Basic
beliefs
“things into which Angels long to look”
Introduction
1. There
is a growing trend in Western culture to regard traditional Christianity as a
belief system that is no longer viable for thoughtful people. Consider the
following popular ideas.
a. Postmodernism - The global village has
demanded: 1) pluralism with respect to values, 2) the elevation of the common
human quest for meaning above all narrow roads that do not respect the
sincerely held beliefs of others.
b. Pluralism – Any belief system must
respect the “common human experience” as it is reflected in a culturally
pluralistic world.
c. Inclusiveism - Any system that is
exclusive is seen as hostile to humanity and therefore not worthy of respect.
Traditional Christianity claims to be exclusive on a number of fronts. If these
exclusive tenants are maintained, Christian faith looses its credibility.
2.
What are the fundamentals of the Christian faith?
a.
What must a person believe in order to be recognized as a Christian?
b.
When we talk about
majoring on majors and minoring on minors, what is major?
c.
How do we define mere
Christianity without making it minimal Christianity?
3.
Christianity is
distinct from Judaism, Islam and many other religions in that:
a.
It is a religion of beliefs rather than ethics or religious
experience.
b.
It is offensive to monotheism because it believes that Jesus
was fully God while distinct from God the Father.
c.
It is offensive to polytheism in that it claims to be
monotheistic.
d.
It is offensive to pantheism in that it distinguishes
between the Creator and the creation placing humans above the rest of creation.
e.
Its doctrine of justification before God based on grace
(through faith in Jesus alone and not on human merit) is offensive to nearly
all other religions.
A. The Creeds are an expression of the
fundamentals of the Christian faith.
1. The
Apostle’s Creed
* I believe in God the Father, Almighty, Maker
of heaven and earth:
* And in Jesus Christ, his only begotten Son,
our Lord:
* Who was conceived by the Holy Ghost, born of
the Virgin Mary:
* Suffered under Pontius Pilate; was
crucified, dead and buried: He descended into hell:
* The third day he rose again from the dead:
* He ascended into heaven, and sits at the
right hand of God the Father Almighty:
* From thence he shall come to judge the quick
and the dead:
* I believe in the Holy Ghost:
* I believe in the holy catholic church: the
communion of saints:
* The forgiveness of sins:
* The resurrection of the body:
* And the life everlasting. Amen.
Notes: The Apostle’s Creed
was developed between the second and ninth centuries. It is the most popular
creed used in worship by Western Christians. Its central doctrines are those of
the Trinity and God the Creator.
Legend has it that the
Apostles wrote this creed on the tenth day after Christ’s ascension into
heaven. That is not the case, though the name stuck. However, each of the
doctrines found in the creed can be traced to statements current in the
apostolic period. The earliest written version of the creed is perhaps the Interrogatory Creed of Hippolytus (ca.
A.D. 215). The current form is first found in the writings of Caesarius of Arles (d 542).
The creed was
apparently used as a summary of Christian doctrine for baptismal candidates in
the churches of Rome. Hence it is also known as The Roman Symbol. As in Hippolytus’ version it was given in
question and answer format with the baptismal candidates answering in the
affirmative that they believed each statement.
2. The
Nicene Creed
* I believe in one God, the Father Almighty,
Maker of heaven and earth, and of all things visible and invisible.
* And in one Lord Jesus Christ, the
only-begotten Son of God, begotten of the Father before all worlds; God of God,
Light of Light, very God of very God; begotten, not made, being of one
sustenance with the Father, by whom all things were made.
* Who, for us men for our salvation, came down
from heaven, and was incarnate by the Holy Spirit of the virgin Mary, and was
made man; and was crucified also for us under Pontius Pilate; He suffered and
was buried; and the third day He rose again, according to the Scriptures; and
ascended into heaven, and sits on the right hand of the Father; and He shall
come again, with glory, to judge the quick and the dead; whose kingdom shall
have no end.
* And I believe in the Holy Ghost, the Lord
and Giver of Life; who proceeds from the Father and the Son; who with the
Father and the Son together is worshipped and glorified; who spoke by the
prophets.
* And I believe one holy catholic and
apostolic Church. I acknowledge one baptism for the remission of sins; and I
look for the resurrection of the dead, and the life of the world to come. Amen.
Notes: In the first three centuries, the church found itself in a hostile environment. On the one hand, it grappled with the challenge of relating the language of the gospel, developed in a Hebraic and Jewish-Christian context, to a Graeco-Roman world. On the other hand, it was threatened not only by persecution, but also by ideas that were in conflict with the biblical witness.
