of Christ, the church is the community of those who believe in Jesus Christ and are called by His name. It transcends age, gender, race, geography, and socioeconomic lines.

In the book of Acts, the author writes that the members of the early church frequently gathered together, “continually devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer.” ( Acts 2:42 ).

The Body of Christ gathers together locally.

Regular fellowship and community are therefore essential attributes of the church. No believer is intended to live out their faith alone. They have been given the Body of Christ for encouragement, strength, and support. This is why believers are called to spend time with other believers. It is also where the idea of Sunday morning or weekly “church” comes from.

The place where Christians gather to worship God and fellowship with each other bears the name of the church, however, the true purpose of the church exists beyond the building or place of worship. Its power is found in its people and their movement in the world.

The Body of Christ is united globally.

Paul writes in 1 Corinthians that the individual members of the church make up the wholeness of the Body of Christ.

“ For even as the body is one and  yet has many members, and all the members of the body, though they are many, are one body, so also is Christ. For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit.” ( 1 Corinthians 12:12-13 ).

As part of the Body of Christ, Christians are members of a much greater community. “And if one member suffers, all the members suffer with it; if  one member is honored, all the members rejoice with it.” ( 1 Corinthians 12:26 ).

Each member of the “body” is valued.

Every member of the church, like each part of the human body, has a part to play in the spiritual Body of Christ. The church is at its strongest when everyone is contributing their individual talents and spiritual gifts to this community.

This isn’t to say that every member of the Body of Christ must think, look, or act the same. The foundation for all Christian faith must be grounded in Scripture, but there is healthy room for varying structures and different expressions of worship and ministry within the global church.

Each member of the “body” is imperfect.

The Body of Christ is still compromised of imperfect people who are constantly growing and will make mistakes. It is a God-anointed community made in the image of Christ that is nonetheless imperfect in its parts. That doesn’t negate its effectiveness or purpose. The strength of the church all points to the unifying grace of God and power of His son Jesus Christ.

What is the Purpose of the Church?

1. Proclaim the gospel.

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Jesus Christ commissioned His followers to share His ministry and proclaim the joy of salvation and forgiveness of sin to all the world. This is the primary purpose of the church today.

“And Jesus came up and spoke to them, saying, ‘All authority has been given to Me in heaven and on earth.Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit,teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age.’” ( Matthew 28:18-20 ).

In this commission, Jesus instructed His followers, both current and to come, to spread the Gospel message in and beyond their local communities. “and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth.” ( Acts 1:8 ).

The church, therefore, is both local and global in nature. It has many local chapters that each serve to fulfill God’s global and eternal purpose.

2. Equip Christians for ministry and instruct them in God’s word.

In addition, the church exists to train and equip its members for ministry, instruct its people in the teachings of Christ and Scripture, and help believers grow closer to Jesus Christ.

Jesus reminded His followers to be the “light of the world” and the “salt of the earth” ( Matthew 5:13-16 ).

As light , the church is called to represent the kingdom of God and be the living movement of Christ’s love and grace in the world.

• As Jesus said, “let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven.” ( Matthew 5:16 ).
• “by this everyone will know that you are my disciples, if you love one another .” ( John 13:35 )

The church’s presence in the world should be the light that illuminates Christ’s love for the world.

As salt , the church is also called to be the moral and spiritual preservation of a broken world in need of healing. Christ’s ministry was founded on healing the sick, caring for the poor, and freeing the oppressed from guilt, shame, and spiritual bondage. For the church to be effective, it must pursue this mission as well.

When the church is grounded in the grace of God and truth of His word, its members will be the love, joy, peace, patience, faithfulness, kindness, goodness, gentleness, and self-control the world desperately needs ( Galatians 5:22-23 ).

The church exists to strengthen and equip its members for an external relationship with a broken world. More than an organization, the church is a life-giving movement, alive and thriving in the power of God’s grace and Christ’s free gift of salvation to all. 

Joel Ryan  is an LA-based children’s and young adult author who teaches writing at  Life Pacific University . He has a heart for young adults and is passionate about engaging youth through film, literature, and art. His blog,  Perspectives Off the Page , discusses the spiritual and creative life through the lens of storytelling.

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What Is the Church? It's Role and Purpose According to the Bible

“Church” is the translation of the Greek term ekklesia , and is used in the New Testament to identify the community of believers in Jesus Christ. It literally means “assembly,” “congregation,” or “meeting.” A similar term was used in the Old Testament referring to experiences such as “the day of the assembly,” “the Lord’s congregation,” or “meeting before the Lord.”

Thus, when Jesus declares: “I will build my church” (Mt 16:18), it did not come as something unfamiliar to the common listener. Shortly after, in the New Testament, the word is confined strictly to refer to the congregation of believers in Jesus Christ.

It is worth mentioning that in the New Testament, no synagogue, temple, chapel, tabernacle, building or any other meeting place was ever called a “church.” The term always referred to the Christian assembly and, in the New Testament, it was used for both the local community of believers and the overall collection of Christians.

"Church" Two Meanings and Origin

The first sense for which the word “church” is used, what we call “local,” is defined by its geographical setting. The churches in the New Testament were identified by the name of a city, never by the name of a country or region. For example, one would speak of “the churches of Galatia” in plural because Galatia was a region with many cities, and therefore, many local churches. When talking about Corinth, Ephesus, Thessalonica, etc., the singular form is used and the name of the city identifies the church. For example, the church in Corinth or the church in Ephesus; each one of these churches was comprised of the Christian residents of the same city.

The second sense, called “universal,” refers to the collection of believers in Jesus Christ from all times and places. This church consists of both Jews and Gentiles. The first meeting of the universal church will occur during the rapture: “For the Lord himself will descend from heaven with a shout, with the archangel’s voice, and with the trumpet of God, and the dead in Christ will rise first. Then we who are still alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord” ( 1Th 4:16-17 ).

This will be an unprecedented event. All that we have believed and loved, seeing only from a distance, will be a tangible reality. Until then, we rely on the local expression in order to experience communion . This is our immediate family in the faith . The local church differs only in size from the universal, but not in essence. The nature of the local church and God’s commitment to it are the same as those of the universal church.

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Who builds the church?

Jesus declared that building or edifying the church is something He would do personally. He said: “I will build my church” ( Mt 16:18 ), but that does not mean that He will not also use others for the task. One of the most well-known metaphors used to refer to the church is the “body of Christ.” Jesus Christ states that He is the head, and that all believers form His body. The emphasis of the metaphor is on the union of Christ and the church and between the believers themselves—some- thing indispensable to the understanding of how the church functions under the authority of Jesus Christ.

