The Congregation

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The Congregation of, for, and by the People of God

In order to present the whole body of the Church to the world it is essential that the believers not forsake the coming together.¹⁹⁶ According to ancient and early church customs the people and the ministers of God gathered by tens, hundreds and thousands to form a national network of freewill social welfare based on choice.¹⁹⁷ How do we care for the needy of our own society?

Much of what we see as the modern Church no longer provides for the welfare of the people. They have relinquished that duty to the central governments that act as the authoritarian benefactor of the people. The power of such government is often created by the offer of and application for social benefits through civil or constructive contracts just as they did in the days of Egypt.¹⁹⁸

These systems, the result of our own covetousness, are maintained by authority exercised upon the people, often eating out their own substance, rather than strengthening the people by virtuous service.

The kingdom of God is expressed in the precepts of both Old and New Testaments. We may see this system clearly in early Israel, in the first century Church, and throughout Europe before the rise of an authoritarian Church, who looked to the power of other governments to promote or sustain them.

In God’s government the public servants and the people are bound in a union of mutual hope, love, and service, not authority, power, or control. The list of duties and practical services to the congregation by an uncorrupted Church are far greater than what is presented in many Churches. These services may be similar to those of the governments of the world in provision, but not in their manner or means of the proviso of Christ and God, that we should not covet.¹⁹⁹

By the nature of God’s design we should see the pattern of the best servant of tens and hundreds and thousands becoming the minister or public servant of the body with the freewill choice of an emancipated people. People must be fused together by the virtue of their loyalty, charity and love, not by social compacts, common purses, or central exercising authorities. This godly bond of hope and faith keeps them together in good times and bad. This charitable system fulfilled an essential role in the earthly and spiritual salvation of the people as the world of Rome decayed into disorder, decadence, and depravity. The kingdom was the way of Christ that led to a natural redemption of body and soul.

In the natural network of this union there is little room for voter fraud or hidden corruption if the people take up their responsibilities and mingle them with the virtue found in the Name of their Father in heaven. There must be intense, individual, and intimate local control with ample liberty, mercy and justice exercised by the people, for the people to strengthen the fellowship of free dominion under God.

To maintain the health of a free community there are only two rules: the people must love the Name or Character of God including His righteous Nature of justice and mercy, and they must love their neighbor’s God given right to choose as much as they loved their own right to choose.²⁰⁰

This form of grass roots networking self government of liberty of the people, by the people and for the people is the union bound in charity and faith preached by John the Baptist. It ushered Christ into Jerusalem as king. It is the same precepts taught by Moses for a nation of God, called Israel, where there was no king and each man did what was right in his own eyes.²⁰¹ This was also the precepts of Abraham’s altars of stone, which consisted of good men who accepted the sacrifices of the people for the care of society. Those sacrifices were not burned up by fire, but consumed for the benefit of the community. Their sacrifice was the Eucharist, or thanksgiving, that allowed a society to remain free under God the Father.

In such a government rights remain with the people because responsibility remains with the people. Rights and responsibility are as inseparable as the flesh and blood of a man. To separate the spirit of Christ’s kingdom from the truth of His kingship in our daily life is like separating the body from the soul. That separation is death for the Church.

Footnotes

• 196Hebrews 10:25 “Not forsaking the assembling of ourselves together, as the manner of some [is]; but exhorting [one another]: and so much the more, as ye see the day approaching.”

• 197See the book Thy Kingdom Comes for a history and example of this system of self government and where it strayed.

• 198See The Covenants of the gods. Exodus 23:32 Thou shalt make no covenant with them, nor with their gods.

• 199Exodus 20:17 “Thou shalt not covet thy neighbour’s house, thou shalt not covet ... any thing that [is] thy neighbour’s.” Psalms 78:7 , 89:31, 103:18, 119:4-60-115, Proverbs 3:1, 4:4, 6:20, 7:1, 2, Ecclesiastes 12:13, Daniel 9:4,Matthew 19:17 “... but if thou wilt enter into life, keep the commandments.” Mark 7:9 “... Full well ye reject the commandment of God, that ye may keep your own tradition.” John 14:15 “If ye love me, keep my commandments. John 15:10 If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love.” Romans 7:7 “...Thou shalt not covet.” Romans 13:9, 1 Timothy 6:14, 1 John 2:3 “And hereby we do know that we know him, if we keep his commandments.”1 John 3:22 “And whatsoever we ask, we receive of him, because we keep his commandments...”1 John 5:2-3 “For this is the love of God, that we keep his commandments...” Rev. 12:17, 14:12 “Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.”

• 200“Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets.” Matthew 22:37-40

• 201Judges 17:6 “In those days [there was] no king in Israel, [but] every man did [that which was] right in his own eyes.”

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The Free Church Report

The Free Church Report presents a unique path for the modern Church according to the nature of the first century Church by explaining the duty and purposes of that institution appointed by Christ. While Rome declined under runaway inflation, corrupt government, martial law, and endless threats of war, the Christians found an alternative to the men who “called themselves benefactors but exercised authority one over the other.”
The early Christian knew rights and responsibilities were indivisible. They sought the right to be ruled by God by taking back their responsibility, through the service of “called out” ministers who lived in the world, but were not of it. Their government benefits came through a divine network instituted in their hearts and minds by faith, hope, and charity under the perfect law of liberty as their Qorban of the unrighteous mammon failed the Roman society. Order

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