The importance of unity of the body to Jesus is on my heart. The reason for this is because of the journey God has taken us on through our lives in the church. Over the years Ross has been gifted in worship leading and we have been involved in planting many churches. As a result of being in church leadership we have seen a lot of conflict within churches, and the harm this has caused in individual lives as a result as well as to the witness of the church. Please take a moment to look at these scriptures with me and see if you see what I see.
I should start with our savior Jesus displaying evident zeal for the temple in John 1:17 (quoted from Ps.69:9) and Acts 7:48-51. I am amazed as I meditate on Jesus final prayer in the garden. The passion that our Savior has as He prays for believers before he is betrayed shows us His heart for unity. Jesus prays to the Father for us to be one; that we would have complete unity, for this is how His glory is displayed. (John 17:21-24) Paul instructs the church to have no divisions and have perfect unity in mind and thought. (I Cor.1:10) There are many other scriptural instructions on unity such as Romans 14:19, and 15:5-7 because it is so important to God. It seems to be that to not have unity dishonors our Lord. An Old Testament example of grumbling is found in Numbers 21:4-9 where the people grew impatient and spoke against God and against Moses. Is it impatience that drives our complaints? As a result they were stricken by snakes…gross. God provided a way for their healing by rising up a stick with an image that ultimately was a representation of Christ. Thank God that He, Jesus is the remedy for our sin and when we look to the cross we find redemption and reconciliation (John 3:14-15).
Of course it is impossible to not have disagreements in the church but we have instruction about how to handle this. In Galatians 2:11 Paul confronts Peter to his face because he is wrong about an issue. We are responsible to restore each other when we go astray: we should not simply say you are wrong so I am leaving. (Galatians 5:13-15, 6:1-6) We are guaranteed to have disagreements as we see in Romans 14 we do not live for ourselves but for Christ.... why do you look down on your brother (v 10). To do this is modern day church consumerism. It is saying I haven’t found what I want here so I will go somewhere else.
“What causes fights and quarrels among you? Don’t they come from your desires that battle within you? .....Brothers, do not slander one another...(James 4:1,10)
The ideal scenario when we have a disagreement with our body is that we would come together with the part of the body that you have the disagreement with as well as the leadership with the vision of the church and prayerfully discuss the issues that you have. If you are still in disagreement then all who are involved would prayerfully be in agreement that you should find a body of believers with whom you can live in unity with, because unity and Jesus glory are the priority. If we truly want to represent Christ to the world then this is how we should live together.“And now these three remain: faith, hope and love. But the greatest of these is love.” I Cor 13:13
With love, Tracey
Ministry of Reconciliation
Evangelical & Anabaptist Part 4 of 4
Our understanding of God comes from the Bible. We believe that Jesus calls
the people of the church to live in community (being), to serve God and
others (doing), and to communicate to the world that God reigns over
everything (telling). Our beliefs can be condensed into these three ideas.
MB¹s (Mennonite Brethren) seek to think and live biblically. We commit to
believing, studying, and obeying the Bible as our trustworthy and final
authority. (2 Timothy 3:15-17; 2 Peter 1:19-21). Our confession of faith
is a statement about what we believe the Bible has to say about living in
our world today. As a biblical people, we commit to resolving questions
about God and how we are to live by asking, ³What does the Bible say?² and
³How do we apply Scripture so that it guides how we live in today¹s world?²
We seek to allow the Bible itself to guide us in our understanding of God.
We believe we should always go to the Scriptures for answers to questions
about God, rather than to human systems such as systematic, Evangelical or
Anabaptist theologies. These may not accurately or adequately reflect a
biblical theology. We seek to avoid using any single verse in a way that
puts it above the rest of what the Bible says about a particular issue.
That is called proof-texting and can distort what the Bible means to say.
At the same time, we recognize the priority of Jesus¹ teaching. When we
read the Bible, we use Christ¹s teachings as the first ³lens² for reading
other scriptures. We want to know what Jesus said or taught about
something, believing that, as God in human form, we should look to Him first
for a correct understanding of Scripture. Our progression is to read the
Gospels through the lens of the Sermon on the Mount, the rest of the New
Testament through the lens of the Gospels, and the Old Testament through the
lens of the New Testament.