According to Paul, every believer has a function in the church, just as the different parts of a body have a specific function. The idea of a group of clergy taking responsibility for all Christian ministry while a mass of laypeople simply receive the benefits is totally foreign to Scripture . Bishops, elders, pastors, deacons, and new believers are simply members of the body of Christ with distinct responsibilities and roles, according to the maturity and gifts of each one. A believer that behaves like Diotrephes in 3 John (who takes ownership of the local church, believing himself to be the maximum authority) usurps the place of Christ.

Photo credit: Unsplash/Colin-Maynard

What is the role of the local church?

Therefore, the ministerial responsibility of the local church falls upon the members as a whole. As the members identify their gifts and take on the responsibility of administering them under the leading of the Holy Spirit , the church increases its capacity to bless and to fulfill its mission on earth.

Some have identified the condition of the modern church as the “80/20 syndrome”: a small percentage of the members (20 percent) take on the responsibility of ministerial work, while the other 80 percent are mere spectators.

Others have pointed out that with each passing day, the church is more and more like a football game where, from the stands, a crowd observes a small number of players who offer a great show. Those that put forth an effort on the field urgently need rest, whereas the spectators desperately need to exercise. This image illustrates the reality of the church. The crowd of believers that fills our temples and chapels each Sunday must discover how useful and necessary they are in the divine plan of evangelization and the building of the body of Christ.

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What was the church like in the New Testament?

The church that we see in the New Testament is dynamic. Never a prisoner of buildings, we see the church meeting in the temple, in a synagogue, in the street, beside the sea, in public places, and often in homes. Acts describes a community of faith in constant movement:

“Every day they devoted them- selves to meeting together in the temple, and broke bread from house to house. They ate their food with joyful and sincere hearts, praising God and enjoying the favor of all the people. Every day the Lord added to their number those who were being saved” ( Ac 2:46-47 ).

It appears that the meetings were daily, and definitely not monotonous. Worship, fraternal communion , prayer, working in mutual edification, giving testimony of Christ, and taking care of the needs of the poor were not part of special programs, but rather everyday activities. Those that observed the believers’ way of life called them people of “the Way”—surely due to their constant action, their defined doctrine, and because they could always be seen going from one place to another.

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What is the future of the church?

The future of the Lord’s church is a glorious one. The church will not only be victorious in heaven, but here on earth as well. By taking another look at Matthew 16:18 , we see that it refers to the church when it says “and the gates of Hades will not overpower it.” Jesus’s statement here does not present a small and fearful group of timid believers. On the contrary, it shows a vigorous and bold church, capable of coming out victorious in any circumstance, including death.

When Jesus presents the church as triumphant, even against the gates of Hades, we should see Satan and all his demons defeated by the work of the cross , and representing no threat for the future of the church. Those that form part of the church belong to the winning team and should speak and act as such.

The future of the church was established on the mission statement in Matthew 28:19 : “Go, therefore, and make disciples of all nations . . .” The verse does not invite us to make disciples “in” the nations but “of” the nations. The church must disciple the nations. As it advances, it teaches the nations how to live. The church carries out the work of discipleship just by existing in the world. Of course, this places an enormous weight of responsibility on the shoulders of every believer, as it assumes that their lives are to be an example and inspiration to humanity.

In Ephesians 5:26-27 , Paul declares that Jesus gave Himself up for the church, “to make her holy, cleansing her with the washing of water by the word. He did this to present the church to himself in splendor, without spot or wrinkle or anything like that, but holy and blameless.” Our God has not failed in any of His endeavors, nor will He fail in this one. The church was designed to be holy and blameless. With this goal Christ gave Himself up, and with this goal His workers are to carry out their work. There is no reason to believe that we will not achieve this goal. We can affirm that the future of the church will be glorious.

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What does God say about the present church?

When we say that the future of the church is glorious, we affirm that the same is true in the present. Today, the church is exactly what God stated: the house of God, the pillar and foundation of the truth, God’s temple, His body, a chosen people, a holy priesthood and, regardless of the circumstances that it faces, it will continue being everything that God said it is.

In Ephesians 3:10 , Paul explains what is currently happening with the church, “so that God’s multi-faceted wisdom may now be made known through the church to the rulers and authorities in the heavens.” We cannot fully understand the greatness of the church. For centuries, God kept hidden this marvelous mystery. That which was revealed to Paul and others is so extraordinary that even the angels watch what is taking place attentively. The love of the Lord for His church leaves everyone speechless. God desired to bring Jews and Gentiles together into one people: the church. This is not easy for those who expect everyone to unite under the Jews in order to come to God. Jesus Christ came to earth and gave up His life to save us.

This must be admirable to the angels, who saw a good portion of their own fall with no possibility for redemption. Since the Old Testament, the angels have shown curiosity towards this reality, but only recently, and through the church, has God instructed everyone and His wisdom been fully expressed. This scene seems to describe the angels that watch the expression of divine love towards the church from a celestial balcony and, in admiration, are able to understand the wisdom of God like never before. This knowledge should leave us breathless, with tears of thankfulness and a profound sensation of admiration and humility as we see ourselves as a privileged part of the divine plan. Glory to God in the church today and for all of eternity!

Reprinted from the  CSB Fisher of Men Bible  (copyright © 2018 by Luis Ángel Díaz-Pabón )  with permission of Holman Bible Publishers.

Pastor Luis Ángel Díaz-Pabón is president of the Global Missionary Society and leads several ministries including La Capilla del Rey (The King’s Chapel), a church in Miami, Florida. He serves as General Editor for the  Fisher of Men Bible , now available in Spanish, Portuguese and English.

Essay on Church

Students are often asked to write an essay on Church in their schools and colleges. And if you’re also looking for the same, we have created 100-word, 250-word, and 500-word essays on the topic.

Let’s take a look…

100 Words Essay on Church

What is a church.

A church is a place where Christians gather to worship God. It’s not just a building, but a community of people who share the same faith.

The Role of a Church

A church serves many purposes. It’s a place for prayer, worship, and learning about the Bible. Churches also help people in need and organize social events.

Church Architecture

Many churches have unique architecture. They often have a cross shape, a tall tower called a steeple, and stained glass windows that tell stories from the Bible.

Importance of Church

Going to church helps people feel closer to God. It also provides a sense of belonging and community.

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250 Words Essay on Church

Origins and evolution.

The Church, in Christian parlance, denotes both a physical space for worship and a spiritual community of believers. Its inception can be traced back to the 1st century AD, when Jesus Christ’s teachings began to inspire gatherings of followers.

Theological Significance

The Church serves as a bridge between the divine and the human, embodying the teachings of Christ. It is perceived as the ‘Body of Christ’, with each member playing a unique role. This concept underscores the importance of unity and mutual cooperation within the Church.

Structural Dimensions

Physically, churches have evolved from humble house gatherings to grand architectural marvels. They are often designed to inspire awe and reverence, with elements such as the nave, altar, and steeple holding deep symbolic significance.

