Menu
header photo

 The Social Anarchist  Party 

 the party promoting Property Rights

What Is The Church

What is the most fundamental question in the universe? What of all the things that beset us, oppress and confound us, needs solving in the direst kind of way?

Despite what most people assume the most fundamental issue, is not the nature of reality or the origins of the universe. It does not matter where we came from nor what political party we vote for. The pivotal issue is not a question about the nature of energy, or of matter or of truth. In fact, even when these questions may seem important, they import is largely borrowed from the larger and more important issue to be discussed below. All questions wait upon the resolution of a single pivotal question. One question with one solution holds the key to solving these other issues.

The most fundamental question concerns the nature of the church. This question may not appear fundamental to many. A very large number of persons is bound to think it fails to be important.

This resistance is natural in a world in which God is assumed to be a mental abnormality. If the nature of the church is of fundamental importance it is only because God is fundamentally in charge.

At this point the usual disclaimer will be issued by atheists. Atheists do not believe in God and so they will claim the nature of the church is of no interest to them. But the importance of a question does not hinge on what people think to be important. The importance of a question, its centrality, hinges on its ability to solve questions we do think are important. The importance of an issue hinges on the consequences of not adequately responding to the issue. Who foresees the damage an invasive species will do until the damage is well on its way?

Unless atheists can solve the dilemma as to the nature of reality without referencing the nature of the church their opinions are for more irrelevant than they think the question is.

Despite the desire to minimize the significance of the question there remains a need to take notice of the objections of non-believers. If the nature of the church is that important why don’t atheists see the question in a more positive way? Why do they not come to this problem of what the church is, in their attempts to solve other issues such as the nature of reality?

If, for example, the nature of the church is key to solving our economic problems why do atheists not find they need to address the nature of the church during their research into economics?

Interestingly atheists rarely say they reject the church, the definition of an atheist is someone who rejects God. Perhaps in their rejection of God atheists are no longer intellectually capable of even registering questions about the nature of the church.

Christians see evidence for God. Why don’t atheists? For the solution to this question we need to return to the question about the nature of the church. Christians see God from a different perspective than atheists. This has to do with the nature of the church.

Christians are members of the Christian church when they perceive God. Christians are the church because we acknowledge God. Conversely, Christians acknowledge God because we have become members of his church. Atheists do not belong to the church and see no evidence for God. Conversely, they see no evidence for God because they are not members of his church. Do they fail to see God simply because they fail to see a need to join the Christian church?

We cannot understand the apperception of God without understanding the nature of the church.

Christians see God as from within the body as Christ; that is as members of the church, because it is our seeing God that defines the membership of the body of Christ. The body sees Christ because seeing Christ defines the body of Christ. Those outside of the body do not see Christ because this is what defines them as secularists. It is precisely this blindness that defines them as pagan and why logically they are not and cannot be, part of the church.

On the other hand, this creates something of a dilemma, even a paradox because it fails to explain why we of the church see evidence for God as the church whereas others who are blind to the evidence are blind to the evidence. How do we get people to see Christ is in another sense a question of how do we get people to become part of God’s Holy Family?

Scripture tells us that we Christians are the church. When Christians see evidence for God we are not just saying we see Him in our own lives we want him to be part of our lives. The seeing is more of a relationship than a question of logic. But what this means is that when atheists say they see no evidence they mean not just that they do not see God in their own lives they do not see a need for God in their lives and indeed do not feel any need to include him in anything. There is a lack of need for his presence in the life of an atheist more than a failure of logic. But, does this not also suggest atheists do not see God in our lives either. Atheists cannot see God because they do not see the church. They do not see the church and so do not see any modelling of man and Christ in a relationship.

Which brings us back to the question as to what the church really is.

Christians are the embodiment of God on earth. The physical Jesus embodied God and man. He built his church to embody himself to the world. But the church is not an idol, it is not a static representation anymore than Jesus’ modelling of God was static. Jesus modeled God by his life. This same obligation rests on us.

Jesus life brought people to God. When they saw Jesus, they saw God. This was not just a claim to Jesus’ equivalence with God. People saw God when they saw Jesus because he perfectly emulated God to those around him.

He built the church because of who he was as a life lived in this world. This is what we as the church are expected to do, but what are we building? Christians build denominations, creeds, meeting houses and missions, what Christians do not do is live as a Christian and therefore there is no church that is the true body of Christ.

