“You no longer wander as vagabonds outside as illegal immigrants or tourists of God’s kingdom; you are now authorized citizens of God’s oikos.” Ephesians 2:19
God has a big house, the oikos of God. All citizens of the kingdom, born into that citizenry, are authorized to be called “God’s children,” so they live in His big house. The household of God is a big house! It is more than a building: it is a system or matrix engaging all sons in the greater household enterprises that Father has designed, defined, and designated for His children.
The matrix births and sustains what it births so that those birthed become produces within the matrix to the advantage of the entire matrix and each contributing part of the matrix.
God’s oikos is a spiritual eco-system, culture, and kingdom with economic, social, relational, and spiritual subsets that operate according to an appointed order of leadership assigned by Jesus for the benefit of His Building, Bride, and Body. The Ecclesia in its many locations is a kingdom culture assemblage, called together from within the kingdom matrix to function in a place as a cultural influence.
At present, we do not see this matrix in full, healthy, unbroken function. Without apostolic order, we will continue to see subsets rising and falling, elements of matrix in growth and others in decline or disrepair, and the resources of the matrix improperly allocated to produce the household revealed to us in God’s blueprints.
God has a big house. There’s lots of room in that house. This is the oikos into which we are born, the matrix in which our birth connects us to God, and the kingdom culture with its many spiritual systems.
We see apostolic restoration but little reformation because the apostolic fails to mature in function at the foundational level where it is designed and defined to function. Without this order in the oikos, God’s big house fails to run on all cylinders, and the consciousness of individual subsets remains upon their own survival or success without response to the entire household of God.
What structural incongruities have led us to maintain limiting patterns of the past? Why do the apostolic and prophetic remain unrestored and matured in function at the foundational level? What remains hidden below the waterline?
Since they are foundational to the oikos of God, what continues to limit their maturity at the foundational level? Why do we still have so little apostolic order while building apostolic systems?
Apostolic Order
If we maintain apostolic systems without apostolic order, we can see that our problem is one of leadership. While we may continue to answer the myriad objections to the idea of “apostles alive today”, this is but a distraction to be ignored, not a fundamental to be established, for apostolic order answers the objections to the extent they may ever be answered.
Do we who participate in apostolic arrangements with spiritual consumerism as an organizational factor, and burnout bubble that comes with it, settle for apostolic recognition as a goal more than apostolic order as a kingdom cultural norm.
Do we who become spiritual clearinghouses, serving the whole as outside the system like traditional banks of mammon consumerism, and serve as the processers of ministry transactions despite our knowledge that these dynamics are a big part of the problem.
The Oikos of God
When the Bible speaks of oikos, we hear God describe the spiritual matrix of a kingdom citizen, son, and inheritor within his kingdom surroundings.
The Greek root means ‘the whole house’. The complex uses of the word group speak of the matrix of interdependent constituents operating as a living, relationally defined and designed, fully integrated whole. It speaks of natural presence as well as spiritual representation while describing a systematic interplay among those constituent parts that have access by birth, adoption, and authorization to abide in the matrix.
Like a spiritual, kingdom eco-system (complete in cultural connection) whose citizens interact with the spiritual influences, supplies, and relationships they encounter interaction in their surroundings, the cultural, intellectual, relational, and spiritual matrix fully integrates each citizen son where God and His leaders prepare and position him or her.
The oikos is the whole house both spirit and natural.
The kingdom of our generation is God’s oikos, the Ecclesia within that kingdom matrix is a kingdom culture expression of God’s oikos, a condition that occurs within the matrix by design and definition of Jesus. Within the matrix, well-defined and identifiable, independent but interdependent individuals and groups of individuals introduce their own sub-systems to oikos.
Some individuals or groups of individuals bring international, highly-developed and interdependent sub-systems to the oikos that have been developed independent of it for the purpose of that identifiable person or group. These often-complex systems tend to stand alone simply because there is no established apostolic order to integrate them and their complexity alone intimidates kingdom leaders enough that they build fences around them with controlled connection points to the oikos. The tendency to assume they are stand-alone systems is enough to indicate that we have do not function with apostolic order strong enough to produce a kingdom culture.