In A.D. 312, Constantine won control of the Roman Empire in the battle of Milvian Bridge. Attributing his victory to the intervention of Jesus Christ, he elevated Christianity to favored status in the empire. "One God, one Lord, one faith, one church, one empire, one emperor" became his motto.
The new emperor soon
discovered that “one faith and one church” were fractured by theological
disputes, especially conflicting understandings of the nature of Christ, long a
point of controversy. Arius, a priest of the church in Alexandria, asserted
that the divine Christ, the Word through whom all things have their existence,
was created by God before the beginning of time. Therefore, the divinity of
Christ was similar to the divinity of God, but not of the same essence. Arius
was opposed by the bishop, Alexander, together with his associate and
successor, Athanasius. They affirmed that the divinity of Christ, the Son, is
of the same substance as the divinity of God, the Father. To hold otherwise,
they said, was to open the possibility of polytheism, and to imply that
knowledge of God in Christ was not final knowledge of God.
To counter a widening rift
within the church, Constantine convened a council in Nicaea in A.D. 325. A
creed reflecting the position of Alexander and Athanasius was written and
signed by a majority of the bishops. Nevertheless, the two parties continued to
battle each other. In A.D. 381, a second council met in Constantinople. It
adopted a revised and expanded form of the A.D. 325 creed, now known as the
Nicene Creed.
The Nicene Creed is the most ecumenical of creeds. The Eastern Orthodox, Roman Catholic, and most Protestant churches affirm this creed. Nevertheless, in contrast to Eastern Orthodox churches, the western churches state that the Holy Spirit proceeds not only from the Father, but from the Father and the Son (Latin, filioque). To the eastern churches, saying that the Holy Spirit proceeds from both Father and Son threatens the distinctiveness of the person of the Holy Spirit; to the western churches, the filioque guards the unity of the triune God. This issue remains unresolved in the ecumenical dialogue.
B. The Fundamentals – (as
articulated in the modernist / fundamentalist controversies of the early
1900’s) They can be accessed on line (www.xmission.com/~fidelis/).
The term “fundamentalism” has its
origin in a series of pamphlets published between 1910 and 1915. Entitled “The
Fundamentals: A Testimony to the Truth,” these booklets were authored by
leading evangelical churchmen and were circulated free of charge among
clergymen and seminarians. By and large, fundamentalism was a response to the
loss of influence traditional revivalism experienced in America during the
early years of the twentieth century. This loss of influence, coupled with the
liberalizing trends of German biblical criticism and the encroachment of
Darwinian theories about the origin of the universe, prompted a response by
conservative churchmen. The result was the 12 pamphlets. In 1920, a journalist
and Baptist layman named Curtis Lee Laws appropriated the term ‘fundamentalist’
as a designation for those who were ready “to do battle royal for the
Fundamentals.”
Three principle texts that reveal the
fundamentals of the Christian faith:
1. The Gospel Message
|
Key text I Corinthians 15:1-5
“1 Now I
make known to you brethren, the gospel which I preached to you, which also
you received, in which also you stand, 2
by which also you are saved, if you
hold fast the word which I preached to you, unless you believed in vain. 3 For I delivered to you as of first importance what I also
received, that Christ died for our
sins according to the Scriptures,
4 and that He was buried, and that He was raised on the third day according to the Scriptures, 5 and that He appeared to Cephas, then to the twelve.” |
a.
“1 Now I make known to you brethren, the gospel which I
preached to you, which also you received, in which also you stand,”
1. Here we see the normal pattern of
conversion: preaching – receiving – standing.
2.
Saving faith is a continual life direction and belief.
b.
“2 by which also you
are saved, if you hold fast the word which I preached to you, unless you
believed in vain”
1.
Eternal security is
conditioned on continued faith.
2.
Eternal security is not
conditioned on maintaining an ethical standard.
c.
“3 For I delivered to you as of first importance what I also
received, that Christ died for our sins” according to the Scriptures,”
1.
Christ’s death not his
ethical teaching is the essence of the good news.
2.
The Scripture is the
guide to authenticating any Christian teaching.
d.
“4 and that He was buried, and that He was raised on the third
day according to the Scriptures,” 5 and that He appeared
to Cephas, then to the twelve.”
1.
The resurrection is at
the center of NT gospel preaching.
2.
The resurrection was a
space, time, physical event.