When the world looks at the church they do not see Christ. As Christians we worry about getting the unbeliever to see Christ. This is the wrong problem. We need to get the unbeliever to see us as the church. We are Christ’s body on earth. When atheists say they do not see God they mean they do not see the church, they do not see us as God’s representation, they do not see us as the church. Atheists are not blind to God, they are blind to us as the church.

A person does not gain entry into the body of Christ by self-identifying as a Christian. Self-attestation or self-legitimization works for liberals who want to change their gender, it does work for the Kingdom of God. There are too many people who have identified as Christian who are not part of the body of Christ. It has made the church almost impossible for the seeker to find. Everywhere we see pseudo-Christians and false churches. Christ himself questioned if when he returns he will find even one who truly believes.

The church is one people under Christ. The reality of Christianity is very simple. To be the body of Christ we only need to stop trying to justify our customized versions of what it means to be Christian. Christianity was not made so we could all express our individuality through the church. Christ uses the imagery of one body to describe the church because even if we are individuals it is our common body and shared purpose that remains paramount.

The designation of the church as the body of Christ makes it simple for us to understand what is expected of us. A body does not have many heads. No part of a body is useless or more important that the other parts. This imagery does not allow for one church to be more virtuous or deserving than another. There can be no Christian church that is marginally better or more Christian than another. The church does not have a hierarchy. There has to be a right way to live that is Christian that corresponds to the human body; everything else is wrong and blasphemous. There is no person who is more Christian than another. No one has earned salvation through his or her superior modeling of Christ. If we are not living as a church, we are not the church nor part of the church. If we are saved, we are saved and one of many saved by the grace of God. There are no degrees, one is in or out.

Christianity is not a faith of degrees. It is not possible to be a Christian who believes but not really, no one can be 60% faithful. We are in or out. We are either with the world or for Jesus. We are for God or not. God does not deal in percentages. With God one is a believer and a follower or not.

This is not the way the world thinks, it assumes we need a different church for every taste and possible preference. If we do not care much for poor people join the Episcopalians, if you want something staid and solid the Anglicans may suit you, or if less on tradition go for a Baptist church. Baptists too boring, join the holy rolling Pentecostals. If you are up to a real fire and brimstone message attend a Presbyterian service. We have mega churches and house churches, each with its marketing message; each targeting a different social group.

Humans think in terms of percentages and proportions. God does not. Leaders think the important thing is to approach the world as a kind of sheep in wolves clothing. It is even possible to find churches that dispense with the bible and Jesus and focus on the more fun and empathetic elements of Christianity. One Anglican church preaches the mass of Beyoncé believing rock music can teach us about God better than Scripture.

In short there are churches for every taste even those that verge toward the satanic, so desperate are some leaders to disguise themselves as part of this world.

The principles laid down to govern the church are not subject to revision. The church is built upon faith in Jesus. If we believe in him, we must be part of the church. To be part of the church we must believe in Jesus. These are absolute conditions.

We are one body and one spirit, not an ephemeral sense of commonality. The church is an organization in the sense we are one body and we work as one body. We are one body and bodies need structure. Individually we are the cells of the body. The cells form organs and the organs serve a purpose that has meaning only within the structure of the unity of which they are part.

No part is superior or more necessary than the other. No church has superiority of doctrine or creed. No church is the model for others. Only Scripture defines the nature of the church.

The church is not something made be men, not a structure, an organization, not a creed or doctrine in the sense we understand these things. The church is made by the hands of God and so can only be made by men submitting to the Will of God.

The ecumenical movement has been usurped by the same ones who have usurped the building of the church for their own ungodly ends. The church is not about creating followers by a charismatic leader.

If the church is not about numbers of people or about leaders or doctrines or creeds how is the World Council Of Churches to negotiate a settlement between leaders as to the doctrines and creeds of a single church? Its an exercise doomed to failure.

There is only one way to build the church. There is only one church that can be built. We cannot dictate to God either as to the church that will be built or how it is to be built. Our perverse human designs will fail, and they have failed. We are being defeated by the forces of evil because we are not putting on the whole armour of God.

The work of the church is to build the church as God dictates to us. Its not doctrines and denominations and creeds that we are to build. It is not simply warm bodies we are to put into pews. The church is an extension of who we are. If we are a body we are to grow as a body, we are to add cells to our body and expand as a viable organism. Our growth is a growth in unity, not diversity. We grow an organization that has structure and design and purpose.