Others bring simple systems, small groups or individual ministry expression so unique they stand alone for fear integration will destroy their identities. With very informal but deeply-held subcultural dynamics, they fear the integration of their subset to the whole house, requesting quarters and filtered connections to the whole. Although spiritually connected, sub-systems operate without interplay with one another so that the consciousness of those feeding into and from the matrix is fragmented with dysfunction: no discussion, dialogue, design, or definition of the Ecclesia as part of the oikos is provided. We just live with it even though it remains contrary to apostolic order.
This contributes to the clearinghouse separateness of apostolic leadership and ignores the need for apostles to mature at the foundational level of the oikos.
Accumulation or Function?
Our present apostolic discussions have more to do with proving there are apostles than functioning as apostles. This is a carryover from church growth dynamics: the accumulation of believers has become the accumulation of apostles. We have them and continue our attempts to prove they are here, but the matrix of kingdom culture remains distant in our minds.
We are content to dwell in the high-rise bank buildings and serve as clearinghouses instead of becoming the foundational leaders of God’s house.
Do we have a kingdom culture that answers to our most basic assignment, to disciple cultures by influencing them spiritually by spiritual authority and power and influencing them natural by observable lifestyle and cultural expressions of heaven?
Like an isolated eco-system that operates without consciousness of related eco-systems, creating destruction pollution or destroying one part of the system into extinction, kingdom subsets that fail to operate with oikos in mind at any recognizable level break down the apostolic order. Instead of recognizing the whole of God’s household, the awareness of many sons remains internally focused upon their subparts to the point of neglecting some vital aspects of kingdom into extinction.
The gap between reality and consciousness may well be the most important leadership challenge today – and apostolic order is the answer. Kingdom culture is the remedy that heals the fractures and factions, but apostolic order remains God’s answer to the wholeness of His oikos.
At present, few kingdom leaders and reformers are working to bridge that gap. The kingdom has entered a season we should call, “The New Era of Pioneering,” in which the lost elements of the kingdom culture are rediscovered (as if they are all brand new), and apostolic order is restores. This new era of pioneering restores the principles, protocols, and processes of a kingdom culture to the oikos of God.
When any apostle engages with leaders who share his or her kingdom assignment, operating within the scope of that apostolic metron, collaboration with these leaders produces a common cultural core and moves the whole apostolic metron from awareness of their individual responsibilities toward an extended stakeholder awareness of the greater oikos of God.
It is spiritually impossible to maintain the wholeness of God’s oikos without shared culture. While we have always maintained that the divisions in God’s Big House are doctrinal, kingdom divisions occur from fragmented consciousness when no shared “habits of the heart” bind together the whole matrix.
The fathering leadership apostles provide is not based upon turning the minds of the children to fathers but turning the hearts of children to fathers, and fathers to children. The point at which we have prepared the Lord a people is reached when they have a shared kingdom culture, to function as one oikos.
When a group of leaders convenes apostles in order to facilitate collaboration toward restoring apostolic order, (by this we do not mean “barking orders” to everyone else as “order”, but the establishing of kingdom culture), they each may mature awareness and consciousness within their scope or metron of apostolic assignment toward a greater awareness of the entire, extended oikos of God.
Among the many systems the kingdom matrix, the financial or money system of provision remains the one most likely to maintain a separateness in terms of conscious awareness of the overall purpose of the oikos. When the economics becomes a separate consciousness, void of kingdom culture, the mammon of consumerism invests the kingdom with a spiritual condition identifiable with Leviathan. Leviathan serves as an entry point for Jezebel, Python, and Judas to create their particular spiritual conditions.
Economy should serve as a subset subservient in function and awareness to the management of the whole house and not to activities that serve the purpose of “making money,” The commerce of the kingdom is part of the culture of the kingdom; and the culture of the kingdom unifies God’s oikos. The money answers to an apostolic order.
As well, the kingdom matrix has no political spirit dynamics; political spirit dynamics poison the system to the point of separating its vital parts into rivalries instead of integrated subsets of God’s whole house. By separating the economics from the whole house in some way, opening the door to systematic poisons like Leviathan, the political spirit divisions create rivalries that begin to distort the distribution system of the matrix so that rival factions become stronger at the expense of other factions. The norm would be the opposite.
Apostolic Blueprints
Here is where apostolic order comes into play. The peacemakers as the sons of God. The sons of God fill the Big House of God. Apostolic order using God’s blueprints to construct God’s house.
At present, apostolic immaturity and not yet restored at the foundational level to produce apostolic order either fails to influence the separateness toward wholeness or uses the present distortions and dysfunctions to advantage certain apostles at the expense of the whole house.