Societal Role

Beyond its religious functions, the Church plays a pivotal role in societal development. It has been a source of education, charity, and social justice movements. However, it has also faced criticism for instances of corruption and abuse of power.

Modern Challenges and Adaptations

In the 21st century, the Church grapples with issues like dwindling attendance and relevance in an increasingly secular world. However, it continues to adapt, embracing technology and redefining its methods of outreach to resonate with the contemporary world.

In conclusion, the Church is a complex entity, vastly influential yet continually evolving. Its future, shaped by both internal dynamics and external societal changes, remains a topic of intense discussion and speculation.

500 Words Essay on Church

Introduction.

The Church, a term often associated with a physical structure, encompasses a much broader concept. It is a spiritual community, a beacon of faith, a symbol of divine connection and a cradle of shared beliefs. This essay aims to delve into the various dimensions of the Church, its historical development, socio-cultural significance, and its role in modern society.

Historical Development of the Church

The origins of the Church can be traced back to the 1st century AD, with the teachings of Jesus Christ forming its bedrock. The Church, as an institution, evolved over the centuries, adapting to changing socio-political landscapes. The split of the Roman Empire led to the schism between the Eastern Orthodox and Roman Catholic Churches. The Protestant Reformation in the 16th century further diversified the Church’s identity, leading to a multitude of denominations.

Socio-Cultural Significance

The Church has always been more than a place of worship; it is a cornerstone of community life. It has traditionally served as a hub for social interaction, fostering a sense of unity and brotherhood. The Church has been instrumental in the preservation and propagation of cultural values, traditions, and languages, particularly in societies where religion is tightly woven into the social fabric.

The Church and Education

Historically, the Church played a pivotal role in education. Monasteries during the Middle Ages were centers of learning, preserving ancient texts and promoting literacy. Even today, many educational institutions worldwide are Church-affiliated, emphasizing moral and ethical education alongside academics.

The Church in Modern Society

In contemporary society, the Church continues to play a vital role. It offers spiritual guidance and comfort in an increasingly complex world. Moreover, many Churches are actively involved in social work and humanitarian efforts, providing aid to those in need. Despite the rise of secularism, the Church remains a significant entity, shaping societal norms and values.

Controversies and Criticisms

The Church is not without its share of controversies and criticisms. Issues such as clerical abuse, gender inequality, and the Church’s stance on LGBTQ+ rights have sparked intense debates. These controversies have led to a call for reforms within the Church, urging it to align with modern societal values.

The Church, as an institution, has evolved over the centuries, mirroring the changes in society. It continues to be a significant presence in many people’s lives, offering spiritual solace and community support. Despite facing criticisms and controversies, the Church’s role as a social and cultural institution remains undeniable. As society progresses, the Church too will need to evolve, balancing its traditional doctrines with the changing societal norms.

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Berkley Center

Globalization and the growing church.

By: José Casanova

April 9, 2013

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Gospel Topics Essays

In the early 1830s, when The Church of Jesus Christ of Latter-day Saints was less than three years old, the Lord invited members of the Church to seek wisdom by study and by the exercise of faith:

“And as all have not faith, seek ye diligently and teach one another words of wisdom; yea, seek ye out of the best books words of wisdom; seek learning, even by study and also by faith” ( D&C 88:118 ).

This is more than a simple exhortation to learn about the gospel. It is an invitation from the Lord to recognize that not all sources of knowledge are equally reliable. Seeking “out of the best books” does not mean seeking only one set of opinions, but it does require us to distinguish between reliable sources and unreliable sources.

Recognizing that today so much information about The Church of Jesus Christ of Latter-day Saints can be obtained from questionable and often inaccurate sources, officials of the Church began in 2013 to publish straightforward, in-depth essays on a number of topics. The purpose of these essays, which have been approved by the First Presidency and the Quorum of the Twelve Apostles, has been to gather accurate information from many different sources and publications and place it in the Gospel Topics section of ChurchofJesusChrist.org, where the material can more easily be accessed and studied by Church members and other interested parties.

The Church places great emphasis on knowledge and on the importance of being well informed about Church history, doctrine, and practices. Ongoing historical research, revisions of the Church’s curriculum, and the use of new technologies allowing a more systematic and thorough study of scriptures have all been pursued by the Church to that end. We again encourage members to study the Gospel Topics essays cited in the links below as they “seek learning, even by study and also by faith.”

What Is the Mission of the Church Today?

W hen it comes to mission, the church has more in common with a pizzeria than you might think. 

Imagine sinking your teeth into the best slice of pizza you’ve ever had. Bright tomato sauce bursts through gooey mozzarella to land on your tongue, tempered by a buttery garlic crust. This miraculous pizza nourishes you in ways you didn’t even know you needed. (Even people with gluten and dairy sensitivities somehow feel great after eating a slice.) And, amazingly, the chef offers to make you an eternal supply, without charging a dime. 

This is the kind of life-changing deal Jesus offers his followers. And just like satisfied customers help spread the word about great pizza and servers bring it to customers, Jesus asks those of us who accept his offer to help deliver the gospel . The mission of the church is to share the gift Jesus is offering with the world, extending the incredible hospitality he shows us to others. 

The theology of mission: Why does mission matter?

“The church doesn’t do mission; the church is mission,” says Chuck Van Engen, who served as a missionary in Chiapas, Mexico, for many years. 

This message would undeniably look great on a T-shirt. And, more importantly, it captures the fundamental role of mission in defining the church. But what makes sharing the gospel the mission of the church? And why is this mission so pivotal?

The mission of the church according to the Bible

While the Bible might not specifically use the word “mission,” the concept is rooted in biblical truth . Mission signifies purposeful movement—being sent from one place to another for a purpose. The apostles of Jesus were among the first to be sent out on a mission to share what Jesus was proclaiming. 

To understand why this mission matters, it helps to see where it’s taking us. Revelation 7:9-10 offers a peek:

After this I looked, and there was a great multitude that no one could count, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, robed in white, with palm branches in their hands. They cried out in a loud voice, saying, “Salvation belongs to our God who is seated on the throne, and to the Lamb!”

This vision is the ultimate fruit of sharing the gospel around the world. Salvation doesn’t belong to any one culture, language, or race. Instead, the gift of salvation in Jesus Christ, the good news at the heart of the gospel, brings together a beautiful mosaic of cultures in worship and celebration. 

Jesus lays out the role of the church in fulfilling this vision when he commissions his disciples in Matthew 28:18-20 :

And Jesus came and said to them, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything that I have commanded you. And remember, I am with you always, to the end of the age.”

As followers of Christ, our mission is to be disciples who make disciples. The church is a way for followers of Jesus to act together as one body, with Jesus as the head, to fulfill this mission. At its best, the unity in Christ we experience in the church can even give us a taste of the glory to come in Revelation 7. Hebrews 10:23-25 describes how:

Let us hold fast to the confession of our hope without wavering, for he who has promised is faithful. And let us consider how to provoke one another to love and good deeds, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day approaching.