3.
The Lord
Jesus Christ
|
Key text Colossians 1:13-20
“13 For he has rescued us from the dominion of darkness and
brought us into the kingdom of the Son he loves, 14 in whom we have redemption,
the forgiveness of sins. 15 He is the image of the invisible God, the
firstborn over all creation. 16 For by him all things were created:
things in heaven and on earth, visible and invisible, whether thrones or powers
or rulers or authorities; all things were created by him and for him. 17 He is before all things, and in him all things hold
together. 18 And he is the head of the body, the church; he is the beginning and the
firstborn from among the dead, so that in everything he might have the
supremacy. 19 For God was pleased to have all his fullness dwell in him, 20 and through him
to reconcile to himself all things,
whether things on earth or things in heaven, by making peace through his
blood, shed on the cross.” |
a. “13 For he has rescued us from the dominion of darkness and
brought us into the kingdom of the Son he loves,”
1.
Our salvation is
likened to a rescue that is accomplished for us by Christ. It is not something
we do.
2.
The Kingdom of God is
described as the Kingdom of God’s Son thus linking the Father and Son in a
unique way.
b. “14 in whom we have redemption, the forgiveness of sins.”
1.
“Redemption” is a term
suggesting payment.
2.
Redemption and
forgiveness of sins are linked.
c. “15 He is the image of the invisible God, the firstborn over
all creation.”
1.
Christ is the image of
God in a unique way.
2.
As the first born of
all creation he is not created but rather the first in rank of all creation. He
is the fountainhead of creation.
d. “16 For by him all things were created: things in heaven and on
earth, visible and invisible, whether thrones or powers or rulers or
authorities; all things were created by him and for him.”
1.
The creation is not
limited to the physical cosmos but includes the spiritual world and history as
well.
2.
The creation exists for
Christ. He is more than an instrument of creation; he is Lord of it.
e. “17 He is before all things, and in him all things hold
together.”
1.
Christ is eternal.
2.
Christ gives meaning to
all life and preserves the creation through time.
f. “18 And he is the head of the body, the church;”
1.
The church is his
present incarnate body in the earth.
2.
As “head” he is both
the source and Lord of the church.
g. “he is the
beginning and the firstborn from among the dead, so that in everything he might
have the supremacy.”
1.
Christ is Lord of the
resurrected from the dead.
2.
As participant in and
conqueror of death he is Lord of both the living and the dead.
h. “19 For God was pleased to have all his fullness dwell in him, 20 and through him to
reconcile to himself all things, whether things on earth or things in
heaven, by making peace through his blood, shed on the cross.”
1.
The fullness of deity
rested with Christ.
2.
The reconciliation of
all things to God is through Christ’s sacrifice.
3.
Peace with God is won
for us through the cross.
4. The Christian Life
|
Key text Ephesians 2:8-10
“8 For it is by grace
you have been saved, through faith —and this not from yourselves, it is
the gift of God — 9 not by works, so that no
one can boast. 10 For we are God’s workmanship, created in Christ Jesus to do good works,
which God prepared in advance for us to do.” |
a. “8 For it is by grace
you have been saved, through faith —and this not from yourselves, it is the
gift of God — 9 not by works, so
that no one can boast.”
1.
The nature of our salvation is such that it can in no way be credited to
our wisdom, virtue, or privilege.
2. God initiates salvation.
3. Salvation is based on faith not
faithfulness.
b. “ 10 For we are God’s workmanship, created in Christ Jesus to do
good works, which God prepared in advance for us to do.”
1.
We are God’s property.
2.
Ethics are an expected fruit of salvation.
3.
True saving faith is independent of and prior to
faithfulness.
4.
While saving faith will always bear fruit in the believer’s
life, the fruit may not be evident to anyone but God (in the case of a born
again heart).
Basic Christian Library
A Concordance to the Bible
A
concordance is a list of all the major words used in the Bible with a reference
to where they can be found. Its value is in finding a verse when you only know
a few words from memory. It also tells you how a word is used in the Bible by
showing you all the references. I recommend one of two concordances: Young’s Analytical Concordance to the Bible,
Eerdmans, and Strong’s Exhaustive
Concordance of the Bible. There are others that will serve just as well. Nave’s Topical Bible, Moody Press.
arranges key passages by topic and not only gives the reference but also prints
out the text so you do not have to look it up in your Bible. Vine – An Expository Dictionary of Biblical
Words, Nelson Publishing is also very helpful. It is a dictionary of major
Greek and Hebrew words referenced by their English translation. You do not have
to know Greek or Hebrew to use it.