When financial systems no longer serve the whole house, becoming a separate subset without apostolic order to position and create awareness of the end game of the oikos, the influence of mammon upon the oikos as a whole seems to be from “an other than” source external to the kingdom matrix.
Without apostolic order, we see the reverse of “and they laid them at the apostle’s feet,” because the system no longer answers to apostolic order. Money no longer flows toward the construction plans of God’s blueprints. Money no longer serves a fully-operational matrix. We speak of money in this context as an example of separateness of systems that should be fully integrated into God’s oikos.
Do we still maintain allegiance to the originating sources of our vision for kingdom? Is there not a forgotten set of trails and trade routes that have been neglected in favor of major highways and interstate replacements that must be re-pioneered for us to restore the specific and narrow ways that lead to life.
We must re-pioneer original meanings and working definitions of ekklesia, kingdom, bride, and oikos. We must fully engage the New Era of Pioneering to re-discover what has been so neglected that its reintroduction will seem foreign to modern believers.
The challenges are great for today’s kingdom leaders as “kingdom come, kingdom culture, and kingdom conquest” become operational, beginning with a restoration of apostolic order at the foundation of the oikos of God, moving the whole to the forefront of our consciousness. As apostolic order implements the best courses of action for healing and integrating all the constituent subsets.
Kingdom economics should be fundamentally redesigned so that the entire oikos operates with full and appropriate supply, with all of God’s objectives in mind. Kingdom culture, restored by apostolic order, points the kingdom toward its commonly-held purposes rather than the political and Leviathan sense of rivalry for resource and recognition.
God has a big house, the oikos of God. All citizens of the kingdom, born into that citizenry, are authorized to be called “God’s children,” so they live in His big house. The household of God is a big house! It is more than a building: it is a system or matrix engaging all sons in the greater household enterprises that Father has designed, defined, and designated for His children.
The matrix births and sustains what it births so that those birthed become produces within the matrix to the advantage of the entire matrix and each contributing part of the matrix.
God’s oikos is a spiritual eco-system, culture, and kingdom with economic, social, relational, and spiritual subsets that operate according to an appointed order of leadership assigned by Jesus for the benefit of His Building, Bride, and Body. The Ecclesia in its many locations is a kingdom culture assemblage, called together from within the kingdom matrix to function in a place as a cultural influence.
At present, we do not see this matrix in full, healthy, unbroken function. Without apostolic order, we will continue to see subsets rising and falling, elements of matrix in growth and others in decline or disrepair, and the resources of the matrix improperly allocated to produce the household revealed to us in God’s blueprints.
God has a big house. There’s lots of room in that house. This is the oikos into which we are born, the matrix in which our birth connects us to God, and the kingdom culture with its many spiritual systems.
We see apostolic restoration but little reformation because the apostolic fails to mature in function at the foundational level where it is designed and defined to function. Without this order in the oikos, God’s big house fails to run on all cylinders, and the consciousness of individual subsets remains upon their own survival or success without response to the entire household of God.
What structural incongruities have led us to maintain limiting patterns of the past? Why do the apostolic and prophetic remain unrestored and matured in function at the foundational level? What remains hidden below the waterline?
Since they are foundational to the oikos of God, what continues to limit their maturity at the foundational level? Why do we still have so little apostolic order while building apostolic systems?
Apostolic Order
If we maintain apostolic systems without apostolic order, we can see that our problem is one of leadership. While we may continue to answer the myriad objections to the idea of “apostles alive today”, this is but a distraction to be ignored, not a fundamental to be established, for apostolic order answers the objections to the extent they may ever be answered.
Do we who participate in apostolic arrangements with spiritual consumerism as an organizational factor, and burnout bubble that comes with it, settle for apostolic recognition as a goal more than apostolic order as a kingdom cultural norm.
Do we who become spiritual clearinghouses, serving the whole as outside the system like traditional banks of mammon consumerism, and serve as the processers of ministry transactions despite our knowledge that these dynamics are a big part of the problem.
The Oikos of God
When the Bible speaks of oikos, we hear God describe the spiritual matrix of a kingdom citizen, son, and inheritor within his kingdom surroundings.
The Greek root means ‘the whole house’. The complex uses of the word group speak of the matrix of interdependent constituents operating as a living, relationally defined and designed, fully integrated whole. It speaks of natural presence as well as spiritual representation while describing a systematic interplay among those constituent parts that have access by birth, adoption, and authorization to abide in the matrix.
