The Roman Colosseum was built by Vespasian in a.d. 70–72 (Domitian added a fourth story in a.d. 82). Over the centuries, it was damaged by the elements, earthquakes, and pollution. It was neglected by officials and defaced by looters repurposing its materials. As it crumbled, it became an eyesore. Its value plummeted.
In 2013, a massive, multi-phase restoration began. Those in charge did not order new blueprints. They studied old drawings and writings, dug up foundations and studied topography, and sought to understand original colors and materials; they are rebuilding it the way it was. They have had to peel away layers, tear out additions, and build back what had been removed. It has become an icon of Italy’s heritage, and its value has risen sharply. Annual visitors doubled from 6 million (2019) to 12.3 million (2023).
A rusted-out 1967 Chevrolet Camaro SS that has not run in years sits in a junkyard. It seems worthless, with a bent frame and torn seats. Imagine that a father and son buy it as a project and repair it over time. At some point they must decide whether to restore it or to “restomod” (restore + modernize) it. One is more valuable; the other is more comfortable. Modernized cars drive better and have conveniences, but they lose collector value. That model, fully restored, sells for $70,000–$120,000 at auction. A “restomod” version with digital dashboard, LS engine, new suspension, air conditioning, Bluetooth, and aftermarket wheels might bring $40,000–$60,000.
Should the church be modernized or restored?1 A decision about a building or car is neither right nor wrong, but religion adds a moral dimension because God requires obedience (1 Corinthians 1:10; Colossians 3:17; James 4:7; 1 Peter 5:6; 2 John 1:9–11; Revelation 22:18–19).
THE PATTERN/ORIGINAL— THE CHURCH OF CHRIST
Jesus promised, “I will build My church” (Matthew 16:18). He designed it as He wanted it; He bought it with His blood (Acts 20:28; Ephesians 5:25); He sent the Spirit to guide its construction (Acts 2). The apostles boldly preached what Christ taught them (Acts 2:1, 42, 47; 4:13), revealing His pattern for the church (Ephesians 4:1–6), and recording its doctrine for the future (Ephesians 2:20; 3:10–11). That church is perfect. It is “the church of the living God” (1 Timothy 3:15).
When we follow the New Testament pattern, we restore the original church at the local level. What are some prominent characteristics of the New Testament church?
- No head but Christ (Colossians 1:13, 18).
- Sinners believed, repented, and were baptized to be saved (Mark 16:16; Acts 2:38).
- Worship in spirit and truth (John 4:24). It met on Sundays to break bread, pray, teach, sing, and give as prospered (Acts 2:42; 20:7; 1 Corinthians 16:1–2; Ephesians 5:19).
- No human headquarters—Christ reigns from heaven (Acts 2:33–36).
- No governing organization above the local church (Philippians 1:1)—just autonomous congregations.
- No creed but the Bible (2 Timothy 3:16–17)—no human doctrines, councils, or synods.
- No human names—just, for example, “Christians,” “elders,” and “churches of Christ” (Acts 11:26; Romans 16:16; 1 Peter 5:1).
- No one joined it—Jesus added members when they obeyed the gospel (Acts 2:47).
- One body—the church (Ephesians 4:4)— with many congregations (churches).
THE DEPARTURE/APOSTASY— THE CATHOLIC CHURCH
God warned that some would depart from the faith (1 Timothy 4:1–3). Paul spoke of a falling away involving a man who acted like God (2 Thessalonians 2:3–10). Those changes came, bit by bit, as men departed from God’s pattern, assumed authority not theirs, and introduced innovations, hierarchies, and unscriptural doctrines—sprinkling for baptism, instruments in worship, extreme unction, and the seven sacraments. Creeds, councils, and congregations set aside Scripture and replaced plain teaching with convenient and popular precepts. Simple Christianity was widely forsaken for human tradition, resulting in the formation of the Roman Catholic Church as a mixture of Christianity, paganism, and innovation.
In the early church, every local church was independent, overseen by elders, and served by deacons (Acts 14:23; Titus 1:5–7; 1 Timothy 3:8-13). Small deviations crept in and ultimately led to complete digressions. These deviations began among church leaders (Acts 20:29–30), including the following:
Elevation of One Elder (Pastor) over Other Elders in a Congregation. Every mature early congregation had a plurality of elders who held equal authority (Acts 14:23; 1 Peter 5:1–3). The first deviation came in the early second century when a single elder began exalting himself to chief elder (or president) of the group. Ignatius of Antioch (c. a.d. 110), for instance, advocated a single-bishop model to fight apostasy. The chief elder came to be called the bishop, with increased authority, while the others were “only” presbyters or priests. This distinction does not exist in Scripture, where bishop, elder, and pastor refer to the same office (Titus 1:5–7; Acts 20:17, 28).