The church grows as the body grows; under the guidance and Hand of God.

The bible tells us a body divided cannot stand. There is to be unity. The task of a Christian is to bring others into the body of Christ. This is not a physical act of bringing someone into a building nor is it an ideological transformation in which we convince others that our doctrine is the right one. We need to reconcile man to God and we do this by bringing them into conformity with the body of Christ, it is an operational or organizational transformation in which the individual ceases to support the world and works to build the body of Christ.

The problem comes when we start to talk about implementation. There seems to be only one of two choices for a Christian. Believers could go the Roman Catholic route and help create a theocratic dictatorship or travel the Protestant route and permit a kind of theological anarchy.

Neither course appears inherently Christian. Dictatorship is about as far from Christian theology as one can travel but permitting anyone to set up a church and decide individually what to teach is organizationally foolish.

The problem is created by Christians starting with the wrong foundation, to some degree both Catholics and Protestants have been misled by their reading of Scripture in reference to Peter and the apostles as the key element in founding a church.

The Catholics in deferring to Peter have created a monolithic, and moribund church. By subscribing to Apostolic succession, Protestants have permitted a multiplicity of divisions amounting in the eyes of many to chaos, and God is not the author of confusion. Over time a falling away from even this position has gathered momentum as more and more churches see the established churches do not represent the truth of the gospels.

One cannot derive legitimacy from a church that has lost its sanctity. Who is there to oversee this apostolic succession and to ensure its continuity? Does deriving one’s licence to preach from another pastor in the apostolic line legitimize one’s message if the line has ceased to be biblical? Have not the Catholic church and others sought legitimacy for their message and doctrines based on organizational historicity rather than on scriptural authenticity?

It is not a big step to reject the need to derive pastoral authority from the Apostles when those who subscribe to the doctrine of Apostolic succession fail to live biblical lives and cease preaching a biblical message. If the Apostolic succession has been broken or so corrupted one cannot get ordained as a true follower of Christ, the schools and teachers refusing to teach sound doctrine, how can Apostolic succession be a valid Christian doctrine?

The ecclesiastical interpretation that gave rise to churches based on Apostolic Succession was an error that has never been appreciated or corrected but has led to multiple divisions within the church. What has pastors, or priests to do with the nature of the church? Is the church built on its administrative heads or the body itself?

It is not Peter nor even the Apostles on whom Jesus builds the church. Jesus is the foundation, but the church is the representation of Jesus on earth. To build the church is to become organizationally, more like Jesus. The church is the body not the organizational heads and certainly not human formatted doctrines.

The church is built by the body transforming itself into Jesus. It is not built by any man, not even an Apostle, or his successors, deciding if one is a Christian or not. This simply plays up to man’s interpretation of what faith is. Is it conceivable that one is not saved despite accepting Sola Scriptura because one rejects the infallibility of the pope? Who on earth can see man’s heart and if we do not see the heart of man how can we decide who is saved or who is not? Can a pope or other ecclesiastical authority ban you from entry into the body of Christ and salvation because you infuriated him over some issue, as Luther did? If Luther is saved what meaning has Apostolic Succession?

They key to understanding Jesus and the nature of the church is understanding the death of Christ. His crucifixion represents Christ taking responsibility for the fall and sin of man. He lived to save us and died for our sins by paying our sin debt. In so doing Jesus separated from the world, he became the Savior of the world and this set him apart.

In human terms we must also work to separate from the world, to be in the world bodily and yet not of the world. We have a different path and are of a different linage.

We are responsible for the world and our fellow man as a church. This is encapsulated in the concept of Dominion but also in the Command that we love God and we love our neighbor as ourselves. But this commitment cannot be played out in the aggregate. This is the error liberals make and it is one of those things that serves to separate liberals from the church.

Gen. 1:26 And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. 1:27 So God created man in his own image, in the image of God created he him; male and female created he them. 1:28 And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.

This decision was never rescinded. He told man as a totality, to be fruitful and to have dominion over everything on the earth.

Dominion is not an office. We do not possess Dominion regardless of how well or poorly we steward what we have. Dominion is an expression of our responsibility over all things. Our failure to exercise this responsibility is matched by a lack of dominion.

Babylon is mankind without dominion; without responsibility. Those of us who wish to exercise responsibility must be separate from those who see the earth as something to exploit in keeping with their own agenda.