Like a spiritual, kingdom eco-system (complete in cultural connection) whose citizens interact with the spiritual influences, supplies, and relationships they encounter interaction in their surroundings, the cultural, intellectual, relational, and spiritual matrix fully integrates each citizen son where God and His leaders prepare and position him or her.
The oikos is the whole house both spirit and natural.
The kingdom of our generation is God’s oikos, the Ecclesia within that kingdom matrix is a kingdom culture expression of God’s oikos, a condition that occurs within the matrix by design and definition of Jesus. Within the matrix, well-defined and identifiable, independent but interdependent individuals and groups of individuals introduce their own sub-systems to oikos.
Some individuals or groups of individuals bring international, highly-developed and interdependent sub-systems to the oikos that have been developed independent of it for the purpose of that identifiable person or group. These often-complex systems tend to stand alone simply because there is no established apostolic order to integrate them and their complexity alone intimidates kingdom leaders enough that they build fences around them with controlled connection points to the oikos. The tendency to assume they are stand-alone systems is enough to indicate that we have do not function with apostolic order strong enough to produce a kingdom culture.
Others bring simple systems, small groups or individual ministry expression so unique they stand alone for fear integration will destroy their identities. With very informal but deeply-held subcultural dynamics, they fear the integration of their subset to the whole house, requesting quarters and filtered connections to the whole. Although spiritually connected, sub-systems operate without interplay with one another so that the consciousness of those feeding into and from the matrix is fragmented with dysfunction: no discussion, dialogue, design, or definition of the Ecclesia as part of the oikos is provided. We just live with it even though it remains contrary to apostolic order.
This contributes to the clearinghouse separateness of apostolic leadership and ignores the need for apostles to mature at the foundational level of the oikos.
Accumulation or Function?
Our present apostolic discussions have more to do with proving there are apostles than functioning as apostles. This is a carryover from church growth dynamics: the accumulation of believers has become the accumulation of apostles. We have them and continue our attempts to prove they are here, but the matrix of kingdom culture remains distant in our minds.
We are content to dwell in the high-rise bank buildings and serve as clearinghouses instead of becoming the foundational leaders of God’s house.
Do we have a kingdom culture that answers to our most basic assignment, to disciple cultures by influencing them spiritually by spiritual authority and power and influencing them natural by observable lifestyle and cultural expressions of heaven?
Like an isolated eco-system that operates without consciousness of related eco-systems, creating destruction pollution or destroying one part of the system into extinction, kingdom subsets that fail to operate with oikos in mind at any recognizable level break down the apostolic order. Instead of recognizing the whole of God’s household, the awareness of many sons remains internally focused upon their subparts to the point of neglecting some vital aspects of kingdom into extinction.
The gap between reality and consciousness may well be the most important leadership challenge today – and apostolic order is the answer. Kingdom culture is the remedy that heals the fractures and factions, but apostolic order remains God’s answer to the wholeness of His oikos.
At present, few kingdom leaders and reformers are working to bridge that gap. The kingdom has entered a season we should call, “The New Era of Pioneering,” in which the lost elements of the kingdom culture are rediscovered (as if they are all brand new), and apostolic order is restores. This new era of pioneering restores the principles, protocols, and processes of a kingdom culture to the oikos of God.
When any apostle engages with leaders who share his or her kingdom assignment, operating within the scope of that apostolic metron, collaboration with these leaders produces a common cultural core and moves the whole apostolic metron from awareness of their individual responsibilities toward an extended stakeholder awareness of the greater oikos of God.
It is spiritually impossible to maintain the wholeness of God’s oikos without shared culture. While we have always maintained that the divisions in God’s Big House are doctrinal, kingdom divisions occur from fragmented consciousness when no shared “habits of the heart” bind together the whole matrix.
The fathering leadership apostles provide is not based upon turning the minds of the children to fathers but turning the hearts of children to fathers, and fathers to children. The point at which we have prepared the Lord a people is reached when they have a shared kingdom culture, to function as one oikos.
When a group of leaders convenes apostles in order to facilitate collaboration toward restoring apostolic order, (by this we do not mean “barking orders” to everyone else as “order”, but the establishing of kingdom culture), they each may mature awareness and consciousness within their scope or metron of apostolic assignment toward a greater awareness of the entire, extended oikos of God.