Our desire is to follow the pattern of the early church in answering
questions about their faith. As those early Christians discerned God¹s will
together at the Jerusalem Council in Acts 15, we gather to study God¹s Word
together and discern his will for us in our modern world. We don¹t
interpret the Bible in isolation. We do it within the community of faith.
The early church gathered together and evaluated the apostolic testimony of
Paul, Barnabas and Peter; so we gather together to discern the biblical text
and how its authority guides our lives. We try to interpret the Bible in
this way within a world-wide community of faith guided by the Holy Spirit.
Though our primary authority for faith and life is the Bible, we have also
been influenced by a number of different faithful Christ followers. When
our church formed in 1860, the first members expressed their agreement with
Menno Simons, a pastor and Christ follower of the 16th century. They were
also influenced by the Lutheran pietist movement with its emphasis on (1)
group Bible study, (2) warm Spirit-filled faith growing out of personal
conversion, (3) thoughtful spirituality nurtured by disciplined Bible study,
and (4) a desire and commitment to tell others about Jesus, his good news of
salvation and peace with God. MB¹s were also open to influences from the
larger evangelical church, especially Baptists who encouraged world missions
and helped the young MB church develop its congregational polity. This
openness to other evangelical churches continued in North America in the
twentieth century and still characterizes MB¹s today.
Even though we claim the Bible as our source of understanding about God, we
recognize that other Christians also claim that the Bible is the source of
their distinctive beliefs. Within our community¹s historical faith, we
guard against non-Biblical influences that might distort what we believe.
Two labels have been used to describe our community¹s understanding of
Scripture: Evangelical and Anabaptist. Both words have origins in
particular historical movements. Through the years these words have taken
on different meanings or associations depending on how our culture has
experienced them. Some find the labels positive and helpful. Others prefer
to avoid them. We use them to identify the biblical perspectives that we
affirm. Although their current meanings overlap to some degree, what
follows is a summary of what we have taken from each tradition both
Evangelical and Anabaptist.
The word ³evangel² itself means gospel or good news. It relates to the Good
News of Jesus Christ. The following emphases of evangelical faith describe
some of the good news that we affirm. Individual Christians experience
spiritual birth through choosing to enter a trust-follow relationship with
Jesus Christ. (John 3:3; Acts 16:31; Matthew 16:24). This new status and
relationship with God is made possible through faith in Jesus¹
substitutionary death on the cross, and his victorious resurrection. (John
3:16-18; Romans 3:19-26; Ephesians 2:8-9). The authority for our
understanding of God is the Bible (2 Timothy 3:15-17). Maturity as a
Christ-follower is nurtured through relational and personal spiritual
disciplines (1 Timothy 4:8). The purpose of the church is to point people
to Jesus and to call others to join us in this new life he provides (Matthew
28:16-20; Acts 1:8). We believe that our purpose as God¹s church is to
engage our culture, transforming it as we pursue Christ¹s mission and
cooperate with other like-minded Christians.
We have also been influenced by the Anabaptist faith perspective. The word
³Anabaptist² was first used to describe 16th century reformers who insisted
on believers baptism rather than infant baptism (and emphasized the
separation of church and state). Like our forefathers in the faith, we
believe that God¹s people are made new in Jesus and are to grow as followers
and learners (disciples) of him (Mark 8:27-38; Matthew 5-7). Jesus
followers announce and publically celebrate their decision to join the
family of God by being baptized (Acts 8:34-38; Romans 10:9-10). We intend
to demonstrate faithfulness to God as we practice holy living and mutual
accountability (1 Peter 1:15-16; Matthew 18:15-20; Galatians 6:1-2), worship
together in community (Hebrews 10:25), and join with God to accomplish his
mission (Matthew 18:15-20; Matthew 9:37-38; 1 Corinthians 9:22). Our
authority comes from Scripture and is interpreted within the community of
believers as revealed to us by the Holy Spirit (Acts 15). Our mission comes
from Jesus¹ Great Commandment and his Great Commission (Matthew 28:16-20).
We are called to love our neighbors (Matthew 22:34-40), to make disciples
(Matthew 28:18-20), and to make peace through reconciliation with God,
ourselves, our enemies, and God¹s creation (2 Corinthians 5:17-20; Matthew
5:38-42). Our mission will almost always be counter-cultural because our
allegiance is to the Lord Jesus. The kingdom he proclaims puts us in
tension with the culture around us which often demands allegiance to other
people, governments and temporal values.