Following Jesus is a communal activity. We both make disciples and become better disciples by seeking Jesus together. In fact, God often speaks to us through our relationships with others. Facilitating this communal growth, worship, and prayer is part of the mission of the church, too.

The global mission of the church 

Jesus told his disciples, “be my witnesses, telling people about me everywhere—in Jerusalem, throughout Judea, in Samaria, and to the ends of the earth” ( Acts 1:8 , NLT). God called the early church to be missional outside of their own communities—to share the gospel to those in their surrounding area but also to the ends of the earth. This is our call today, too. 

The vision of the church in Revelation 7:9-10 sees people from all different cultural backgrounds come together through Jesus. Realizing that vision requires engaging in mission that reaches beyond our tribal and cultural boundaries.

The local mission of the church

In the same way, the church needs to be attentive to the needs of the people directly surrounding us. Local mission—loving those in your backyard—is exactly how Paul started doing mission work. He built relationships, participated in outreach and evangelism, practiced discipleship, taught, and trained up leaders. We often need to learn these skills within our own context before we are ready to practice them on the other side of the world. 

Jesus began his ministry preaching, teaching, and healing the sick in Galilee. He made his first disciples when he invited fishermen in Galilee to join him and learn to fish for people. 

Is the church still relevant?

The good news of salvation in Jesus Christ is as relevant as ever. The church is still relevant because the mission is still relevant. But we may need to change our methods to accomplish our mission. 

There’s no denying that the world has changed since Jesus embarked on his earthly ministry 2,000 years ago. Video calls, airplanes, and iPhones were definitely not on the radar when early missionaries like Paul went out to share the gospel. And we’re only just beginning to figure out how to use the new mission tools our globally connected world calls for. 

Even within the present day, what works to share the gospel in one culture might not be the right approach for another cultural context. 

North American churches who have long sent missionaries to other countries to share the gospel find themselves in the middle of an emerging mission field at home. In some neighborhoods, the fullest church buildings are the ones that have been converted into restaurants and apartments. The church is not the dominant cultural force in the Western hemisphere that it used to be. And fewer people see the church as an important part of their life.

If we trap the gospel message inside our empty church buildings, many people will never hear it.

Meanwhile, the gospel has never been more alive or vibrant in the Southern hemisphere. A new cultural center for Christianity is emerging in the Global South. Now Christ-followers from some of the very countries where North American churches sent missionaries in the past are beginning to descend on North America to bring the gospel.

These cultural shifts impact what it looks like to fulfill the mission of the church. The gospel is still relevant. But some of the ways we have been sharing it might not be. To reach people where they are today, we may need to embrace a few new methods. 

How do we engage in good mission work today?

Too many churches think of mission as a line in the budget allocating money to an external agency or missionary. Funding mission work is crucial. But it’s only one piece of the puzzle. You can’t outsource the whole purpose and nature of church. 

Making the mission of the church central to who you are means encouraging and preparing every member to share and embody the gospel in every aspect of life. The mission of the church is not just the work of faraway missionaries or even pastors. It’s for the whole body of believers. 

Your church should see yourselves as part of the mission work you support globally, too. That could mean taking a trip to a location where you’re supporting a missionary, doing intensive fundraising, or building a long-term relationship with people, missionaries, or partners on the ground. 

Consider how your global and local mission work can inform each other. What can you learn from your global mission partners about doing mission in your own community? How can your ministry in your own neighborhood shape your engagement with mission globally? 

If you’re looking for missional inspiration, history is filled with stories to get your imagination going. For example, a major spark behind the North American church’s early global mission work was a simple conversation at the dining table of John and Mehitable Simpkins in 1802. R. Pierce Beaver recalled the event:

A guest raised his wine glass, admired the color and bouquet of the beverage, and exclaimed, “This excellent wine probably costs a penny a glass. Just think, if we would each forgo one glass tonight, the sum saved would buy several gospels or more tracts. Should we and our friends do without some little thing each week and save a cent, think of the hundreds of Bibles and hymn books with which missionaries could be supplied in just one year’s time!”

The Cent Society was born. Mehitable Simpkins volunteered to collect donations for the society and transmit the funds to her husband, who was the treasurer of the Massachusetts Missionary Society. Donations poured in from women to the Cent Society, which eventually funded the ministry of multiple global mission organizations. 

Mehitable Simpkins was not a pastor or formal church leader; neither were the many women who sacrificed pennies each week for missions. And yet their resourceful giving paved the way for the mission of the church ( Called to Serve: Essays on RCA Global Mission , pp. 11-12).

Foundational characteristics of good mission

Adapted from the mission principles of RCA Global Mission , these characteristics have been honed by more than two centuries of mission experience.

Respectful witness

We are called to exist in harmony with diverse societies, traditions, and cultures. Our Christian witness should respect, honor, and seek to understand the value of other cultures and traditions. 

Respect and understanding for Greek culture were essential elements of Paul’s missionary work among the Gentiles. He worked to understand the places where he traveled and adapted his approach to the culture. This respectful witness taught Paul that people could be spiritually transformed by the gospel without adopting the physical customs of Judaism. Letting go of these Jewish customs helped pave the way for Christianity to spread around the world. 

Long-term mutual relationships

At its best, mission is relational and mutual. Strive for purposeful collaboration that matures into deep-rooted cooperation and significant partnership.

The story of Jesus and the Samaritan woman from the Gospel of John is an example of an approach to mission grounded in mutual relationship. Jesus breaks social norms among Jews to ask a Samaritan woman for a drink from the well. This surprising request from a Jew captures the woman’s curiosity and sparks a theological conversation.

Because Jesus is willing to ask help of a woman who would have been considered beneath him, he is able to share the gospel with her. She is rewarded for her open heart with a new life in Christ, the ultimate gift. Transformed by the interaction, the Samaritan woman spreads the word that Jesus is the Messiah among the Samaritans. And they believe in Jesus because of her testimony. Even Jesus, who gives us far more than we can ever give him, uses mutual relationships to further his mission. 

Holistic engagement

When RCA Global Mission first sent missionaries to Japan and India, they sent both individuals with training in evangelism and those with a medical background. Why? Because it is important to care for the whole person.

Caring for physical needs first is often the best way to reach someone. Jesus himself modeled this with his healing ministry. As Dara VandenBosch, a missionary in Mozambique, puts it: “dealing with a person’s physical needs is often a necessary first step to prepare the soil for God’s Word.” This approach to mission is sometimes called holistic ministry .