Among the many systems the kingdom matrix, the financial or money system of provision remains the one most likely to maintain a separateness in terms of conscious awareness of the overall purpose of the oikos. When the economics becomes a separate consciousness, void of kingdom culture, the mammon of consumerism invests the kingdom with a spiritual condition identifiable with Leviathan. Leviathan serves as an entry point for Jezebel, Python, and Judas to create their particular spiritual conditions.
Economy should serve as a subset subservient in function and awareness to the management of the whole house and not to activities that serve the purpose of “making money,” The commerce of the kingdom is part of the culture of the kingdom; and the culture of the kingdom unifies God’s oikos. The money answers to an apostolic order.
As well, the kingdom matrix has no political spirit dynamics; political spirit dynamics poison the system to the point of separating its vital parts into rivalries instead of integrated subsets of God’s whole house. By separating the economics from the whole house in some way, opening the door to systematic poisons like Leviathan, the political spirit divisions create rivalries that begin to distort the distribution system of the matrix so that rival factions become stronger at the expense of other factions. The norm would be the opposite.
Apostolic Blueprints
Here is where apostolic order comes into play. The peacemakers as the sons of God. The sons of God fill the Big House of God. Apostolic order using God’s blueprints to construct God’s house.
At present, apostolic immaturity and not yet restored at the foundational level to produce apostolic order either fails to influence the separateness toward wholeness or uses the present distortions and dysfunctions to advantage certain apostles at the expense of the whole house.
When financial systems no longer serve the whole house, becoming a separate subset without apostolic order to position and create awareness of the end game of the oikos, the influence of mammon upon the oikos as a whole seems to be from “an other than” source external to the kingdom matrix.
Without apostolic order, we see the reverse of “and they laid them at the apostle’s feet,” because the system no longer answers to apostolic order. Money no longer flows toward the construction plans of God’s blueprints. Money no longer serves a fully-operational matrix. We speak of money in this context as an example of separateness of systems that should be fully integrated into God’s oikos.
Do we still maintain allegiance to the originating sources of our vision for kingdom? Is there not a forgotten set of trails and trade routes that have been neglected in favor of major highways and interstate replacements that must be re-pioneered for us to restore the specific and narrow ways that lead to life.
We must re-pioneer original meanings and working definitions of ekklesia, kingdom, bride, and oikos. We must fully engage the New Era of Pioneering to re-discover what has been so neglected that its reintroduction will seem foreign to modern believers.
The challenges are great for today’s kingdom leaders as “kingdom come, kingdom culture, and kingdom conquest” become operational, beginning with a restoration of apostolic order at the foundation of the oikos of God, moving the whole to the forefront of our consciousness. As apostolic order implements the best courses of action for healing and integrating all the constituent subsets.
Kingdom economics should be fundamentally redesigned so that the entire oikos operates with full and appropriate supply, with all of God’s objectives in mind. Kingdom culture, restored by apostolic order, points the kingdom toward its commonly-held purposes rather than the political and Leviathan sense of rivalry for resource and recognition.
God has a big house, the oikos of God. All citizens of the kingdom, born into that citizenry, are authorized to be called “God’s children,” so they live in His big house. The household of God is a big house! It is more than a building: it is a system or matrix engaging all sons in the greater household enterprises that Father has designed, defined, and designated for His children.
The matrix births and sustains what it births so that those birthed become produces within the matrix to the advantage of the entire matrix and each contributing part of the matrix.
God’s oikos is a spiritual eco-system, culture, and kingdom with economic, social, relational, and spiritual subsets that operate according to an appointed order of leadership assigned by Jesus for the benefit of His Building, Bride, and Body. The Ecclesia in its many locations is a kingdom culture assemblage, called together from within the kingdom matrix to function in a place as a cultural influence.
At present, we do not see this matrix in full, healthy, unbroken function. Without apostolic order, we will continue to see subsets rising and falling, elements of matrix in growth and others in decline or disrepair, and the resources of the matrix improperly allocated to produce the household revealed to us in God’s blueprints.
God has a big house. There’s lots of room in that house. This is the oikos into which we are born, the matrix in which our birth connects us to God, and the kingdom culture with its many spiritual systems.
We see apostolic restoration but little reformation because the apostolic fails to mature in function at the foundational level where it is designed and defined to function. Without this order in the oikos, God’s big house fails to run on all cylinders, and the consciousness of individual subsets remains upon their own survival or success without response to the entire household of God.