A Bible Dictionary
A
good Bible dictionary is indispensable in helping a student answer many of the
questions that arise in reading the Bible. I would recommend The New Bible Dictionary by Douglas,
Eerdmans as one of many good possibilities. Any dictionary published by one of
the big Christian publishers (Word, Eerdmans, Zondervan, IV, Victor, Moody,
Nelson, etc.) will be good. If you want a heavy duty version I recommend The International Standard Bible
Encycloaedia by Orr, Eerdmans
A Bible Commentary
A
good commentary will give you an idea of how specific texts of Scripture are
interpreted by those who spend their life doing just that in the company of
others who also study the Bible. A commentary is not meant to replace your
personal study but rather to let you know how your understanding of the text
compares with others who have spend hundreds of hours in prayerful study. I
like The Bible Knowledge Commentary
by Walvoord and Zuck, Victor. The New
Bible Commentary: Revised by Guthrie, Eerdmans is also a good choice.
A Basic Christian Theology Text
Look
at the list below for some suggestions. A good theology text will give you a
summary of basic Christian teaching on most subjects. I recommend the
following:
Bruce
Milne, Know the Truth, IV, 1998
This
short concise text is an excellent starter for anyone interested in examining
Christian doctrine for the first time. It is balanced and contains helpful
discussion questions that can be used in a class. It comes from a Reformed
perspective.
Erickson,
Millard. Christian Theology. Grand
Rapids, Baker, 1985
This is a clear and very thorough
recent textbook in systematic theology from a Baptist perspective. Erickson,
who is a highly respected professor who has taught at –Bethel Seminary,
Southwestern Baptist Seminary, and Western Seminary. He interacts with modern
trends, is very irenic, balanced, and practical in his style. This is a
seminary level text. I agree with him on almost all points.
Erickson, Millard. Introducing Christian Doctrine. Grand Rapids, Baker, 1992
This is a condensed version of
Christian Theology. It is a college level text. This would be a good entry
level text for most people.
Oden, Thomas. Systematic Theology (Vol.I The Living God, Vol.II The Word of Life,
Vol.III Life in the Spirit.) San Francisco: Harper & Row, 1987 Oden is
a brilliant, and highly respected Methodist theologian who has moved from his
previous liberal theological convictions to a conservative evangelical
position. He interacts extensively with theologians from the early history of
the church. This is delightful reading.
Grudem, Wayne. Systematic Theology. Grand Rapids, Zondervan Publishing House, 1994
Grudem’s book is wonderfully outlined,
very clear, user friendly to lay people, and practical. It reflects a Reformed
Baptist position with a Charismatic leaning. I like its usefulness and format
but feel that it is not as thorough or irenic as Erickson.
Grudem, Wayne. Bible Doctrine. Grand Rapids, Zondervan Publishing House, 1999
This is a condensed version of
Systematic Theology. This text is even more useful than Grudem’s big volume. It
is very attractive for new students of theology.
Ryrie, Charles. Basic Theology. Wheaton, Ill: Victor, 1986.
This is a clearly written introduction
to systematic theology from a dispensational perspective, by a former professor of mine. It is a good
basic text.
Spiritual Formation
Richard Foster & James Bryan Smith,
Devotional Classics, Harper Collins,
1993
This collection of writings exposes me
to a broad range of spiritual experiences all of which are challenging.
Watchman Nee, The Normal Christian Life, Christian Literature Crusade, 1957
All of Nee’s books have been
challenging, with some (The Spiritual Man (3 volumes)) being hard to understand.
While I do not always agree with Nee, I am always challenged by his writings.
Kenneth Boa, Conformed to His Image, Zondervan, 2001
While not at all a devotional read, it
is a great summary of how to think about the breadth of Christian Spiritual
formation.
Larry Crabb, Inside Out, NavPress 1988
I read everything Crabb writes and am
seldom left empty.
Jonathan Edwards, Religious Affections, Multnomah, 1984
Edwards is not easy reading but it is
worth the effort. A classic on “religious feelings.”
C.S.Lewis, Mere Christianity, Macmillan, 1960
All of Lewis’ stuff is worth reading.
This is a classic.
Ray Stedman, Body Life, Regal, 1972, 1993
Body Life was very helpful in shaping
my expectations and vision for what the church could be.