Sustainable empowerment

There’s an old adage that it’s better to teach someone how to fish than to give them fish. And that holds true in mission, especially when you’re reaching beyond your own community. Think about what you can do to give people the tools they need for locally sufficient, supported, and sustainable transformation in their own communities and lives. Here, too, we are looking to Jesus’s example. He showed his disciples how to make disciples and taught them his gospel so that they could share it with others. Then his followers went on to plant seeds of the gospel that could be sustained in local churches once they moved on to their next call. By design, the mission should multiply as new people carry it to new places.

Ultimately, each of us is just one small part of the mission of the church. And just like Jesus planted seeds that he relied on his followers to water, we need to work together across both cultures and generations to fulfill the mission of the church.

We believe in breaking the cycle of dependency and paternalism by promoting interdependent, Christ-centered cooperatives that culminate in locally sufficient, locally supported, and locally sustainable, faithful transformation.

Grace Ruiter

Grace Ruiter co-founded Faithward and oversaw its growth from a small blog to a ministry that reaches 100,000-200,000+ people each month. She has been asking too many questions ever since she started talking, and she has no plans of stopping now. Although her curiosity has challenged her faith at times, it's also how her relationship with God has grown to where it is today. You can get in touch with Grace at [email protected].

Eliza Cortés Bast

Eliza Cortés Bast previously worked as coordinator for Local Missional Engagement and special projects for the Reformed Church in America.

Kelli Gilmore

Kelli Gilmore is the coordinator for RCA Global Mission marketing and communications. You can connect with her by email at [email protected].

Scott Engelsman

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The Organization of the Church

Other essays.

Apart from the foundational offices of apostles and prophets, the early churches had qualified leaders, elders and deacons, who served the church under the lordship of Christ, guided by both the Scriptures and the Spirit.

The New Testament presents a consistent, though perhaps not completely uniform, pattern of church leadership. One of the offices was variously called “elders,” “overseers,” or “pastors” (all three of these terms refer to the same group and were used interchangeably in the New Testament). These leaders were charged to lead, shepherd, teach, and equip the flock entrusted to them. The other office, that of deacon, was intended to serve the needs of the flock and to enable the elders to carry out their responsibilities. Other offices mentioned in the New Testament either refer to a foundational role (apostle, prophet) or a role not tied to an individual congregation (apostle, evangelist).

The organizational structure of the early church was simple, even if not completely uniform. Churches had qualified, designated leaders who served the church under the lordship of Christ, guided by both the Scriptures and the Spirit. Although various titles were used to describe leaders in the church, oftentimes multiple terms could be used to describe the same office. But how many church offices do we find in the New Testament?

The Number of Church Offices

Apostles, prophets, & evangelists.

In Ephesians 4:11 Paul mentions that the risen Christ has given leaders to the church, including “apostles,” “prophets,” and “evangelists” (cf. 1 Cor. 12:28). Should each congregation therefore have such designated offices? The reason most Christian congregations do not use these titles (perhaps with the exception of “evangelist”) is that these offices were not tied or limited to a single congregation. This is especially true for apostles, particularly the Twelve Apostles (and the apostle Paul). In the New Testament, the Greek term “apostle” ( apostolos ) has a technical usage which specifically refers to those who were chosen and commissioned by Jesus as well as a non-technical usage which refers more generally to a “messenger” or “accredited representative” (for example, 2 Cor. 8:23; Phil. 2:25). Those given the title according to the former meaning had to be eyewitnesses of Jesus’s resurrection (Acts 1:22; 1 Cor. 9:1) and commissioned by Jesus (Acts 9:5–6; 15–16; 26:15–18; cf. Gal. 1:1). Paul declares that these apostles were given to the church as a foundational office (Eph. 2:20), which included the writing of Scripture. As such, their authority was not limited to one particular church but extended to all the churches.

Prophets are rarely mentioned in the life of the early church, with most of the references found in the book of Acts (11:28; 13:1; 15:22–23, 32; 21:11). We also know that the church at Corinth had prophets (1 Cor. 12:28; 14:20). The primary function of the prophet was to proclaim God’s word to his people, which was especially crucial before the New Testament was written (cf. Heb. 1:1–2). Again, Ephesians 2:20 confirms that the church was built on the foundation of the apostles and prophets.

The term “evangelist” is used only three times in the New Testament (Acts 21:8; Eph. 4:11; 2 Tim. 4:5). Although not much is known about evangelists, they often accompanied the apostles or were sent on special tasks. As the title indicates, their primary mission was sharing the gospel with others. Because those who held this office ministered outside the church as they evangelized the lost, the office should not be viewed as limited to a local congregation.

Informal Terms

Sometimes leaders are mentioned but no title is given. For example, Galatians 6:6 mentions that those who receive instruction should support “the one who teaches.” In 1 Thessalonians 5:12–13, Paul exhorts the congregation to give recognition and respect to “those who labor among you and are over you in the Lord and admonish you.” The author of Hebrews likewise urges the congregation to “obey” their leaders and “submit” to them (Heb. 13:17; cf. 13:7, 24). Although we do not know what particular “office” these leaders may have held, we do know that the author has in mind a distinct group of individuals.

When Paul writes the Pastoral Epistles, there are two established offices in the church—overseers and deacons. Yet, overseers and deacons were also mentioned in Paul’s earlier letter to the Philippians (1:1). In 1 Timothy 3, Paul gives qualifications for the two offices, with qualifications for overseers in 3:1–7 (see also Titus 1:5–9) and deacons in 3:8–13.

Other titles that are also used for church leaders include “elder” and “pastor.” Although the term “pastor” (or “shepherd”) is commonly used in our modern church context, it is used only one time in the New Testament as a reference to a church leader (Eph. 4:11). The verb form, poimaino , “to shepherd/pastor,” however, is used in Acts 20:28 and 1 Peter 5:2. In this latter passage, the term is understood in connection with our Lord’s title, “Chief Shepherd/pastor”; reasoning from this observation, the pastoral office has often been referred to as that of “under-shepherd.”

But what is the relationship between the terms “overseer” ( episkopos ), “elder” ( presbyteros ), and “pastor” ( poimēn )?

The Office of Elder

Elders & overseers.

The terms “elder” and “overseer” are two different titles that refer to the same office. This can be demonstrated in a least four ways. First, the two terms are used interchangeably. In Acts 20, Paul calls for the “elders” of Ephesus to meet him at Miletus (20:17) and then tells them that the Holy Spirit has made them “overseers” to shepherd God’s church (20:28). Paul writes to Titus instructing him to appoint “elders” in every town (Titus 1:5), but when he gives the needed qualifications just two verses later he switches to the term “overseer” (1:7). As a fellow elder, Peter exhorts the “elders” to shepherd the flock of God, serving as “overseers” (1 Pet. 5:1–2).