What structural incongruities have led us to maintain limiting patterns of the past? Why do the apostolic and prophetic remain unrestored and matured in function at the foundational level? What remains hidden below the waterline?
Since they are foundational to the oikos of God, what continues to limit their maturity at the foundational level? Why do we still have so little apostolic order while building apostolic systems?
Apostolic Order
If we maintain apostolic systems without apostolic order, we can see that our problem is one of leadership. While we may continue to answer the myriad objections to the idea of “apostles alive today”, this is but a distraction to be ignored, not a fundamental to be established, for apostolic order answers the objections to the extent they may ever be answered.
Do we who participate in apostolic arrangements with spiritual consumerism as an organizational factor, and burnout bubble that comes with it, settle for apostolic recognition as a goal more than apostolic order as a kingdom cultural norm.
Do we who become spiritual clearinghouses, serving the whole as outside the system like traditional banks of mammon consumerism, and serve as the processers of ministry transactions despite our knowledge that these dynamics are a big part of the problem.
The Oikos of God
When the Bible speaks of oikos, we hear God describe the spiritual matrix of a kingdom citizen, son, and inheritor within his kingdom surroundings.
The Greek root means ‘the whole house’. The complex uses of the word group speak of the matrix of interdependent constituents operating as a living, relationally defined and designed, fully integrated whole. It speaks of natural presence as well as spiritual representation while describing a systematic interplay among those constituent parts that have access by birth, adoption, and authorization to abide in the matrix.
Like a spiritual, kingdom eco-system (complete in cultural connection) whose citizens interact with the spiritual influences, supplies, and relationships they encounter interaction in their surroundings, the cultural, intellectual, relational, and spiritual matrix fully integrates each citizen son where God and His leaders prepare and position him or her.
The oikos is the whole house both spirit and natural.
The kingdom of our generation is God’s oikos, the Ecclesia within that kingdom matrix is a kingdom culture expression of God’s oikos, a condition that occurs within the matrix by design and definition of Jesus. Within the matrix, well-defined and identifiable, independent but interdependent individuals and groups of individuals introduce their own sub-systems to oikos.
Some individuals or groups of individuals bring international, highly-developed and interdependent sub-systems to the oikos that have been developed independent of it for the purpose of that identifiable person or group. These often-complex systems tend to stand alone simply because there is no established apostolic order to integrate them and their complexity alone intimidates kingdom leaders enough that they build fences around them with controlled connection points to the oikos. The tendency to assume they are stand-alone systems is enough to indicate that we have do not function with apostolic order strong enough to produce a kingdom culture.
Others bring simple systems, small groups or individual ministry expression so unique they stand alone for fear integration will destroy their identities. With very informal but deeply-held subcultural dynamics, they fear the integration of their subset to the whole house, requesting quarters and filtered connections to the whole. Although spiritually connected, sub-systems operate without interplay with one another so that the consciousness of those feeding into and from the matrix is fragmented with dysfunction: no discussion, dialogue, design, or definition of the Ecclesia as part of the oikos is provided. We just live with it even though it remains contrary to apostolic order.
This contributes to the clearinghouse separateness of apostolic leadership and ignores the need for apostles to mature at the foundational level of the oikos.
Accumulation or Function?
Our present apostolic discussions have more to do with proving there are apostles than functioning as apostles. This is a carryover from church growth dynamics: the accumulation of believers has become the accumulation of apostles. We have them and continue our attempts to prove they are here, but the matrix of kingdom culture remains distant in our minds.
We are content to dwell in the high-rise bank buildings and serve as clearinghouses instead of becoming the foundational leaders of God’s house.
Do we have a kingdom culture that answers to our most basic assignment, to disciple cultures by influencing them spiritually by spiritual authority and power and influencing them natural by observable lifestyle and cultural expressions of heaven?
Like an isolated eco-system that operates without consciousness of related eco-systems, creating destruction pollution or destroying one part of the system into extinction, kingdom subsets that fail to operate with oikos in mind at any recognizable level break down the apostolic order. Instead of recognizing the whole of God’s household, the awareness of many sons remains internally focused upon their subparts to the point of neglecting some vital aspects of kingdom into extinction.
The gap between reality and consciousness may well be the most important leadership challenge today – and apostolic order is the answer. Kingdom culture is the remedy that heals the fractures and factions, but apostolic order remains God’s answer to the wholeness of His oikos.
