Why Church?

I. Why Meet Together? (Heb 10:24–25)
Christian creeds claim that "We believe the One, Holy, Catholic, Apostolic Church." On the other hand,

Secular historicists and social scientists see only overlapping, shifting, competing, often compromised 'Christian traditions.'
Modern individualists push back that churches are mere political structures, 'organized religion.'
Social engineers see vehicles of social power to encourage, coopt, or weaken.
Consumerists treat churches similarly, as dispensable means of personal advantage or encumbrance.

Yet building a community of disciples was and is Jesus' top mission priority.
So 'church' calls for careful discernment that challenges our cultural (and even Christian) habits.

II. The Church as "the Gathering Gathering"
ekklêsia means assembly, gathering, reunion.

God assembles Israel (Deut 4:10) and assembles through Israel (Gen 12:1–3).
Israel assembles as ekklêsia (1 Kings 8:14).

God scatters apostate Israel among the nations (2 Kings 25).
Israel's regathering is prophesied and begun in the OT

(Jer 3:14–17, 2 Chron 36:22–23, 1 Pet 1:1, Eph 1:22–23).

The church is vitally related to ethnic Israel (Rom 9–11 interpreting Deut 32 and Isa; Matt 1:1–17, 10:1–23),

but through Abrahamic faith not flesh (Rom 4, interpreting Gen 15),
through Christ's fulfilling and redefining ministry.

III. Resonances: The Term ekklêsia ...
... respects the church's eschatological context between Christ's ascension and return,

as the unfolding movement fulfilling God's call to OT patriarchs and prophets.

... respects that the Kingdom is "already" (Matt 12:28) and "not yet" (Matt 13:47-50),

so the church "manifests the Kingdom without being identified with it."

... emphasizes the church's concreteness (so Acts 2's church circle).
... recognizes that the church is personal, a 'who' (networks of disciples) more than a 'what' (institutions, buildings, labels).
... respects its center over its boundaries

(whether in Catholic, Protestant, or Pentecostal fashion).

... suggests its 'marks' of unity, holiness, catholicity, and apostolicity.

IV. What About the "Old" Israel?

What is "the Israel of God"? (Gal 6:16).

Supersessionism: The Church replaces Israel as "the new Israel" (classical theology).
Dispensationalism: The Church and Israel live under two different and still active covenants.
Pluralism: The Church and Israel have different ways to salvation (some varieties of Dispensationalism).

Paul's more complicated vision (Rom 9-11, interpreting Deut 32): Someday "all Israel will be saved" by faith.