Authors who have shaped or who reflect my thinking
Theology - Millard Erickson, (I find myself in general agreement
with Dr. Erickson on most issues both in terms of content and style of
expression.)
Culture - Chuck Colson, Richard Newhouse (I greatly respect the
sensitivity and insight with which both of these men express the Christian’s
posture in the world).
Counseling - Larry Crabb (I admire his style of communication, his
growth process, and the way he has integrated his faith into the psychological
areas of life.)
Biblical studies - D.A. Carson, N.T. Wright (I find these
men to be not only brilliant but also fair and faithful in applying the Word of
God to the questions of modern life.)
Apologetics – Carl F.H. Henry, Edward Carnell, (These two writers were helpful in shaping
the way I thought about life and faith when I was a new believer.)
step one
The Gospel
All
people share two things in common: they
are seekers and they are frustrated.
People
envision and long for a utopian immortality – an abundant and long life. This
desire is often expressed as a search
for happiness and personal peace or a quest
for social freedom and justice in a community of mutual respect and love.
But
people are frustrated in their searching. They know something is terribly wrong
in this world.
Personal peace and happiness are
fleeting realities at best and there seems to be no end to social strife and
injustice.
The
Bible explains this condition. It calls the object of our seeking the kingdom of God and it calls our
basic frustration “sin.” The Bible
contains both good and bad news: good news about God and bad news about you
and me.
Creation
The Good news
God
created us to enjoy an abundant and
eternal life in intimate harmony with Himself and His creation.
"And
God created man in His own image. . .And God blessed them. . . And God saw all
that He had made and behold, it was very good." Genesis 1:27-31
The Bad news
We
have chosen to exist in active or passive rebellion against God and in so doing
we have died, being separated from God and
His Kingdom.
"For
all have sinned and fallen short of the glory of God." Romans 3:23
"All
of us, like sheep, have gone astray; we have turned every one of us, to his own
way. . ." Isaiah 53:6
"Your sins have been a barrier
between you and your God." Isaiah 59:2
Commandments
The Good news
God
has given to us moral laws and religious
rituals to show us the true nature of our alienation from Him and the nature of
His salvation.
"Why
the Law then? It was added because of transgressions . . . Therefore that Law
has become our tutor to lead us to Christ, that we might be justified by
faith." Galatians 3:19-24
The Bad news
We
have sought to use religious rituals and moral laws to justify our entitlement to eternal life through our own merit apart
from God's grace.
"For
not knowing about God's righteousness, and seeking to establish their own, they
did not subject themselves to the righteousness of God." Romans 10:3
Cross
The Good news
God
sent His Son to redeem us from the death
curse of our sin by dying in our place and offering us life in His Kingdom.
"Christ
has suffered for sins, the just for the unjust, that He might bring us to
God." 1 Peter 3:18
"And
when you were dead in your transgressions. . .He made you alive together with
Him, having forgiven us all our transgressions, having canceled out the
certificate of debt consisting of decrees against us and which was hostile to
us; and He has taken it out of the way, having nailed it to the cross."
Colossians 2:13-14
The Bad news
We
often come to the cross for our forgiveness but
do not pick up and bear the cross in our lifestyle.
"I
have been crucified with Christ, and it is no longer I who live, but Christ
lives in me; and the life which I now live in the flesh, I live by faith in the
Son of God, who loved me and delivered
Commitment
The Good news
We
can participate in God's kingdom by
repenting of our independence from God (sin) and by trusting in His provision
for our redemption – Jesus Christ.
“Truly,
truly, I say to you, he who hears My word, and believes Him who sent Me, has
eternal life, and does not come into judgment, but has passed out of death into
life." John 5:24
"For
we maintain that a man is justified by faith apart from works of the Law. . .”
Romans 3:28
The Bad news
We
can often limit faith to an intellectual
confession or equate it with faithfulness to the Law.
"Not
every one who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but
only he who does the will of my Father who is in heaven. Many will say to me on
that day, 'Lord, Lord, did we not prophesy in your name, and in your name drive
out demons and perform many miracles?' Then I will tell them plainly, 'I never
knew you. Away from me, you evildoers!'" Matthew 7:21-23
A Closing Word
Three thresholds of spiritual
development
•The
striving for Gusto. "I want a
full and happy life."
•The
striving for Goodness. "I
should be a better person."
•The
striving for Grace. "I come to
and follow after Christ."
Three Responses to the Gospel
•For
some the gospel is foolishness –
they see no need to deal with God in their search for life.