Creation of Districts Under Bishops. In the second and third centuries, geographic oversight replaced local autonomy as the bishop of a major city began overseeing more than one congregation. Regional bishops were called metropolitans or diocesan bishops. Scripture teaches that elders are to shepherd the flock among them—not flocks elsewhere (1 Peter 5:2; Acts 20:28).
Establishment of Archbishops, Cardinals, Councils, and the Pope (a.d. 606). In the fourth through the sixth centuries, other doctrines developed, including the following:
- Archbishops were established over several bishops in large regions.
- Patriarchs were appointed over even larger areas (Constantinople, Antioch, Alexandria, Jerusalem, and Rome).
- Councils (like Nicaea in a.d. 325) began issuing binding decisions for all churches.
- The bishop of Rome claimed preeminence among the patriarchs.
In a.d. 606, Boniface III was declared universal bishop by the Byzantine Emperor Phocas. This officially began the papacy. From there, the bishop of Rome became known as the Pope, or Father, and exercised universal authority over the church.
The Roman Catholic Church claims to be the original church, but the New Testament never mentions it. It claims unbroken succession of popes from Peter, but the Bible never calls Peter a pope nor even mentions the office. It claims that the bishop of Rome has authority over other bishops, for Peter was the bishop of Rome, but the Bible never says Peter was ever in Rome. (First Peter 5:13 likely refers to literal Babylon.) It claims authority through tradition and papal decree, but the Bible condemns following men’s traditions, and never mentions papal decree. Any unique Catholic doctrine is conspicuously absent from the Bible. It does not mention a pope, cardinals, rosaries, purgatory, praying to Mary, celebrating Christmas or Easter, celibate priesthood, or the Mass as a repeated sacrifice.
Martin Luther tried to reform the Catholic Church in the 1500s, but he did not go far enough. John Calvin (1509–1564) developed a system of doctrines that became widely accepted, but they were erroneous. Others protested. Division followed, creating more churches—Methodist, Baptist, Presbyterian, Lutheran— all teaching different things. Creeds and councils gained sway over autonomous churches. The original pattern became buried under tradition.
THE RETURN/RESTORATION: THE CHURCH OF CHRIST
Many things are improved by updates and modifications (such as phone apps and safety features in cars). Others are ruined by them (brushstrokes/color changes on a master artist’s painting; “architectural vandalism” on old church buildings; updated Bibles omitting or changing teachings on sin, gender, or salvation).
A painted over (varnished) Rembrandt, The Night Watchman, is being restored at the Rijksmuseum in Amsterdam. The project utilizes advanced techniques like digital imaging and AI to understand Rembrandt’s techniques and the painting’s original look. It would have been easier to commission an artist to paint a similar picture—but it would not be a Rembrandt.
Religion is like this. Starting a new denomination is easy—but it is not the church of Christ. Reforming an existing church might bring improvements—but it would still not be the original. Thus, the need for the Restoration Plea: Let us speak where the Bible speaks and be silent where the Bible is silent. Let us call Bible things by Bible names and do Bible things in Bible ways. Let us be Christians only. Let us return to the Bible to replicate the first church.
Truth is never outdated. God did not give a temporary religion—He gave us a once-for-all-time faith (Jude 1:3). Following the Bible alone is not simply preference—it is imperative. We either follow Jesus and His apostles, or we follow manmade religion (Matthew 15:9; Acts 2:42). God’s paths are old paths (Jeremiah 6:16; 10:23; Proverbs 14:12). Jesus prayed for unity (John 17:20–21). Paul preached “one body” (Ephesians 4:4). Unity cannot come from compromise (Philippians 1:17; Jude 1:3); it comes from returning to the original foundation (Ephesians 2:20–22), peeling away the doctrines men have added, putting back what was removed, and following the blueprint carefully.
Let us go back to Pentecost, not Nicaea; to truth, not tradition; to Bible verses, not papal decrees; to Jerusalem, not to Rome; to Jesus (John 14:6), not to Peter.
Endnotes
1 By “modernize,” I mean changing key components, not adapting to modern times: Driving a car to worship or taking a plane to a mission trip versus riding an animal, preaching with a PowerPoint and a microphone versus writing in the dirt (John 8:6) or raising the voice to be heard.
