What is the importance or value of a church building?

A few words may well be added here concerning worship in "the hour that now is" (i.e. Christianity). Its fullest expression is found in John 4:21-24. Those who suggest that the Samaritan woman raised the question of places of worship in order to turn aside the keen edge of the Lord's exposure of her evil life are not quite just. What she had in her mind more probably was the difficulty as to where He could be found of whose holiness the Speaker was making her conscious. The Samaritans said one thing and the Jews another; where then was the true religious centre? The Lord replied, "Woman, believe Me" — note His words. He speaks with authority; He knows God as no other could know Him; and He only can reveal His thoughts. "Believe Me, the hour comes when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father." Samaritan worship never had a divine standing — it was an abominable conglomeration from the beginning (2 Kings 17:41); Judaism, on the contrary, was originally of God. But both must stand aside now. The Father stands revealed in the person of the Son of His love; all distance is ended. Sanctuaries and ecclesiastics are worse than useless now. The place of assembly matters little — school-house, barn, private dwelling, etc. The Father seeks those who are conscious of intimate relationship with Himself, and who will worship Him in spirit and in truth. Nothing else will satisfy Him "in the hour that now is." It was doubtless a delight to Him when Hezekiah reopened and repaired the slighted Temple (2 Chron. 29:3); but such service could have no value today.

This question has been raised. One would otherwise be exceedingly slow to propound it or answer it. Their value to those who are saved by God's grace cannot be estimated. It is so vast. Scripture shows us also that such gatherings are of priceless value to God Himself. There is glory to God in the assembly in Christ Jesus eternally, and the praise that rises to Him now brings glory to His holy name.

This question has been raised. One would otherwise be exceedingly slow to propound it or answer it. Their value to those who are saved by God’s grace cannot be estimated. It is so vast. Scripture shows us also that such gatherings are of priceless value to God Himself. There is glory to God in the assembly in Christ Jesus eternally, and the praise that rises to Him now brings glory to His holy name.

Very few and simple are the directions as to all this. "On the first day of the week let every one of you lay by him in store, as God hath prospered him" (1 Cor. 16:2). At the time when Christ and His love appeal to his heart, each one was to set apart an amount proportionate to his earnings: this was to be used for the Lord, as He might direct, — for the poor (as in that immediate case) , for the Lord's servants laboring at home or abroad, or for whatever might call for such help. It was to be given "not grudgingly, or of necessity, for God loveth a cheerful giver" (2 Cor. 9:7) — as Himself is doing. We are all stewards of God's things, and are to minister them under His eye and for Him.

As to money for buildings, the Church is not an earthly corporation, and needs not to own houses and lands in this world. At any rate, a simple and suitable building, of moderate rent or price, would at once relieve the saints of a burden and be a testimony to our strangership here. Our apology for speaking of this matter at all must be the need of scriptural instruction on the subject. "And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work: being enriched in everything to all bountifulness, which causeth through us thanksgiving to God. Thanks be unto God for His unspeakable gift" (2 Cor. 9:8-15).

He has to help in the provision of a suitable place to meet in, and for the proper upkeep thereof, that all may be done decently and in order, and he will help as to this those who have no means, but he himself will benefit, though the expenditure is for the Lord.

The danger we now refer to is to settle down on earth, and to escape from dependence on God corporately as well as individually. This sometimes takes the shape of acquiring a freehold meeting-room, or at least some arrangement practically equivalent. It saves the trouble of a constant rent to pay, perhaps the need of self-denial and of drawing on the liberality of others to lighten our own burden. Where is there such a scheme in scripture? Where a hint leading to it?

There is nothing to hinder individual grace either in providing a building, or in diminishing rent where poverty is great. But it is a false principle and a dangerous practice for the assembly to possess itself of the room wherein they meet. It cannot in law belong to the Christians assembling there. They must, in order to legal security, become a recognised body with the dogmas and the polity wherein they differ from all others; in other words, they must be a distinct sect, like the rest of Christendom. They must forfeit the position of fidelity to the one body and one Spirit. They must abandon the confession that they are but a feeble remnant cleaving to the immutable truth of the church's unity in the midst of ruin. For such a plea could command no tenure before this world's judicature, and would expose those who affirmed it to nothing but derision. If dissension sprang up among those assembling, and scattering ensued, to which would it belong? Those who are under grace could not fight for such a thing; the unruly would be sure to claim it with violence; and those who had too easily desired or consented to the first wrong must find out their error too late.