To sum up, we proclaim a biblical understanding of God that is both
³Evangelical² and ³Anabaptist.² We continually seek a biblical vision of
the work and mission of Jesus for individuals and for the world. Our
passionate commitment is to live as God¹s kingdom agents in the world,
anticipating the glorious day when God¹s kingdom is perfectly fulfilled.
Core Convictions
* We are a believer¹s church: to deal with our human sinfulness, we teach
conversion to new life through faith in Jesus Christ and practice baptism as
a public sign of personal commitment to Jesus as Savior and Lord.
* We are Bible-centered: we accept the Bible as the inspired and
authoritative word of God, seeking to obey its teaching, as illumined by the
Holy Spirit and interpreted in the Christian community.
* We emphasize discipleship: we seek to live as authentic followers of Jesus
in our daily lives, orienting our lives around Jesus¹ teaching and model.
* We value Christian fellowship: we believe the church is a biblical and
mutually loyal community that expresses itself in worship, fellowship,
accountability and witness.
* We are mission-minded: we share our faith by telling others about the
Good News of Jesus and serving others in our neighborhoods and around the
world, in obedience to Jesus¹ Great Commandment and to the Great Commission.
* We seek peace: we believe the Bible invites us to be at peace with God and
with others, even our enemies.
* We cultivate healthy relationships: we are committed to choices that
produce wholeness, healing, joy and peace in all relationships.
Anabaptism Part 3 of 4
1. A High View of the Bible.
While not worshipping the Bible itself, for that would be bibliolatry, Anabaptists accept “the Scriptures as the authoritative Word of God, and through the Holy Spirit…the infallible guide to lead men to faith in Christ and to guide them in the life of Christian discipleship. “Anabaptists insist that Christians must always be guided by the Word, which is to be collectively discerned, and by the Spirit.
2. Emphasis on the New Testament.
Since Christ is God’s supreme revelation, Anabaptists make a clear functional distinction between the equally inspired Old and New Testaments. We see an old and a new covenant. We read the Old from the perspective of the New and see the New as the fulfillment of the Old. Where the two differ, the New prevails, and thus Anabaptist ethics are derived primarily from the New Testament.
3. Emphasis on Jesus as central to all else.
Anabaptists derive their Christology directly from the Word and emphasize a deep commitment to take Jesus seriously in all of life. Such a view runs counter to notions that the commands of Jesus are too difficult for ordinary believers or that Jesus’ significance lies almost entirely in providing heavenly salvation. Rather, salvation of the soul is part of a larger transformation.
4. The necessity of a believers’ church.
Anabaptists believe that Christian conversion, while not necessarily sudden and traumatic, always involves a conscious decision. “Unless a person is born again, he cannot see the kingdom of God.” Believing that an infant can have no conscious, intelligent faith in Christ, Anabaptists baptize only those who have come to a personal, living faith. Voluntary baptism, together with a commitment to walk in the full newness of life and to strive for purity in the church, constitutes the basis of church membership.
5. The importance of discipleship.
Becoming a Christian involves not only belief in Christ but also discipleship. Faith is expressed in holy living. In Christ, salvation and ethics come together. Not only are we to be saved through Christ, but we are also to follow him daily in obedient living. Thus, for example, Anabaptists from the beginning renounced the oath. They determined to speak truth. “For them there could be no gradations of truth-telling.” Anabaptists continue to teach that salvation makes us followers of Jesus Christ and that he is the model for the way we are to live.
6. Insistence on a church without classes or divisions.
The church, the body of Christ, has only one head. While acknowledging functional diversity, Anabaptist believers set aside all racial, ethnic, class and sex distinctions because these are subsumed in the unity and equality of the body.
7. Belief in the church as a covenant community.
Corporate worship, mutual aid, fellowship and mutual accountability characterize this community. An individualistic or self centered Anabaptism is a contradiction in terms.
8. Separation from the world.
The community of the transformed belongs to the kingdom of God. It functions in the world but is radically separate from the world. The faithful pilgrim church sees the sinful world as an alien environment with thoroughly different ethics and goals. This principle includes separation of church and state. Therefore, Anabaptists reject all forms of civil religion, be it the traditional corpus Christianum or more recently developed forms of Christian nationalism.
9. The church as a visible counterculture.
As a united fellowship of believers every Anabaptist congregation models an alternate community. Such a covenant community functions as an authentic counterculture.