•For
some the gospel is a stumbling block
– they want to deal with God on their own terms.
•For
some the gospel is the power and wisdom
of God – they hear it as good news and gladly receive it in faith.
"For
the Jews ask for signs, and Greeks search for wisdom; but we preach Christ
crucified, to Jews a stumbling block, and to Gentiles foolishness, but to those
who are the called, both Jews and Greeks, Christ is the power of God and the
wisdom of God." 1Corinthians 1:22-24
Expressing your commitment
Saving faith is
privately expressed through calling out to God in prayer and confession of
personal commitment to Christ.
".
. .If you confess with your mouth Jesus as Lord, and believe in your heart that
God raised Him from the dead, you shall be saved." Romans 10:9
Water baptism is
the public expression of faith and is the rite of initiation into the Christian
community.
"Repent,
and let each of you be baptized in the name of Jesus Christ for the forgiveness
of your sins; and you shall receive the gift of the Holy Spirit." Acts
2:38
step two
The Christian
life
Becoming
a Christian is not the end but the beginning of a dynamic relationship with God
involving spiritual growth. Spiritual
growth implies that spiritual maturity is a process involving time and that the church is made up of Christians
at all stages of development. As in all of life, the possibility of arrested
development exists.
It is possible to be a
Christian and yet not be a healthy or mature believer.
•The
natural man – does not have true
saving faith.
•The
spiritual believer – has faith that
results in freedom, faithfulness, and fruitfulness.
•The
carnal believer – has faith that is
spiritually undeveloped.
“But
a natural man does not accept the things of the Spirit of God; for they are
foolishness to him. . .but he who is spiritual appraises all things, yet he
himself is appraised by no man. . . And I, brethren could not speak to you as
to spiritual men, but as to men of flesh, as to babes in Christ. . . . for
since there is jealousy and strife among you, are you not fleshly, and are you
not walking like mere men?” 1 Corinthians 2:14-3:3
All Christians are called to a commitment that results in freedom, faithfulness, and fruitfulness.
True faith normally results in three experiences:
•An
inner freedom from psychological guilt,
bondage to sin, and fear of condemnation by God.
•A
strong impulse to follow Christ as Lord.
•An
effective power to build the Kingdom
of God.
Christians learn of God and
His Kingdom through three windows —
The Jehovah of the Old Testament — a
powerful father, a loving provider, and a holy, just judge. It is in the Old
Testament that we learn of the importance of faithfulness.
The Jesus of the Gospels — a
merciful redeemer, a relational brother, and a servant King. It is in the
Gospels that we learn of the nature and means of fruitfulness.
The Christ of the epistles of
the New Testament — an indwelling comforter, a gracious enabler, and a
functioning head of the church. It is in the epistles that we learn of the
radical freedom we have in Christ.
FREEDOM - Personal Peace
Freedom
is the assurance that I am secure and loved by God. There is no condemnation
for those in Christ. Psychological guilt (fear of rejection and condemnation )
has no place in the lives of those who are in Christ.
“There
is therefore now no condemnation for those who are in Christ Jesus. For the law
of the Spirit of life in Christ Jesus has set you free from the law of sin and
of death. There is deliverance from bondage to sin for those in Christ. We are
no longer trapped without power to resist sin but by yielding to the Spirit of
Christ within us we can overcome sin. For what the Law could not do, weak as it
was through the flesh, God did: sending His own Son in the likeness of sinful
flesh and as an offering for sin. He condemned sin in the flesh, in order that
the requirement of the Law might be fulfilled in us, who do not walk according
to the flesh, but according to the Spirit.” Romans 8:3-4
When
we look at ourselves and one another in the context of “the Spirit” of Christ
we see a person who’s sin is forgiven, a person who is accepted fully by God.
When
we look at ourselves and one another in the context of “the flesh” we see a
“wretched person” with many flaws, sins, and acts of rebellion.
“For
the mind set on the flesh is death but the mind set on the Spirit is life and
peace.” Romans 8:6
The
fact the God accepts us in Christ does not mean that He approves of everything
that we do.
We
are secure in our relationship with Him because we are His children not because
we are perfect disciples.
FAITHFULNESS - Holy living
True faithfulness is from the
inside out. Holiness starts with our new identity in Christ. In baptism
we died and were raised with Christ through our identification with Him.
Holiness is simply being true to our new identity in Christ.
“If
then you have been raised up with Christ, keep seeking the things above, where
Christ is.“ Colossians 3:1
Faith and Faithfulness have a
special relationship.