In coming together in the church, we separate from the world because we become a life based on responsibility for the earth and for others. This is simple logic. The very concept of building the church tells us we need to separate from the world. This is for the most part well understood and agreed to, but we need to understand the mechanics of separation better.

The problem we face as Christians is that we are not separate, the world is where we earn our living. A bigger problem is that the church we want to build is built using resources gained from our time in the world. Our ability to build the church and sustain the church becomes limited by our ability to acquire assets working in a world that is not friendly to what we are trying to do. Is it strange that so many churches are declining in influence, numbers and even closing their doors?

Building the church, whether a conventional version or a more biblical one, requires control of real wealth, what are called assets. What we need to do is to not just separate ourselves spiritually from the world we need to separate in every sense of the word leaving only the fact that we are physically in the world. Indeed, it is not meaningful to say we are separate from this world and not of it when everything our life depends on is in the Babylonian system. How are we separate if everything we value is not separated from the fallen world also? How can we exercise Dominion devoid of the means of survival without Babylon’s assistance?

The bible says that were two or three are gathered in his name there will he be also. This is all it takes to build the church. This has no reference to Apostolic Succession nor to the doctrine subscribed to, nor to the place in which we gather. Separation does not happen with one person and it does not happen when a few people are juxtaposed in pews. Church is several people gathered together in his name. To be gathered in Jesus name is to be gathered in obedience to his will.

If we are not of this world then nothing we are and do can be of this world either. As Christians we are permitted personal possessions but everything we have including our skills, capital and other resources are to be put in the service of God. To be a Christian is to be a steward of that which belongs to God, including our very lives.

We cannot separate from the world without taking all we have and can do with us. We need what we have to be able to do all we can do.

Peter owned a sword and we are told the followers of Jesus were told to take only their garments and not to add to their baggage when he sent them out. These are personal possessions. These are used for Christ’s glory simply by being used to keep a Christian and his or her family alive. A more divisive issue is what economists call our capital.

The bible tells us to divest ourselves of what some refer to as private meaning commercial, possessions. Private possessions are possessions used to make money and these assets contribute to self-glorification and aggrandizement. Ownership of assets whose purpose is for investment and wealth generation is wrong.

The Apostles, we are told, had a common purse.

The 1st Century church members sold what they had and laid this at the Apostles feet for sharing. If we are to be a church, we need to build the economy of the church. We need a church that provides for the needs of the people in a separate and biblical way.

When it is said that God provides we need to realize it is through his church that God responds to the needs of his people. God works through us. He can only achieve His purpose through us depending on how well equipped we are. His purpose is tied up with His Plan for the church. His Plan can be implemented only if his people are well equipped. His Plan calls for a people who are separate and we cannot do his Will with one foot in the world and the other on the threshold of the church. That is if the Christian leaves the world and in leaving the world leaves everything he has behind, with the world, he or she becomes ineffective and in fact a dependent of the state. We cannot separate physically without separating politically and economically.

We cannot do God’s work as individuals working alone we need others, we need a total solution, a social response. Therefore, we are to be a church. We need others to fulfill the purpose of God. We are not of the church if we do not require fellowship. A Christian is not a lone wolf.

Two or three gathered in his name is not two or three individuals each with their own agenda and priorities. To separate from the world, we must make a clean and total division from everything that is the world. But this means we need to join more fully with other Christians.

The bible tells us there is no fellowship of light with darkness. We are to be a light to the world. We cannot be a light to the world if we are part of the world. To be a light is to show people the way out.

Nor are we a light by ourselves. We become a light when we join with others. Our light is a light generated in fellowship.

The biggest problem we face as Christians is how to build the church because knowing how to build the church tells us what it means to be the church. It takes only two or three to start the process. But to build the church we first need to create the church. To create the church, we need to be clear what the finished product looks like. We need to know how to be the church. We need to come together with the express purpose of building the church in the way God envisioned. To do this we need most of all to understand what it means for us to be part of the church that is in the process of building itself. To build the church is to transform ourselves into a true follower of Christ.

The church of God is not an ornate building nor a group of persons even if they say they believe. As we mention, it is not enough to say one believes one must believe to the point at which the Holy Spirit is able to enter your life.

We must gather in his name. We must be prepared to do his work which is to lead people out of darkness and into the light. To do this we must be a transformed person. It’s a total separation of the church from the state and all the institutions of this fallen world because it is a transformation of the individual. If we come together in his name it is with the intention of leaving this world behind both physically and mentally. The church is a vehicle of personal transformation that leads to a transformation of the world.