10. Belief that the gospel includes a commitment to the way of peace modelled by the Prince of Peace.
Here Anabaptists differ from many other Christians. Anabaptists believe that the peace position is not optional, not marginal, and not related mainly to the military. On the basis of Scripture, Anabaptists renounce violence in human relationships. We see peace and reconciliation – the way of love – as being at the heart of the Christian gospel. God gave his followers this ethic not as a point to ponder, but as a command to obey. It was costly for Jesus and it may also be costly for his followers. The way of peace is a way of life.
11. Commitment to servanthood.
Just as Christ came to be a servant to all, so Christians should also serve one another and others in the name of Christ. Thus, separation from a sinful world is balanced by a witness of practical assistance to a needy and hurting society.
12. Insistence on the church as a missionary church.
Anabaptists believe that Christ has commissioned the church to go into all the world and all of society and to make disciples of all people, baptizing them and teaching them to observe his commandments. The evangelistic imperative is given to all believers.These principles constitute the essence of Anabaptism. While each emphasis can be found elsewhere, the combination of all twelve constitutes the uniqueness of Anabaptism.
The Protestant Reformation had not gone far enough. The early Anabaptists, while diverse and far from perfect, committed themselves to nothing less than the restoration of the New Testament church. We, their heirs, have the privilege of reemphasizing these twelve principles, in word and deed, here and now.
Anabaptism Part 2 of 4
What make Anabaptists distinctive? What do Anabaptists believe? As heirs of
the Anabaptist tradition we need to understand this historical movement. We
need to hear its biblical essence‹the emphases that we seek to incorporate
into our Confession of Faith.
Anabaptism: Basic Beliefs
The first Anabaptists of the early 16th century played a distinctive role:
they were neither Catholic nor Protestant but a separate third force. That
reality, widely forgotten, is beginning to receive renewed attention in
modern theological circles.
Certainly, the Anabaptist founders owed much to Luther and the other
Protestant reformers. In particular, Luther’s emphasis on salvation‹through
personal faith, in Christ alone, by grace, as revealed in Scripture‹prepared
the way. But on many other crucial issues the Anabaptists differed as much
from Luther as Luther did from Roman Catholicism.
While giving Luther his due, we do well to remember some historical
realities. Luther, as well as Calvin and Zwingli, came to oppose harshly the
Anabaptists. In fact, of the 20,000 to 40,000 Anabaptists martyred in the
early decades, likely more were massacred by Protestants than by Catholics.
The differences between Anabaptists and the Reformers ran deep.
* Luther, Calvin and their associates wanted reformation of the medieval
church. The Anabaptists wanted restoration of the New Testament church.
* The reformers looked to the state to defend the establishment of an
official religion. The Anabaptists, on the other hand, sought no
government’s endorsement.
* The reformers asserted that all people in the realm should conform to the
official state religion. The Anabaptists, however, long before philosophers
promoted the idea, proclaimed religious and civil liberty for all.
* The reformers retained much of the Catholic church-state fusion of that
day. The Anabaptists, who saw themselves as strangers and pilgrims in this
world, rejected any fusion of faith and citizenship. The church of which
they testified and for which they died was based on Jesus Christ alone and
knew no state boundaries.
* The reformers specifically endorsed military slaughter by Christian
soldiers. The Anabaptists, on the other hand, expressed love for their
persecutors and prayed for them.
* The reformers fragmented and compartmentalized Christian living. Luther
wrote, “As a Christian, man has to suffer everything and not resist anybody.
As a member of the State, the same man has to fight with joy, as long as he
lives.” The Anabaptists rejected such ethical dualism.
As you can see, Anabaptists were not part of the great Protestant
Reformation but established a third option. They upheld distinct value.
Today, of course, many other groups have accepted much of what the
Anabaptists rediscovered, and the differences between Protestantism and
Anabaptism have decreased. But the total set of Anabaptist beliefs and
practices remains distinctive. Even though the privileged heirs of
Anabaptism have often not practiced and preached it consistently, Anabaptism
remains a unique blend of basic biblical principles.
***blog comes directly from www.usmb.org***
Approaching Doctrine - by Gavin Linderman
The question, “What do you believe?” is one to be navigated gently. We should not arrive at absolute conclusions swiftly or give a response to things we don’t yet know. After all, pretending is not a healthy practice of the With-Jesus-Life; we want to model the way Jesus lived. This involves not only identifying what we believe, but living out that reality as well. This is what praxis is about after all: believing and living in reality of truth embodied in real life.
