Vision of the Church

When we look at the biblical concept of 'church' (the Greek ekklesia), we see that holiness is a characteristic par excellence. In 1 Peter 2:9, the church is described as 'a chosen race, a royal priesthood, a holy nation, a people belonging to Israel'. These four titles of honor, which first applied to Israel, are now applied to the church (see Ex. 19:6; Isa. 43:20,21). 

Christians are called by God into the fellowship of His Son, Jesus Christ (1 Corinthians 1:9). In this we see the first meaning of 'holy': set apart for the service of God. Through baptism, as a sign of the covenant, we are incorporated into the Christian church and distinguished from the world (Heidelberg Catechism, question and answer 74).

In addition, 'holy' has a second meaning. God desires our sanctification. It is the prayer of Christ Himself: 'Sanctify them in Your truth' (John 17:17). This means that God asks us, as members of the congregation, to increasingly reflect the image of Christ. Therefore, in both the Old and the New Testament, the call resounds: 'Be holy, for I am holy' (Leviticus 19:2; 1 Peter 1:16).

Congregation members do not stand alone. From communion with Christ arises communion with one another. This requires a willingness to use the gifts God gives for the benefit and salvation of the other congregation members (Heidelberg Catechism, question and answer 55; cf. Article 28 of the Dutch Confession of Faith). Faithfulness to God therefore also implies faithfulness to one another. This takes shape in spiritual and practical matters.

The apostle Paul emphasizes the importance of the unity of the congregation in various places, including in 1 Corinthians 1 and 3. In 1 Corinthians 12, he uses the image of the body and the members. With this, he makes clear that the unity is intended 'so that there may be no discord in the body'. This unity is visibly expressed in the celebration of Holy Communion.

At the same time, there is diversity within that unity. The congregation consists of different members with different gifts. There is no uniformity. It is precisely in these differences that church members complement one another. Within that community, service and love hold an important place. In addition, church members bear responsibility for one another regarding doctrine and life, in line with Matthew 18:15-18. The church council is involved in this where necessary.

The congregation is, according to the institution of Christ, led by office-bearers: ministers, elders, and deacons (Ephesians 4:12; Acts 6:1-7; 14:23; 1 Timothy 5:17; Titus 1:5).

De gemeente is en blijft een verkondigende en lerende gemeente. Dit krijgt vorm in de zondagse erediensten, maar ook door de week heen. De prediking staat centraal in de eredienst. Zij is het voornaamste middel waardoor God Zijn gemeente bouwt en mensen tot Christus brengt. De Bijbel leert ons dat ‘het geloof is door het gehoor, en het gehoor door het Woord van God’. Ook zegt Paulus dat God ‘de dwaasheid van de prediking’ wil gebruiken om mensen zalig te maken (1 Korinthe 1:21).

Sinds de Reformatie krijgt het lerende karakter van de gemeente ook gestalte in de catechismusprediking. De regelmatige uitleg van de Heidelbergse Catechismus helpt om eenzijdigheden in onderwijs en geloofsleven te voorkomen.

De samenkomsten van de gemeente hebben ook een vierend karakter. We komen samen om de opstanding van Christus te gedenken en te vieren, om God te loven in zang en om de sacramenten van de Heilige Doop en het Heilig Avondmaal te bedienen.

Net als in de vroege kerk en tijdens de Reformatie wordt veel waarde gehecht aan het onderwijs op de catechisaties. Ook verenigingswerk, gemeenteavonden en onderwijs tijdens huisbezoeken maken deel uit van dit lerende karakter.

Christ is the Good Shepherd who cares for His sheep. The congregation may follow Him in this, not on its own authority, but by the command of Christ (Matthew 10:40; John 13:20).

In 1 Peter 2:25, Christ is called not only Shepherd, but also Overseer of souls. This shows that pastoral care involves care and supervision. In Acts 20:28, this responsibility is also placed upon the office-bearers.

At the same time, pastoral care is not solely a task for office-bearers. In Ephesians 4, we read that the office is intended to equip the congregation for service. A Christian congregation consists of 'sheep with the heart of a shepherd'.

The church does not exist for itself, but to proclaim God's great deeds (1 Peter 2:9). It is called to be salt of the earth and light of the world.

Being missionary has everything to do with the lives of the church members. By being sanctified by God's Word and through the connection between doctrine and life, what it means to be a Christian becomes visible. That does not exclude activities and organization, but it begins with a living relationship with God.

In the book of Acts, we see that the spread of the gospel often took place through ordinary believers, who were so filled with the gospel that they spoke about it wherever they went (Acts 8:4; 11:19-20).

The Bible teaches that the entire congregation is called to seek the good of one's fellow man (Galatians 6:10; 1 Thessalonians 5:15). That is part of ordinary Christian life.

In Acts, we see that the congregation was active in mutual care (Acts 2:41-47). When this comes under pressure in practice, deacons are appointed to safeguard this care (Acts 6).

In this context, deacons have not only an executive task but also a coordinating and stimulating role. Equipping the congregation for service remains an important part of diaconal work. Although the diaconate is primarily focused on the congregation, it explicitly extends beyond its own circle.

As a congregation, we are dependent on God in everything. Prayer is therefore indispensable for the life and continued existence of the congregation. That prayer takes shape in personal prayer, in communal prayers, and in worship, sometimes also in combination with fasting.

In prayer, we focus on knowing the Lord and seeking His will, but also on the coming of His Kingdom (Heidelberg Catechism, questions and answers 122-124).

Prayer encompasses confession of sin and asking for everything we need, but also thanksgiving, praise, and worship, such as we find in the Psalms, among others.

The apostle Paul points out that following Christ also entails struggle and opposition (2 Timothy 3:12). That opposition can come from the outside, but also from within.

The Bible repeatedly warns against false teachers and false prophets. This requires vigilance from the congregation. At the same time, we may live in the confidence that God preserves His church for salvation (1 Peter 1:5). The church is on its way to a future that God promises. With that perspective, we live and work, in expectation of what is to come