In our pilgrimage let us be content to hire a needed room or building. To pay the rent is the witness that we are content with a tent and an altar in spirit. Let those who do not wait for Christ possess and build for ever. What if there be difficulty here or there? Have we not God to lean on and expect from? Is there not brotherly kindness on the part of those who have to help those who have not? Besides, those who walk in a spirit separate from the world have far fewer claims than those who love the world and its things. Rare will it be that they cannot pay the rent of a suitable room. In the case of a very few, has no one the grace to the use of a private room? How much true worship has often gone up thence? How many souls have therein heard and received the word of life, to say nothing of the open air and its almost unlimited opportunities?

Far be it from us to despise the devotedness and zeal of many earnest souls; but duty demands we should point out these signs of the times. Costly and gorgeous buildings for meeting-places are erected which call for immense sums of money; large salaries are paid to brilliant and attractive preachers, who are employed in much the same way as persons engaged in secular work; unconverted singers are hired to furnish attractive music that will draw the crowd and please it. To meet all these expenses there is the constant appeal for money. The unconverted are encouraged to contribute; all sorts of amusements are devised to raise money; and thus the Church, the chaste virgin espoused to Christ, is linked with the world. What wonder, then, that in this rush after money the Holy Ghost is ignored, the word of God neglected and disobeyed! "Be ye not unequally yoked together with unbelievers." Brethren, the last and least thing God needs for the carrying on of His work is money. Consecrated hearts, instructed, devoted men of God, who will carry His word, His gospel everywhere, — every member of the Body of Christ, in his or her place, filled and constrained by His love, doing their appointed work, — these He needs and longs for; but money cannot regenerate souls nor build up saints. Why, then, make so much of money?

Now, let us put this fact alongside the thought of the vast majority of the Lord's beloved people. I dismiss the superstition of Rome and its imitators in ritualism who profess to believe that God indeed dwells in their buildings made with hands, and who, in wretched consistency, have their altars and perpetual fires — yea, and sacrifices. I say we dismiss all that as unworthy the consideration of a sober-minded Christian. But what is the ordinary thought about the place of worship? Is it not in some sense the house of God? Is it not consecrated, and is it not more or less sacrilege to use it for any other purpose? I say not a word about neatness and comfort, but if there is not something peculiarly sacred in the building, why this resemblance to Rome in the architecture? Why this constant reference to the place of worship? Is it in accord with the divine fact that our place of worship is by the Spirit of God in the very sanctuary? Do we need anything to accentuate that fact, and, if so, is it to be adornment and reminders of an earthly sanctuary?

16 The first general idea, that of which we are to speak, is the Church (e ekklesia). The word, however, I shall at once drop, and employ the literal rendering of the Greek word so translated: the Assembly. Technical words obtain a conventional meaning, which introduces great confusion into people's minds; for, though the local growth of thought produces language, in moral education, words become names, and create rather than express ideas. Take, as an instance, this word Church. It is applied, as all know, to buildings appropriated to ecclesiastical services. But the church is the house of God; and the building is treated as the house of God, though God has expressly declared that, under the Christian system, He will not dwell in temples made with hands; that where two or three are gathered together in His name - the true church so far, and so called in the passage - there Christ is in their midst.

We shall notice clearly that no special building or no special place is mentioned. It is no longer a particular spot down here but the place where Christ is in the midst. It is a PERSON, not a place, unto whom we are gathered now. We never read in the Epistles of "sacred buildings", more holy than others. We read of "the church in thy house" (Philemon 2): evidently the disciples met in Philemon's house to eat the Lord's supper. (Compare also Rom. 16:5; 1 Cor. 16:19; Col. 4:15). We read nothing of a minister or clergyman. How could one man assume control if the Lord is truly in the midst? It would be unthinkable.

So we may see that it is not necessary to have a Gospel Hall, or a Meeting Room, or a "preacher", or "minister", or "evangelist", or "clergyman", in order to eat the Lord's supper. Two or three, only, if gathered unto the Lord's Name, may eat it in a private house. Christ in the midst is what matters, not holy buildings, or persons ordained by men.