Before you is a confession of faith that is presented in a systematic way. It is a helpful reference to be examined for purposes of personal spiritual formation. The value here is not in systematic theology per se, as Jesus nor the Scriptures themselves ever presented truth in this manner. Rather, by pouring through the Scriptures in reference to the summary concise statements of the Confession of Faith, it is hoped that insight into the Word of God will be gained for it’s transforming effect upon our lives.
Secondly, part of the great challenge of the question, “What do you believe?” in today’s society can often be asked with an agenda or even in manipulation; that kind of character we don’t find in Jesus either. Instead, we hope to ask this question to learn more about each other as we share in our With-Jesus-Life together; the intent is not to determine whether others are in or out of our set of beliefs.
Lastly, as any good students, we hold our confession of faith loosely; we have not yet arrived as Disciples of Christ in conformity to His glory. We readily confess that though we know and love the Lord, we are still growing, have flaws, and are subject to get some things wrong along the way. It has served us well to not hold with absolute certainty the confessions of men, but instead, together and in wisdom, search for what the Spirit of God bears witness to. This Confession is not the Holy Bible…
Examine the Scriptures in prayer, context, and community. We hope that you discover the wonderful decrees of our Lord and take delight in them.
“Your decrees are my delight, and my counselors.” Psalms 119:24
The following shows the Confession of Faith of the US Mennonite Brethren Conference, Copyright 2014. It serves as a resource for Axiom Church.
The leadership of Axiom has, as it’s heritage, an appreciative and beneficial association with the Mennonite Brethren family. Their statement of faith nicely summarizes aspects of life in Christ that have been helpful to this fellowship in it’s spiritual formation.
1. God
We believe in the one true God, the source of all life, who reigns over all things as Father, Son and Holy Spirit, and who lovingly cares for all creation. God the Father planned the redemption of humanity and sent Jesus Christ the Son to be the Savior of the world. Jesus proclaimed the reign of God, bringing good news to the poor and triumphing over sin through His obedient life, death, and resurrection. God the Holy Spirit empowers believers with new life, indwells them, and unites them in one body.
Genesis 1; Exodus 15:2-3; Exodus 34:6-7; Deuteronomy 6:4-6; Psalm 8; Psalm 23; Psalm 139; Isaiah 55:8-9; Isaiah 66:12-13; Jeremiah 31:31-34; Hosea 11:1-4; Matthew 1:18-25; Matthew 5-7; Matthew 28:18-20; Mark 8:34-38; Luke 4:18-19; John 1:1-18; John 14:26; John 15:26; John 16:7-15; Acts 1:8; Acts 2:1-4; Romans 8:1-17; I Corinthians 12:4-7; I Corinthians 13; I Corinthians 15:3-8; II Corinthians 1:22; II Corinthians 5:16-21; II Corinthians 13:14; Galatians 5:22-23; Ephesians 1:15-2:22; Ephesians 3:14-21; Philippians 2:6-11; Colossians 1:15-20; I Timothy 6:15-16; II Timothy 2:11-13; Hebrews 12:7-11; I Peter 2:21-25; I John 2:2; Revelation 5:5-6, 9-10.
2. Revelation of God
We believe God has made Himself known to all people. Beginning with creation and culminating in Jesus Christ, God has revealed Himself in the Old and New Testaments. All Scripture is inspired by God, and is the authoritative guide for faith and practice. We interpret the Scripture in the church community as guided by the Holy Spirit.
Genesis 9:1-17; Genesis 12:1-3; Exodus 6:2-8; Psalm 19:1-11; Psalm 119; Matthew 5:17-18; Luke 24:27, 44-47; John 1:16-18; John 16:13; Acts 8:34- 35; Romans 1:18-21; Hebrews 1:1-2; Colossians 1:15-23; II Timothy 3:14-17; II Peter 1:16-21.
3. Creation and Humanity
We believe God created the heavens and the earth, and they were good. Humans, God’s crowning act, were created in the image of God. Sin has alienated humanity from the Creator and creation, but God offers redemption and reconciliation through Jesus Christ.
