Gilgal third final

Gilgal

Chapter

1

Apostolic Reformation
A new season has dawned upon the Church of Jesus Christ, labelled in some circles, as the Apostolic Reformation.1 It comes in the form of a clarion call from the throne of God for a consummate reformation of gigantic proportions to be imposed upon the Church. Arguably, this title aptly captures the mind of God and describes the fundamental featuresthat characterise this epoch in redemptive history. Accompanying the purpose of God for the season is the restoration of the Office and ministry of Prophets and Apostles to the five-fold ministry of the government of the Church. These ministry gifts feature prominently in the whole mission of God for this season. They play a significant role in articulating the divine intent and also providingthe grace gifts for the Church to finish the assignment of the season. Some of the ensuing chapters will attempt to examine their role in this season.

Apostolic Reformation Defined The word “apostolic” derived from the Greek verb “apostello”, literally, means, “to send off, out, forth”2. It denotes a specific “sending” (on a specific mission) by the “sender” (God) that imposes a clear mandate onthe “sent one” (the Church). Included in this “sending”, is the idea of an intimate
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Dr. Noel Woodroffe of the World Breakthrough Network arguably has been recognized as the author of this title. 2 S. Zodhiates, reference 649, pg. 1810

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relationship between the “sender” and the “sent one” and that the “sent one” adopts a voluntary and a subservient attitude to the sender. Itindicates strict adherence to the specific details of the mission without deviating from the prescribed instructions. In the context of this book, it refers to the exact nature and detail of the missio dei (mission of God) for His Church. The word “reformation” (Greek “diorthosis3) defines the nature and content of the Apostolic Reformation. From a literal standpoint, it means to “make straighteither by a right arrangement and right ordering or by making an amendment and bringing right again”.4 It conveys the idea of setting in order again that which has been made imperfect or marred by sin in the Church and in Creation. The imposition of reformation comes at a time when the imperfect or the inadequate must be superseded by a “better” (more accurate) order of things. The spirit of thisReformation calls for a forensic enquiry into the existing structure and content of the Church and the definition of her ministry in the earth. The enquiry is not merely diagnostic in its approach, but it presents a prognosis of the problems highlighted. In a sense, it is similar to the ministry of Jeremiah.5 It does not merely “pluck up, and breakdown” or “destroy and uproot” but it seeks to“build and plant”. It understands that there cannot be analysis without synthesis. Hence, it presents to the Church constructive biblical patterns for building correctly. The underlying motivation is not a cosmetic or superficial rearrangement of the furniture of the Church, but a transformation of every inaccurate position of the Church. In essence, the message postulates that there must
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Hebrews9:10 S. Zodhiates, reference 1357, pg. 1708 5 Jeremiah 1:10

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be a changing of “wineskins” before the “new wine” can be received.6 Basically, it calls for a reformation of the structure and content of the Church, before the Church can expect revival, renewal and the consummation of the end-time purposes of God. The Scriptures model the conditions that activate reformation anddescribe the fundamental nature of the spirit of reformation. The ministry of Jesus Christ, the Lord of the Church, brought the greatest reformation to the earth that transformed the course of history and set the pattern and process for the restoration of “all things”.7 It is from this reformation that the standard and plumb line for all reformations are set. If there is to be any reformation in...