•Justification
is by faith (not faithfulness).
•Justification
inspires faithfulness.
“For
by grace you have been saved through faith; and that not of yourselves, it is
the gift of God; not as a result of works, that no one should boast. For we are
His workmanship, created in Christ Jesus for good works, which God prepared
beforehand, that we should walk in them.” Ephesians 2:8-10
Holiness
Real holiness involves our
motives and thoughts. Holiness is simply the way we look at
things (ourselves, life, others, & God). Holiness extends to our outward
conduct in every expression of life. It is manifested in the way we relate to
the demands of life.
“Set
your mind on the things above, not on the things that are on earth. For you
have died and your life is hidden with Christ in God.” Colossians 3:2-3
“And
whatever you do in word or deed, do all in the name of the Lord Jesus, giving
thanks through Him to God the Father.” Colossians 3:17
“. .
. But speaking the truth in love, we are to grow up in all aspects into Him,
who is the head, even Christ,” Ephesians 4:15
FRUITFULNESS - A living
ministry
A fruitful ministry is on the
far side of an intimate relationship with Grace, the Cross, and the Spirit of
Christ.
Fruitful
ministry starts with sensing our full acceptance through the Grace of Christ.
We love because we have first been loved by God.
“I
urge you therefore, brethren by the mercies of God, . . .” Romans 12:1a
Fruitful ministry requires
self-sacrifice through our identification with the Cross of Christ.
We
are called to minister to other’s needs, not manipulate others to meet our
needs.
“Present
your bodies a living and holy sacrifice,” Romans 12:1b
Fruitful ministry comes with
the proper use of service gifts through the Spirit of Christ.
“and
since we have gifts that differ according to the grace given to us let each
exercise them accordingly” Romans 12:6
I Timothy 1
“13 Retain the standard of sound words
which you have heard from me, in the faith and love which are in Christ Jesus. 14 Guard through the Holy
Spirit who dwells in us, the treasure which has been entrusted to you.”
|
|
Head What we profess Doctrinal explanation What God has done for us |
|
|||
|
|
Christian faith |
|
|||
|
Heart What we experience Personal encounter What God has done in us |
|
Hands What we do Behavioral ethics What God has done through us |
|||
|
|
|
Hands |
|
|
|
|
|
|
|
|
|
|
|
|
|
True Christianity |
|
|
|
|
|
|
Head |
|
|
|
|
|
|
Heart |
|
|
|
The local church (a pamphlet)
step three
The Local Church
The
local church plays an integral role in God’s plan and our lives as followers of
Christ. We can understand this role by looking at Purposes, Principles, & Programs of the church.
Purposes
of the Local
Church
In
God's plan for advancing His Kingdom, each Christian is to be related to a
local church, the Body of Christ, through which God expresses His kingdom on
earth. We understand that
The church is
the people of God (confessing
faith in Christ)
in a community (in relationship with each other)
with a mission (following Christ).
As
"the body of Christ" the church’s purpose is most simply stated as:
responding to Christ
through
Exalting
Christ as Creator, Redeemer, and Lord.
Exemplifying the
values of His kingdom.
Edifying His
body, the Church.
Evangelizing His
world.
Enhancing our
culture.
Embracing our
heritage
Principles of
the Local Church
In
scripture God gives us principles to guide the church in accomplishing His purposes.
These principles direct four key relationships:
•Members communicating with one
another.
•The assembly addressing God.
•God ministering to the church.
•God ministering through the church.
1. Relationships
"And
they devoted themselves to. . . fellowship." Acts 2:42
The church functions as God intends when members interact about their faith.
The
local congregation is to facilitate and not frustrate vital relational experiences within the church and marketplace.
These relationships are based on grace and truth.
When
people come to us untaught, burned out or wounded, the church should not ask
them to serve, but to learn, rest and heal. After they have learned, rested,
and healed, they should be expected to teach, comfort and heal others. We want
to create a place where people are free to be honest and where truth is
welcomed.
2. Worship
"And they devoted themselves to .
. .prayer. . . praising God." Acts 2:42, 47
The church functions as God intends when corporate worship and prayer are an
integral part of its life. The
church worships when the assembly speaks directly to God in praise or
thanksgiving.
The
local church is to facilitate and not frustrate the vital worship experiences of corporate and private prayer and
praise. Worship means attributing worth to God. This is best accomplished when
we talk to God, not just about God. By definition sermons,
announcements, or any part of a service addressed to the congregation belong in
another category.