The bible tells us we are saved by faith, but we cannot have faith without works, faith without works is dead. We cannot have works without organization. Organization is dead without resources. The church is the people of God coming together to pledge resources to the work of God. Perhaps you have time, money or other assets you can donate. This is what it means to come together in the name of Jesus. It is coming together to do the work of Jesus and this requires resources, even as the young boy provided the loaves and fishes we must bring something to the mix.

Does it make sense to tell the hungry to go in peace or the unclothed to be well?

Charity is a huge issue. There appears to be the need to give as asked and yet we know this is not possible and knowing we cannot give to everyone that asks creates a lot of stress for some Christians. They think if they do not give cheerfully to every request they are not being a good Christian.

We go shopping and the cashier asks for a donation along with the bins for food for the food bank waiting for a donation and prices for food and everything else steadily climb. At some point we realize we cannot make ends meet and then giving becomes a question as to how much debt ought we to incur to help others.

Of course, there is no solution to this nor ought there to be. God did not design things so that we could avoid His commandments and still see things work out. There are repercussions for living in the world and one of them is being faced with these kinds of irreconcilable problems.

Why would we assume we could deal with the issue of giving as individuals? We are the church only in unity with other Christians.

It is not just that our charity ought to be provided through the church. The request for charity also ought to be channelled through the church. Panhandling is not a Christian environment. Neither the panhandler nor the one aiding the panhandler is acting within the Christian churches sphere of influence. If the panhandler is a Christian he is being shame on the church, if the assistance is provided by a Christian he is not working within the framework of the church.

One comes to Christ as a baby entering into a family. The new believer has to enter into the family of Christ to come to Christ.

This is what it means to build the church. It is built with our individual contribution to the family of God.

This is why the church is not simply numbers of professed believers, nor a congregation nor a meeting place. The church is build with the commitments we make to each other. We build the church as we build ourselves as a family.

This is a process of individual transformation. We stop being members of our earthly family and individuals and become part of the body of Christ.

As we have mentioned; as a Christian we do not go into the world for work, not do we allow fellow believers to go into the world looking for work. Our needs are met within the body of Christ.

To build the church is to build us up as the manifestation of Christ. We are the church, not as a group, or as a doctrine; we are the church as a living breathing organism.

But despite all of these allusions to the church we are still left with the same problem we began with. What is the church is not a question about physical qualities, it is a question about phenomenology.

The church is not bricks and mortar nor flesh and blood nor even the black and white of laws and doctrines. The church is a phenomenological construct, something composed of thought and ideas and concepts. It’s a belief formed by God and transferred to us, by and through Jesus.

We live out what it means to be the church because the church is how we live and the ideas and beliefs and values that motivate and guide us.

There are two great movements in this world, one is the material or nominalists position that only particulars exist and that names are simply labels. In this view an atom is something discrete and real. We may not be able to define it but this failure is considered to be simply a failure of language reflecting the limitations of our conceptual machinery.

If concepts are labels and things are existentially present, then even if we cannot label it or understand it the real world must be material and physical in some sense. Our worlds materialism and empiricism is based on the Scholastics arguments for nominalism.

If the nominalist view is valid God becomes a label without an object which is basically the summation of the atheist position.   However, there is an alternative view point that believes human thought has more than a nominalist quality.

Phenomenology focuses on the human psyche or mental phenomenon; The Christian position is Phenomenological in the bible leads us to conclude the world is conceptual and all we have are mental phenomenon to work with. The church in this view is our conceptualization of it. Building the church is building up our understanding or conception of what it means to be the church.

The Church is a concept referencing a different world-view that leads to a transformation of the way we see and understand reality. To become a Christian is to undergo a transformation conceptually as we adopt this particular world view and follow through on all of its implications. Christians work together to come to a coherent conception of what it means to be the church.

This is not a debate between nominalism and phenomenology it is a living out of what our ideas are to see how they enhance each other.

The church is therefore a team or cooperative effort. No one can direct or dominate the process.

This still does not totally answer the original question because it does not tell us how to initiate this work.

The question as to what the church is asks us to think about what the church is. What is the church is really about what does it mean to you, to be and to embody the church? How do you live out being the church?

