The voice of the CLASSIC CONSENSUS is one that has been accepted throughout history, whether sixth or sixteenth century, whether Africa or Asia, East or West.
The intention of CLASSIC CHRISTIANITY is to “set forth what is most commonly stated in the central Christian tradition concerning God” which runs deeper than the view of any branch of modern Christianity.
Doctrine of Ecclesiology
ECCLESIOLOGY is the Study of the Church
DOCTRINE OF ECCLESIOLOGY is defined online as the study of churches, especially church building and decoration. Concerning the biblical view of the church, it is not so much a building as it is the house of God (with every believer a living stone). It belongs to the living God and is a pillar and support of truth. The church is the body of Christ, which is made up of all believers, universally, not denominationally. Ecclesiology is the doctrine of the church. The church consists of all true disciples of Jesus Christ, namely, those who are part of the vine. To understand their position and expression is to understand the church.
The body of Christ exists under His supremacy and He alone is its head. He has given gifts to men for the building up of the body. God wants unity and love to bind the body together. The purpose of this body is to make disciples and evangelize and teach obedience to all that Jesus taught. Worship, prayer, singing, service, the reading of Scripture and the studying of doctrinal truths are all necessary for the edification of the body. The two ordinances to be observed by the body are the Lord’s Supper and Baptism.
Nihinlola notes the value of ecclesiology since it is the bridge between soteriology and missions. He explores the simile of ecclesiology as a civil society. He attempts to develop an ecclesiology that is contextually and ‘contemporarily’ African. It is a combination of political and liberational theology to address some of the issues of Africa. He recognizes that every church is an expression of the universal church since it is the assembly of believers called by God from the world, saved by Jesus and empowered by the Holy Spirit. Nihinlola wants the church of Africa to pursue social justice and communal peace and therefore sees the need to develop ecclesiological models that are more socially responsible and politically relevant.
Vinayaraj feels that “the emergence of the global Empire (as a “network power” with no borders) provides a new global context of theology in which the Oneness of God is deconstructed to a “manyness” in order to signify the theology of the Church in the contemporary context of Empire.”
Colberg not only sees the need for new ecclesial structures (due to shifting demographics) and an improved connection between ecclesiology and social sciences, but he sees questions coming from the ecumenical sphere as critical as well. The church also needs to rethink its structures in order to respond to “the reality of a rapidly changing, thoroughly globalized and highly technological world.
Flowers also recognizes the need for the church to respond and adjust to the cultural shift that we experience in our day. He advises that we view this difficulty as an opportunity as opposed to a problem. He discusses that although the world has changed in such a way that lack of attendance is on the increase, it does not necessarily reflect a lack of willingness to engage. He notes that the very first church, which was the body as opposed to the building, is the biblical model.  The focus was the “gathering” of believers. This reflects the true definition of the word “church” (from the Greek term ekklesia) which means “an assembly” and “called out ones.” Flowers also notes that although the home church is closer to the original intent, the home church of today is the institution of tomorrow. Therefore, our focus should be on remaining relevant by reaching into the community with Jesus’s love. This is further emphasized by the church’s responsibility to the world to continue the witness that Jesus Christ began.
 Google.com/search. Define Ecclesiology. Accessed September 9, 2019. https://www.google.com/search?q=define+ecclesiology&rlz=1C1CHZL_enZA748ZA748&oq=define+eccl&aqs=chrome.2.69i57j0l5.7063j1j7&sourceid=chrome&ie=UTF-8
 www.biblegateway.com 1Timothy3:14-15. Accessed September 9, 2019 https://www.biblegateway.com/passage/?search=1+Timothy+3%3A14-15&version=NKJV
 Mounce, Dr Bill. www.biblicaltraining.org Article Eight: Ecclesiology (doctrine of the church). https://www.biblicaltraining.org/article-eight-ecclesiology-doctrine-church/statement-faith Accessed September 9, 2019.
 Nihinlola, Emiola. 2017. “The Church as a Civil Society: An African Ecclesiology.” Evangelical Review of Theology 41 (1): 48–56. http://search.ebscohost.com/login.aspx?direct=true&db=rfh&AN=ATLAn4105445&site=ehost-live.
 Vinayaraj, Y T. 2016. “Ecclesiology with(out) Margins: Defining Church in the Context of Empire.” The Asia Journal of Theology 30 (1): 79–95. http://search.ebscohost.com/login.aspx?direct=true&db=rfh&AN=ATLAiFZK160829000553&site=ehost-live.
 Colberg, K. 2018. “Ecclesiology Today and Its Potential to Serve a Missionary Church.” Missiology 46 (1): 23, 29. doi:10.1177/0091829617739842.
 www.tolc.trinitysem.edu TOLC Lesson 3 Webinar for Theology II. Minutes 41:37 – 55:06 https://tolc.trinitysem.edu/course/view.php?id=133
 Shenk, Wilbert R. 2005. “New Wineskins for New Wine: Toward a Post-Christendom Ecclesiology.” International Bulletin of Missionary Research 29 (2): 73–79. http://search.ebscohost.com/login.aspx?direct=true&db=rfh&AN=ATLA0001472907&site=ehost-live. 73
Bible Gateway 1Timothy 3:14-15. n.d. https://www.biblegateway.com/passage/?search=1+Timothy+3%3A14-15&version=NKJV (accessed September 9, 2019).
Colberg, Kristin. “Ecclesiology Today and Its Potential to Serve a Missionary Church.” Missiology 46 (1), 2018: 23-36 doi:10.1177/0091829617739842.
Mounce, Dr Bill. Biblical Training – Article Eight: Ecclesiology (doctrine of the church). n.d. https://www.biblicaltraining.org/article-eight-ecclesiology-doctrine-church/statement-faith (accessed September 9, 20
Nihinlola, Emiola. “The Church as a Civil Society: An African Ecclesiology.” Evangelical Review of Theology 41 (1), 2017: 48–56. http://search.ebscohost.com/login.aspx?direct=true&db=rfh&AN=ATLAn4105445&site=ehost-live.
Shenk, Wilbert R. “New Wineskins for New Wine: Toward a Post-Christendom Ecclesiology.” International Bulletin of Missionary Research 29, no. 2, April: 73–79. http://search.ebscohost.com/login.aspx?direct=true&db=rfh&AN=ATLA0001472907&site=ehost-live.
Vinayaraj, Y T. “Ecclesiology with(out) Margins: Defining Church in the Context of Empire. .” The Asia Journal of Theology 30, no. 1, 2016: 79–95. http://search.ebscohost.com/login.aspx?direct=true&db=rfh&AN=ATLAiFZK160829000553&site=ehost-live.
www.tolc..trinitysem.edu. n.d. Webinars 3 for Theology II. Minutes 41:37-55:06 https://tolc.trinitysem.edu/course/view.php?id=133 (accessed September 9, 2019).