Private prayer and worship is an
important part of preparation for corporate worship.
3. Teaching
"And
they devoted themselves to the apostles' teaching. . ." Acts 2:42
The church functions as God intends when the ministry of the word is presented with
power and integrated into all of life.
The
local church is to facilitate and not frustrate vital learning experiences by encouraging expository Bible
teaching, personal Bible study and ministry development.
The
truths of the Scripture are food for our souls. Without them we are weak and
vulnerable. Bible teaching should be sensitive to both the Biblical context and
current cultural. It should encourage people to faith and good works in
response to God's nature and mercy.
Personal
study of Scripture should be encouraged and assisted by sound teaching so that
every believer becomes equipped to
define, defend, declare and demonstrate the word of life.
4. Spiritual gifts
".
. .and many wonders and signs were done. . . and they sold their possessions
and goods and distributed them to all, as any had need. . . and the Lord added
to their number day by day those who were being saved." Acts 2:43-37
The church functions as God intends when the gifts of the Holy Spirit are understood
and are operative.
Our
gifts and talents are to be used to serve others in the name of Christ. This
service is to be in response to God’s grace and in the context of
self-sacrifice.
The
local church is to facilitate and not frustrate vital ministry experiences to, within, and outside the church.
Some gifts, such as teaching or
preaching, minister to the entire
body,. (1 Peter 4:11). Others, like rendering service (1 Peter 4:11), find
better expression within the body as
members serve one another. Most gifts can also be used outside the body in evangelism and social service.
Programs of
the Local Church
The
ministry programs of the local church are the flexible “wineskins” that give
structure to parts of the ministry.
The local
church is to be flexible as it gives structured opportunities for ministry.
Because
we are ambassadors for Christ who are called to a cross-cultural ministry, we
must adapt to the culture in innovative and practical ways. The programs should
serve people despite differing gifts, levels of maturity, and experience.
Not
all programs will succeed, and no two churches are identical. Successful
methods in one may prove disastrous in another, but all methods must be consistent with the purposes and principles of
Christ’s church. Programs that help the local church to function according
to principles should be continued. Programs that hinder the functioning of the
church according to the principles should be discontinued or changed.
Programs,
policies, and procedures in the local church should reflect a sensitivity to scriptural principles, historical roots of the church and the cultural setting in which the church
exists. Our priorities are to be ordered in the following way: Properties
assists programs in serving people who submit to the principles of the Kingdom
of God.
|
principles |
|
||||
|
people |
|
||||
|
programs |
|
||||
|
property |
||||||
|| Pope Shenouda || Father Matta || Bishop Mattaous || Fr. Tadros Malaty || Bishop Moussa || Bishop Alexander || Habib Gerguis || Bishop Angealos || Metropolitan Bishoy ||
|| The Orthodox Faith (Dogma) || Family and Youth || Sermons || Bible Study || Devotional || Spirituals || Fasts & Feasts || Coptics || Religious Education || Monasticism || Seasons || Missiology || Ethics || Ecumenical Relations || Church Music || Pentecost || Miscellaneous || Saints || Church History || Pope Shenouda || Patrology || Canon Law || Lent || Pastoral Theology || Father Matta || Bibles || Iconography || Liturgics || Orthodox Biblical topics || Orthodox articles || St Chrysostom ||
|| Bible Study || Biblical topics || Bibles || Orthodox Bible Study || Coptic Bible Study || King James Version || New King James Version || Scripture Nuggets || Index of the Parables and Metaphors of Jesus || Index of the Miracles of Jesus || Index of Doctrines || Index of Charts || Index of Maps || Index of Topical Essays || Index of Word Studies || Colored Maps || Index of Biblical names Notes || Old Testament activities for Sunday School kids || New Testament activities for Sunday School kids || Bible Illustrations || Bible short notes|| Pope Shenouda || Father Matta || Bishop Mattaous || Fr. Tadros Malaty || Bishop Moussa || Bishop Alexander || Habib Gerguis || Bishop Angealos || Metropolitan Bishoy ||
|| Prayer of the First Hour || Third Hour || Sixth Hour || Ninth Hour || Vespers (Eleventh Hour) || Compline (Twelfth Hour) || The First Watch of the midnight prayers || The Second Watch of the midnight prayers || The Third Watch of the midnight prayers || The Prayer of the Veil || Various Prayers from the Agbia || Synaxarium