Second, elders are never given a separate list of qualifications. If elder and overseer are two separate offices, then it would seem reasonable to expect Paul (or some other New Testament author) to give the necessary qualifications for each office. Both 1 Timothy 3:1–7 and Titus 1:7–9 only mention qualifications for the office of overseer. However, in both 1 Timothy 5:17–25 and Titus 1:5, “elders” are also mentioned. If the offices are distinct, then we are never given the the qualifications for someone to become an elder which would be surprising for such an important position (see 1 Tim. 5:22).

Third, elders and overseers have the same functions of ruling or leading (Acts 20:28; 1 Tim. 3:4–5; 5:17) and teaching (1 Tim. 3:2; 5:17; Titus 1:9). Because they are given the same tasks, they should be viewed as representing the same office. Fourth, elders and overseers are never listed as separate offices which suggests that the three-tiered ecclesiastical system is foreign to the New Testament.

Elders & Pastors

Although the title “pastor” is commonly used today, it is used only one time in the New Testament as a designation for a church leader. In Ephesians 4:11, Paul declares that in addition to apostles, prophets, and evangelists, the risen Christ has given “pastors and teachers” to the church. The term “pastor” is linked with the term “teacher,” which together denote one order of ministry (i.e., the pastor-teacher).

What then is the relationship between the office of pastor and that of the elder or overseer? There are two compelling reasons these terms represent the same office. First, elders or overseers are given the same tasks as pastors of shepherding (Acts 20:17, 28; Eph. 4:11; 1 Pet. 5:1–3) and teaching (1 Tim. 3:2; 5:17; Titus 1:9). Second, if the office of pastor is separate from the elder or overseer, then we have no list of qualifications for those who hold this office. Paul gives qualifications for elders or overseers but never for pastors. Consequently, it is best to view the three terms (elder, overseer, pastor) as representing the same office in the early church. This equation of the three terms seems to be indicated in 1 Peter 5:1–4.

The Number of Elders

Although the New Testament does not designate a particular number of elders to lead the church, there is a consist pattern of each church being led by a plurality of elders. In fact, shared leadership is a common theme in the Bible, which is seen in the Old Testament with the elders of Israel. In the New Testament, Jesus chose twelve apostles to lead the church. The early church also appointed seven men to assist the apostles to care for the needs of neglected widows (Acts 6:1–6). This pattern of plurality was continued with the establishment of Christian eldership.

The New Testament evidence indicates that it was the norm for every church to be led by a plurality of elders. There is no example in the New Testament of one elder or pastor leading a congregation as the sole or primary leader. There was a plurality of elders at the churches in Jerusalem (Acts 11:30; Acts 15:4, 22–23), Antioch of Pisidia, Lystra, Iconium, and Derbe (Acts 14:23), Ephesus (Acts 20:17; 1 Tim. 5:17), Philippi (Phil. 1:1), the cities of Crete (Titus 1:5), the churches in the dispersion to which James wrote (Jas. 5:14), the Roman provinces of Pontus, Galatia, Cappadocia, Asia, and Bithynia (1 Pet. 5:1), and possibly the church(es) to which Hebrews was written (Heb. 13:7, 17, 24).

The Authority of Elders

According to the New Testament, elders possess authority. Paul instructs the Thessalonian Christians to respect those who “labor” among them, who “are over” them in the Lord, and who “admonish” them (1 Thess. 5:12). Just as elders have authority in their homes, so also they have authority in the church (1 Tim 3:4–5). Paul tells Timothy that the elders who “rule” (or lead) well are worthy of double honor (1 Tim. 5:17). The author of Hebrews appeals to the church to “obey” and “submit to” their leaders (Heb. 13:17; see also 1 Cor. 16:15–16; 1 Pet. 5:5).

The duties of the elders also infer a certain amount of authority. As teachers, they are charged with the task of authoritatively proclaiming God’s Word (1 Tim. 3:2; 5:17; Titus 1:9). As shepherds, the elders are given the task of leading God’s people (Acts 20:28; Eph. 4:11; 1 Pet. 5:2). As representatives, they speak and act on behalf of the entire congregation (Acts 11:30; 20:17).

The authority of the eldership comes from God and not the congregation (Acts 20:28; Eph. 4:11). Furthermore, the elders’s authority is not absolute (Gal. 1:8). They derive their authority from the Word of God. The authority that the elders possess is not so much found in their office but in the duties they perform. Finally, the authority of the elders did not extend beyond the local church.

The Qualifications & Duties of Elders

The qualifications for an elder or overseer represent the basic characteristics that are expected of all Christians (1 Tim. 3:1–7; Titus 1:5–9; 1 Pet. 5:1–4). The focus of the qualifications is on who a person is more than what a person does. The only qualification that directly relates to an elder’s duties in the church is that he must be “able to teach” (1 Tim. 3:2) sound doctrine and be able to correct those who are in error (Titus 1:9).

Elders have at least four main roles: (1) leader, (2) shepherd, (3) teacher, and (4) equipper. First, an elder is called to lead the church. Just as a husband and father leads his family, so also an elder must lead the church (1 Tim. 3:4–5). Those who lead well are worthy of double honor (1 Tim. 5:17). Second, an elder is called to shepherd Christ’s church (1 Pet. 5:1–2). The elders must be willing to protect the sheep from the false teachers (Acts 20:28–29). Elders are called to visit those who are spiritually and physically sick or weak (Jas. 5:14). They are to care for the souls entrusted to them as “those who will have to give an account” (Heb. 13:17). They must follow the example of Jesus, “the chief Shepherd” (1 Pet. 5:4) who “lays down his life for the sheep” (John 10:11; cf. 15:13). Third, elders are teachers of God’s word (Eph. 4:11; 1 Tim. 3:2; 5:17; Titus 1:9). Finally, elders are to equip others to do the work of the ministry (Eph. 4:11). Just as Paul urged Timothy to entrust what he learned to faithful men who would then teach others (2 Tim. 2:2), so also elders are to raise up the next generation of leaders and disciple-makers in the church.

The Office of Deacon

The office of deacon is a separate and distinct office to that of the elder (or overseer or pastor). The word “deacon” comes from the Greek term diakonos , which normally means “servant.” In some contexts, however, the term can be used more formally to designate someone who holds an office in the church. Of the 29 occurrences of diakonos , only three or four refer to an office-holder (Rom. 16:1; Phil. 1:1; 1 Tim. 3:8, 12). The origin of the deacon seems to be connected to the Seven chosen in Acts 6. Although the noun “deacon” is not used, the verbal form is used and so this passage serves as a prototype of the New Testament deacon.