We do not do this on our own and to answer the question without understanding that we are the church only within the context of Christianity and the brotherhood of all believers is to answer incorrectly.

This means the question itself is not a valid query. The church is not a ‘what’. It is not a building nor a congregation nor a doctrine because it is not an object. The church does not subscribe to the nominalist view that the church is a physical entity or that it has any physical correlate at all.

The church is us helping our brothers and sisters in Christ. This does not isolate us from the world. But we turn out to the world only as it helps the church, the brethren.

Yet, we cannot totally forsake all attempts to organize. Indeed, we cannot live as the church without focusing our attentions on the building of the church and inevitably this produces and necessitates organization. The church is a parallel reality to this one. As a unique culture or civilization, the church requires its own parallel way of administration.

We build the church by removing divisions between us who are the church. We gather, even two or three, in his name. Not in our name or in the name of some agenda or doctrine. We need to come together as the church to help each other become the church. We must erase doctrinal and agenda driven divisions.

We call this structure Democratic Capitalism. Exchanges are privatized democracies or capitalist democracies. Exchanges serve to eliminate the divisions between the faithful by making them democratic owners.

In the political situation Christians have found themselves in it makes sense to register these administrative bodies as not for profit charitable institutions. To give the charitable institution a clear focus and purpose the charity may be registered as an association that exists to promote Democratic Capitalism, its policies and party activities.

Exchanges are organization that promote Democratic Capitalism and the Democratic Capitalism Party (DCP).

Exchanges allow us to give everything we have to the work of God in building His church. This means Exchanges work to eliminate doctrinal and other divisions and give us the tools which will allow us to help one another without risk.

Exchanges permit us to give without being concerned our giving will be exploited or fall on stony ground.

Exchanges allow us to join with others to do the work of God and build His church.

Poverty is the most serious form of want. In God’s Church there is no poverty because everything given by God is used, not wasted. The presence of poverty is a curse upon the church. Poverty means one of two things, one is either shunned by the church or the culture the person inhabits is ungodly.

Poverty means there is a division between the haves and the have-nots, between those who could help and those who need help.

There are many divisions between members of the faith and there is a division between Christians and pagans. The objective of the church must be the mending of these divisions, not in a conciliatory or compromising manner but in a way that maintains the dignity and consistency of the faith.

We cannot build a divided church but in erasing the divisions between the various denominations requires accentuating the division between us and the world. The divisions between the churches are exacerbated by the closeness of these churches to the world. As we move closer together as Christians of necessity we must distance ourselves from the pagan world.

Even so as Christians we are required to approach the world and teach them about peace with God. Divisions are created by injustice. Divisions are created when people see each other as representing risk. It is up to Christians to remove this sense of risk. Democratic Capitalism brings people together, they gain a vested interest in helping one another. As Christians we are required to remove those barriers between us and the lost and those between the churches. We need to approach the people we see with compassion and an open heart. We need to find some common ground. This is the role and purpose of an Exchange.

Christians have an obligation to reduce the distance between ourselves as the church and ourselves as individual Christians and ourselves as the church and the secular world. Do we look for what divides us or what we have in common? Do we see others as potential risks or as potential allies? Are other people threats or sources of empowerment? Do we see others as people whom we need to protect ourselves from or as supporters in a common cause?

Democratic Capitalism is a program in which people learn to see other people in a positive way. Christians must walk towards others, not away. We need to walk towards others both in a physical sense and in a metaphorical one.

We, like the Good Samaritan, need to find ways to help those in need, perhaps it is just a kind word perhaps it is a kind deed. Unlike the world we need to institutionalize this help. This is how individual acts of kindness transform people into the church.

It is good to help people as a charitable act especially if we do not do this in such a way that we are repaid directly, at the same time we must not create victims nor dependencies. Making people dependent on our help is not Christian. Democratic Capitalism’s mission is to reduce division between persons and other entities to increase the private ownership of our resources. This cannot be done through increasing the dependency of people. Peace only occurs in situations of equality.

The division between pagan reality and the church is because the nature of paganism prohibits ownership to be exercised in a democratic and Christian way.

The church is an organization that exists to reduce division through a common ownership of our resources. The church is the manifestation of stewardship as Democratic Capitalism. We do not create common ground and a shared purpose with words and creeds and denominational descriptions, what we need to do is to find common ground and work together for our mutual benefit; that is as the democratic owners of our local resources.

