The church
The Christian view of the church was influenced by the Old Testament concept of the qahal, the elected people of God of the end time, and by the expectation of the coming of the Messiah in Judaism. The Greek secular word ekklēsia, the term used for the church, means an assembly of people coming together for a meeting.
In Christianity the concept of the church received a new meaning through its relationship to Jesus Christ as the messianic inaugurator of the Kingdom of God: (1) with Christ the elected community of the end time has appeared; (2) the church is the eschatological gift of the Holy Spirit, which already flows through the life of the church (Acts 2:33); (3) the community of the end time consists of those who believe in Jesus Christ—the idea of the elected covenant people (i.e., the Jews) is transferred to the “new Israel”; (4) the church forms the body of its Lord; and (5) the church consists of “living stones,” from which its house is “built” (1 Peter 2:5).
Jesus himself created no firm organization for his community; the expectation of the immediate imminence of the Kingdom of God provided no occasion for this. Nevertheless, the selection of Apostles and the special position of individual Apostles within this circle pointed to the beginnings of a structuralization of his community. After the community was constituted anew because of the impressions made by the appearances of the resurrected Christ, the trend toward structuralization continued.
The unity of the church, which was dispersed geographically, was understood from the viewpoint of the Diaspora (the dispersion of the Jews outside Palestine after the Babylonian Captivity). In the Letter of James, the scattered churches of the new Israel are identified as “the twelve tribes in the Dispersion” (1:1). The Didachē, or the Teaching of the Twelve Apostles (2nd century), viewed the church in terms of the bread of the Eucharist, whose wheat grains “are gathered from the mountains.” The idea of the preexistent divine Logos became the concept of the preexistence of the church, which included the view that the world was created for the sake of the church. The earthly church is thus the representative of the heavenly church.