When the apostles discovered that the Hellenistic widows were being neglected, they decided to call all the disciples together to choose seven qualified men to be appointed with the task of overseeing the daily distribution of food. By appointing these men, the apostles took this problem seriously but also did not get distracted from their primary calling of prayer and the ministry of the word (Acts 6:1–6). This is a similar paradigm to what we see with the offices of elder or overseer and deacon. Like the apostles, the elders’s primary role is one of preaching the word of God (Eph. 4:11; 1 Tim. 3:2; 5:17; Titus 1:9). Like the Seven, deacons are needed to serve the congregation in whatever needs may arise. Thus, Acts 6 provides a helpful model of how godly servants can assist those who are called to preach the word of God and shepherd the church of God.

The New Testament does not offer much information concerning the role of deacons since the qualifications in 1 Tim. 3:8–12 focus on one’s character and family life. The most noticeable distinction between elders and deacons is that deacons do not need to be “able to teach” (1 Tim. 3:2), which suggests that the deacons do not have an official teaching role in the church. As the title itself indicates, deacons do not rule or lead the congregation but have a service-oriented ministry. Like elders, deacons must lead their families well. But when referring to deacons, Paul omits the section where he compares managing one’s household to taking care of God’s church (1 Tim. 3:5). Deacons are not given a ruling or leading position in the church since that is a function that belongs to the elders. Although the Bible does not clearly indicate the function of deacons, based on the pattern established in Acts 6 with the apostles and the Seven, it seems best to view the deacons as servants who do whatever is necessary to allow the elders to accomplish their God-given calling of shepherding and teaching the church. As a result, each local church is free to define the tasks of deacons based on their particular needs.

The New Testament presents a consistent, though perhaps not completely uniform, pattern of church leadership. Sometimes these leaders were called “elders,” “overseers,” or “pastors” (all three of these terms refer to the same office and were used interchangeably in the New Testament). The overwhelming evidence in the New Testament is that every congregation was led by a group of elders and not merely by a single pastor. While elders do have authority to lead the church, their authority should be balanced by the congregation.

Further Reading

• Alexander Strauch, Biblical Eldership: An Urgent Call to Restore Biblical Church Leadership
• Benjamin L. Merkle, 40 Questions about Elders and Deacons
• Benjamin L. Merkle, Why Elders? A Biblical and Practical Guide for Church Members
• Greg R. Scharf and Arthur Kok, The New Elder’s Handbook: A Biblical Guide to Faithful Leaders
• Jeramie Rinne, Church Elders: How to Shepherd God’s People Like Jesus
• Phil A. Newton and Matt Schmucker, Elders in the Life of the Church: Rediscovering the Biblical Model for Church Leadership

This essay is part of the Concise Theology series. All views expressed in this essay are those of the author. This essay is freely available under Creative Commons License with Attribution-ShareAlike, allowing users to share it in other mediums/formats and adapt/translate the content as long as an attribution link, indication of changes, and the same Creative Commons License applies to that material. If you are interested in translating our content or are interested in joining our community of translators,  please reach out to us .

This essay has been translated into French .

The Church: The Body of Christ Essay

In society and culture, the word “Church” is used in various senses. It might be treated as a building intended for religious activities, a denomination, a local community, or a meeting of the group of believers professing Christ. The word “Church” can mean all the Christians in a given country, or only those who relate themselves to a certain theological current or tradition.

The Church is not a new religion, a special religious organization, or a special system of a spiritual reformation of the human society in the world. Nothing close to that meaning has been told by the Lord – therefore, undoubtedly, the Church is the society of His pupils.

The Church, through which the risen Lord acts in the world, often is figuratively named the body of Christ, “So we, being many, are one body in Christ, and every one members one of another.”(King James Version, Rom. 12.5).

The Church, i.e. the Body of the Christ, consists of all the revived souls, each of which is expiated by the blood of the Christ, and transformed by the Holy Spirit. In such way Paul has expressed the live, indissoluble connection of the Lord with the believers, shown in the constant influence of the Christ on Church, which He invigorates and fills with His Spirit; being The Head of the Church, “For the husband is the head of the wife, even as Christ is the head of the church: and he is the savior of the body” (Eph. 5.23), the Church owing to Him finds life.

In addition to this, in the image of the Body of Christ, Christians see the ideal model of the true mutual relations between the members of the Church, based on dialogue in the Christ; like organs of one Body, the members of the Church help, support and supplement each other.

Describing the Church as a body, there are many places in the New Testament that run across such image of the Church. When Paul compares the church to a human body, “And hath put all things under his feet, and gave him to be the head over all things to the church, which is his body, the fulness of him that filleth all in all” (Eph. 1.22-23), it is obvious that he speaks here about the unity and interrelation of all the members of the Church. Comparing the Church not merely with the body, but with the body of the Christ, “Now ye are the body of Christ, and members in particular” (1 Cor. 12.27), Paul places the emphasis on the unity of the believers through their communication with the Christ.

It is remarkable that from such metaphor, another one organically follows, notably the correlation of the Christ and the Church as the Head and the Body, “And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence” (Col. 1.18). The text of the Epistle to the Colossians (Col. 1.1-8), affords ground for saying that the connection of the Church with the Head defines its viability. Through His Rise, all the believers find participation in a new life, where following the same language of images, if the Head was separated from the body, it will die.

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IvyPanda. (2021, October 22). The Church: The Body of Christ. https://ivypanda.com/essays/the-church-the-body-of-christ/

"The Church: The Body of Christ." IvyPanda , 22 Oct. 2021, ivypanda.com/essays/the-church-the-body-of-christ/.

IvyPanda . (2021) 'The Church: The Body of Christ'. 22 October.

IvyPanda . 2021. "The Church: The Body of Christ." October 22, 2021. https://ivypanda.com/essays/the-church-the-body-of-christ/.

1. IvyPanda . "The Church: The Body of Christ." October 22, 2021. https://ivypanda.com/essays/the-church-the-body-of-christ/.

Bibliography

IvyPanda . "The Church: The Body of Christ." October 22, 2021. https://ivypanda.com/essays/the-church-the-body-of-christ/.