At present, few kingdom leaders and reformers are working to bridge that gap. The kingdom has entered a season we should call, “The New Era of Pioneering,” in which the lost elements of the kingdom culture are rediscovered (as if they are all brand new), and apostolic order is restores. This new era of pioneering restores the principles, protocols, and processes of a kingdom culture to the oikos of God.
When any apostle engages with leaders who share his or her kingdom assignment, operating within the scope of that apostolic metron, collaboration with these leaders produces a common cultural core and moves the whole apostolic metron from awareness of their individual responsibilities toward an extended stakeholder awareness of the greater oikos of God.
It is spiritually impossible to maintain the wholeness of God’s oikos without shared culture. While we have always maintained that the divisions in God’s Big House are doctrinal, kingdom divisions occur from fragmented consciousness when no shared “habits of the heart” bind together the whole matrix.
The fathering leadership apostles provide is not based upon turning the minds of the children to fathers but turning the hearts of children to fathers, and fathers to children. The point at which we have prepared the Lord a people is reached when they have a shared kingdom culture, to function as one oikos.
When a group of leaders convenes apostles in order to facilitate collaboration toward restoring apostolic order, (by this we do not mean “barking orders” to everyone else as “order”, but the establishing of kingdom culture), they each may mature awareness and consciousness within their scope or metron of apostolic assignment toward a greater awareness of the entire, extended oikos of God.
Among the many systems the kingdom matrix, the financial or money system of provision remains the one most likely to maintain a separateness in terms of conscious awareness of the overall purpose of the oikos. When the economics becomes a separate consciousness, void of kingdom culture, the mammon of consumerism invests the kingdom with a spiritual condition identifiable with Leviathan. Leviathan serves as an entry point for Jezebel, Python, and Judas to create their particular spiritual conditions.
Economy should serve as a subset subservient in function and awareness to the management of the whole house and not to activities that serve the purpose of “making money,” The commerce of the kingdom is part of the culture of the kingdom; and the culture of the kingdom unifies God’s oikos. The money answers to an apostolic order.
As well, the kingdom matrix has no political spirit dynamics; political spirit dynamics poison the system to the point of separating its vital parts into rivalries instead of integrated subsets of God’s whole house. By separating the economics from the whole house in some way, opening the door to systematic poisons like Leviathan, the political spirit divisions create rivalries that begin to distort the distribution system of the matrix so that rival factions become stronger at the expense of other factions. The norm would be the opposite.
Apostolic Blueprints
Here is where apostolic order comes into play. The peacemakers as the sons of God. The sons of God fill the Big House of God. Apostolic order using God’s blueprints to construct God’s house.
At present, apostolic immaturity and not yet restored at the foundational level to produce apostolic order either fails to influence the separateness toward wholeness or uses the present distortions and dysfunctions to advantage certain apostles at the expense of the whole house.
When financial systems no longer serve the whole house, becoming a separate subset without apostolic order to position and create awareness of the end game of the oikos, the influence of mammon upon the oikos as a whole seems to be from “an other than” source external to the kingdom matrix.
Without apostolic order, we see the reverse of “and they laid them at the apostle’s feet,” because the system no longer answers to apostolic order. Money no longer flows toward the construction plans of God’s blueprints. Money no longer serves a fully-operational matrix. We speak of money in this context as an example of separateness of systems that should be fully integrated into God’s oikos.
Do we still maintain allegiance to the originating sources of our vision for kingdom? Is there not a forgotten set of trails and trade routes that have been neglected in favor of major highways and interstate replacements that must be re-pioneered for us to restore the specific and narrow ways that lead to life.
We must re-pioneer original meanings and working definitions of ekklesia, kingdom, bride, and oikos. We must fully engage the New Era of Pioneering to re-discover what has been so neglected that its reintroduction will seem foreign to modern believers.
The challenges are great for today’s kingdom leaders as “kingdom come, kingdom culture, and kingdom conquest” become operational, beginning with a restoration of apostolic order at the foundation of the oikos of God, moving the whole to the forefront of our consciousness. As apostolic order implements the best courses of action for healing and integrating all the constituent subsets.
Kingdom economics should be fundamentally redesigned so that the entire oikos operates with full and appropriate supply, with all of God’s objectives in mind. Kingdom culture, restored by apostolic order, points the kingdom toward its commonly-held purposes rather than the political and Leviathan sense of rivalry for resource and recognition.