As Christians we are sent out into the world to bring man to God. We preach the gospel, but we must also live out the gospel as Christ did. We are to teach others to observe all that Jesus commanded us to. This suggests we are to model a kind of godly behaviour.

It is not enough to wish the hungry to go in peace, nor do we tell the homeless to be well. Empathy does not cut it with God, we have to live out our faith. It is in our actions as a church that we build the church and with it, our ownership of the planet. The church is built as we generate ownership. The church is Christian ownership exercised as stewards over the planets resources.

This poses something of a problem. The church in most people’s eyes is at best a charity and at worse a meeting hall. It is the world that creates the jobs and provides the things people need. The pagan world gives us the tools of ownership and power. We can as Christians earn money in this system of things and donate it to a good cause, but this does not appear to be what God envisioned when he designed the church.

We as individuals are designed to be involved in peoples lives and in the lives of the church.

But when we read the bible and what it tells us we balk because the bibles teachings seem, to put it bluntly, unrealistic. Who can sell off all they have and give the proceeds to the poor or to the church? Who can give without a thought of tomorrow?

But if we cannot follow the bibles instructions is this because God is unreasonable or because we are not following Him in other ways? Are we the author of our own problems? Why would God create a problematic solution? How do we exercise our Christianity without ownership? How do we exercise ownership without the pagan tools that gives legitimacy to our possession?

As workers surely, we are worthy of our wages. Jesus tells us he wants mercy, not sacrifice. His yoke is light it is not a burden that crushes us. Of we cannot follow him in some way perhaps we have chosen to reject him in another place.

The bible clearly indicates that the church is a way of living. The church can be thought of as a lifestyle choice. If we realize Babylon is a world system in which capitalists grew rich and which led vast numbers astray the only possible conclusion is that the church is a competing and alternative system to what this world offers or was meant to be. There are in this scenario, only two options, Babylon and the church. The church and Babylon are two different strategies for producing ownership.

The church is a social system. Jesus calls it a body because it has structure and each part has a different function. We might equate these different parts of the church body with various social institutions. The point is that they church is not an organization with no structure other than what might be found in a club.

The structure of the church is based on the model provided by Jesus and the apostles.

The is not a meeting house, it is not a disparate set of individuals each making up their own mission and set of priorities. This is not what it means to be part of the body of Christ. The church is a social organization designed to build up those who compose it. To do this, in this world, we need resources. To build up the spiritual body requires we also build up the physical body. Building the church requires we gain control of our lands for we have a right to all those lands bequeathed to us by God. The church is a system by which stewardship is affected and through which we as Christians legitimize our ownership.

The church is its physical manifestation an organization of patriots who are exercising their God-given rights of ownership over their lands they inhabit. We must control resources to enable the building up of the church.

The church is organized to enable patriots to exercise the rights of ownership over their ancestral lands. This is Dominion, it is stewardship, it is Democratic Capitalism and it is the way we build the church.

Israel is the precursor of the church. God gave Israel to the Jews as he gave the world to his people. We cannot govern the world as individuals nor as a mass. We need to scale down our stewardship to the level at which humans live and work. This is what is called the church. It is at one and the same time the universal right of all believers to the world and its resources, but it is also the actual application of this in the form of the small local church exercising stewardship over a local pool of assets.

We are owners of the land we inhabit. The organizational structure corresponds to the level of habitation. The organization of the church at the national level is not what it is at the local level, thus the nature of the church is both fractal and scalable.

The structure of the church is based on the organizational model given to us by Jesus when he formed the original church. An Exchange is our way of implementing the biblical model of the church. The basic Exchange is composed of a leader and a small group of persons averaging around twelve persons holding all things in common. We own capital as a church, we administrate our capital as a democracy.

A local church is the social unit that serves as a cell of the Universal Church and the unit out of which the church is composed. At each level the structure of the church expands to reflect the area over which it has jurisdiction. The local group is thus an Exchange whereas a town or business would likely encompass several Exchanges each with a speciality. Thus, a community would have many Exchanges each grouped into special functions. Each grouping would be administrated by an elected representative, that is a member of the Exchange is promoted by the members to chair meetings.

Each level represents a different degree of ownership. The local Exchange is a group that owns a set of resources that corresponds to a small business. Higher levels represent administrative bodies with the control of the capital of a town. The members of the Exchange at each level are the owners of the Exchange. At every level the Exchange owns the capital of the political jurisdiction.