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Manuscript Releases, vol. 5 [Nos. 260-346]

• EGW Writings
• Manuscript Releases
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• MR No. 260—Publishing Houses as Training Schools
• MR No. 261—In Manuscript Release No. 1185
• MR No. 262—In Testimonies to Southern Africa, pp. 87-89
• MR No. 263—Ellen White's Burden in Norway and Sweden
• MR No. 264—A Message to the President of the General Conference
• MR No. 265—The Seven Last Plagues
• MR No. 266—The Roth Family
• MR No. 267—Women in the Church
• MR No. 268—Social Work and the Three Angels’ Messages
• MR No. 269—Attitude Toward Creeds
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• MR No. 280—The Shut Door; Ellen White's Labor for Sinners, 1845-1850
• MR No. 281—Three Early Letters
• MR No. 282—Mariology
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• MR No. 291—The Work in the Large Cities
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• MR No. 293—The Relation of Ministers and Physicians
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• MR No. 296—Statements on Securing Decisions
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• MR No. 300—Gaining a Life Which Lasts Through Eternity
• MR No. 301—Miscellaneous Manuscript Items
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• MR No. 303—In Selected Messages, book 3, pp. 363-378
• MR No. 304—Spirit of Prophecy Emphasis Week Materials
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• MR No. 307—In Sermons and Talks, Vol. 1, pp. 360-383
• MR No. 308—On Elmshaven
• MR No. 309—The Formative Years of the Church
• MR No. 310—Concerning Ellen White's Marriage
• MR No. 311— Published in The Remnant Church; Its Organization, Authority, Unity, and Triumph (1934), available from White Estate
• MR No. 312—Worldliness in Musical Lines
• MR No. 313—Work Among the Jews
• MR No. 314—Unique E. G. White Expressions
• MR No. 315—Righteousness by Faith; Public Relations
• MR No. 316—Temperate Living and Health Reform
• MR No. 317—Ecstatic Experiences in the Early Days
• MR No. 318—The Christian Pathway
• MR No. 319—History of Adventists in Italy
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• MR No. 321—Ellen G. White and SDA Education
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• MR No. 330—Women as Workers in the Cause of God
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Modal title

Study center.

The church at the end of the world – photo essay

Perched atop a scree hill north of the village, a Russian Orthodox church keeps watch over the Antarctic outpost Villa Las Estrellas. It was built in 2002 from wood shipped from the Siberian city of Altay and its bells were brought from Vladimir, a city east of Moscow

Across Fildes Bay from the glacial mass of the Bellingshausen Dome, the Holy Trinity church sits atop a narrow ridge on King George Island: the southernmost Orthodox church in the world.

The Russian monk Father Mitrofan Soldatenko and curate Denis Ianenkov.

At 6am every Sunday morning, Denis Ianenkov – a drilling specialist from Moscow who works with the Russian Antarctic Expedition – climbs groggily up a rickety ladder into a tiny bell tower and pushes open the windows, letting in a blast of icy wind and snowflakes which stick in his tousled hair and beard.

With no room to move between the roof beams, he taps on a set of tight strings in front of him one by one to play a peal on the bells, announcing the morning’s service.

Ianenkov rings the bells to announce the morning’s service.

Down in the chapel, a row of Crocs waits by the door for worshippers to slip on, although usually just one or two come by.

In the warmth and silence inside, there is no trace of the sounds of machinery which drift up from Russia’s Bellingshausen research station, nor the howl of the wind or hum of diesel generators in Villa Las Estrellas, the tiny Chilean village below the church.

Pastor Mitrofan Soldatenko, 47, was born in Izhevsk in the western Udmurt Republic and joined the Orthodox church as a hieromonk after completing his military service in Siberia. He was stationed to the Holy Trinity church in 2020, four years after Patriarch Kirill became the first leader of the Orthodox church to visit Antarctica .

For his services, Soldatenko swaps the fleece and dungarees he wears around his cabin for an embroidered ceremonial habit with a gold trim, and pulls his hair back into a tight bun to officiate the ceremony.

Ianenkov cooks and also runs the souvenir shop.

While Ianenkov reads prayers from a lectern in a soporific monotone, slipping between Russian, Spanish and occasionally English, Soldatenko drifts in and out from behind a screen, his ornate gown trailing behind him as he swings a censer, wafting fragrant incense into each corner of the tiny chapel.

For big celebrations like the Passka Festival, they might see 15 or 20 worshippers trudge up to the church for their service, but both men say that the peaceful silence is reason enough to wake up to perform the service.

Father Soldatenko holds a service. Ianenkov lights candles.

In 2007, the Holy Trinity church was even the location for a wedding between a Chilean and Russian researcher.

Nineteenth-century sailors rounding Cape Horn held that “below 40 degrees south there is no law; below 50 degrees south, there is no God,” but nowadays, there are eight churches dotted across Antarctica .

Father Soldatenko on his way down the hill to the Russian base for supper.

The 15-metre-tall (50ft-tall) Holy Trinity church, the only Orthodox chapel in Antarctica, was built in 2002 from wood shipped from Altay, Siberia. Its bells were brought from Vladimir, a city east of Moscow.

On a nearby hilltop is a Catholic church, which performs its services each Sunday, mostly for members of the military stationed in Villa Las Estrellas with the Chilean air force and navy.

The oldest chapel, the Whaler’s church in South Georgia, was built by Norwegian sailors in 1913. It hosted Sir Ernest Shackleton’s funeral service in 1922 before he was buried in its cemetery.

During the week, Soldatenko operates machinery and drives creaking trucks down at the Russian research station.

Father Soldatenko’s prefab by the church that he and Ianenkov live in.

Father Soldatenko in his bedroom, and in the sitting area in the prefab.

Father Soldatenko and Ianenkov sit and eat with Alex, who occasionally attends and works at the Russian base.

He lives in one of three prefabricated cabins with Ianenkov and another colleague, where their immaculate rooms are lined with wooden panelling and shelves of leather-bound books. On their nightstands are trays filled with geodes and crystals collected from around the Antarctic peninsula.

Soldatenko is keen to show off the shiny, plastic-panelled football he was given for this birthday – and the guitar he plays on the long winter days when the snow is too deep to venture outside.

Ianenkov heads home.

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Joseph Smith Papers: What the Prophet’s ‘Legal Records’ reveal about his life

Joseph smith was involved in nearly 200 legal cases as plaintiff, defendant, witness or judge.

By Church News

In the spring of 1844, a Black man only identified in legal records as “ Chism ” was suspected of a crime, seized and whipped by a mob of drunken men in Nauvoo, Illinois.

Following the assault, the man sought safety in the office of Joseph Smith, who then served as the city’s mayor and justice of the peace.

At a time when wrongs against Black individuals were not prosecuted, Joseph did his best in his legal capacity as justice of the peace to bring the perpetrators to justice, said Jeffrey Mahas, a historian with the Joseph Smith Papers.

To read the full story, visit TheChurchNews.com.

Man accused of N.J. church arson previously used fire on insects at the site, cops say

• Updated: Apr. 23, 2024, 2:22 p.m. |
• Published: Apr. 22, 2024, 1:59 p.m.

• Matt Gray | For NJ.com

A man charged with setting a church ablaze in Gloucester County on Saturday morning was allegedly granted access to a storage area at the site, where he periodically used a butane torch and brake cleaner to fend off insects, according to court documents.

Brian P. Cannon, 44, of National Park, is charged with two third-degree counts of arson and third-degree aggravated assault for allegedly setting fire to Colonial Manor United Methodist Church in West Deptford, according to police.

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• Family returns to N.J. park where Dulce Alavez vanished to mark her 10th birthday
• Bullet hit 3 sheriff’s officers in misfire at N.J. shooting range, records show

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