Genesis 1-3; Psalm 8:6; Psalm 19:1-6; Psalm 24:1-2; Psalm 89:11; Psalm 95:5; Psalm 104; Proverbs 8:22-31; Isaiah 40:12-31; Isaiah 44:24; John 1:1- 4, 10; John 17:5; Romans 1:19-20; Romans 5:17, 21; Romans 6:4; Romans 8:18-25; I Corinthians 8:6; I Corinthians 15:20-27; II Corinthians 3:18; II Corinthians 4:6; II Corinthians 5:16-19; Galatians 3:28; Galatians 6:15; Ephesians 1:4, 9-10; Ephesians 2:11-22; Ephesians 4:24; Colossians 1:15-17; Hebrews 11:3; Revelation 4:8-11; Revelation 21:1-5; Revelation 22:13.
4. Sin and Evil
We believe sin is individual and corporate opposition to God’s good purposes and leads to physical and spiritual death.
Genesis 3; Genesis 6:11-12; Psalm 14:1-3; Psalm 36:1-4; Psalm 52:1-7; Psalm 58:1-5, 82; Isaiah 53:6; Ezekiel 16:49-50; Amos 2:4-8; Mark 7:20-23; John 8:34, 44; Romans 1:21-32; Romans 3:9-18, 23; Romans 5:12-14; Romans 18-19; Romans 6:23; Galatians 5:19-21; Ephesians 2:1-3; Ephesians 6:12; I Peter 5:8-9; I John 1:8-10; Revelation 12:9.
5. Salvation
We believe God saves all people who put their faith in Jesus Christ. By His obedient life, sacrificial death and victorious resurrection, Christ delivers people from the tyranny of sin and death and redeems them for eternal life in the age to come. All creation eagerly awaits its liberation from bondage into the freedom of the glory of God’s children.
Exodus 6:1-8; Exodus 15:2; Exodus 20:2; Psalm 68:19-20; Isaiah 43:1; Matthew 4:1-11; Mark 10:45; John 1:12; John 3:1-21; John 13:34-35; John 16:8-11; Romans 3:24-26; Romans 5:8; Romans 12-21; Romans 8:18-25; Romans 10:9-10; I Corinthians 1:18; II Corinthians 5:14-21; Ephesians 1:5- 10; Ephesians 1:13-14; Ephesians 2:8-9; Colosians 1:13-14; Colosians 2:15; Hebrews 2:14-18; Hebrews 4:12; Hebrews 5:7-9; Hebrews 9:15-28; Hebrews 11:6; I John 4:7-11; Revelation 5:9-10; Revelation 21:1-4.
6. Nature of the Church
We believe the church is the covenant community called by God through Jesus Christ to live a life of discipleship and witness as empowered by the Holy Spirit. The local church gathers regularly for worship, fellowship and accountability, and to discern, develop and exercise gifts for ministry.
Matthew 16:13-20; Matthew 18:15-20; John 13:1-20; John 17:1-26; Acts 1:8; Acts 2:1-4; Acts 37-47; Acts 11:1-18; Acts 15:1-35; Romans 12:3-8; I Corinthians 5:1-8; I Corinthians 12-14; II Corinthians 2:5-11; Galatians 3:26-28; Galatians 6:1-5; Ephesians 1:18-23; Ephesians 2:11-22; Ephesians 4:4-6; Ephesians 11-16; I Thessalonians 5:22-23; I Timothy 3:1-7; Titus 1:7-9; I Peter 2:9-12; I Peter 5:1-4.
7. Mission of the Church
We believe the mission of the church is to make disciples of all nations by calling people to repent, to be baptized, and to love God and neighbor by sharing the good news and doing acts of love and compassion.
Matthew 5:13-16; Matthew 22:34-40; Matthew 28:18-20; Mark 1:15; Mark 12:28-34; Luke 10:25-37; Luke 24:45-49; John 20:21-23; Acts 1:8; Romans 1:16-18; II Corinthians 5:18-20; Ephesians 3:10-11.
8. Christian Baptism
We believe baptism by water is a public sign that a person has repented of sin, received forgiveness, died with Christ and has been raised to new life through the power of the Holy Spirit. Baptism is also a public declaration of a believer’s incorporation into the body of Christ as expressed in the local church.
Matthew 3:13-17; Matthew 28:18-20; Acts 2:38; Romans 6:2-6; I Corinthians 12:13; Colossians 2:12-13; Galatians 3:26-27; Ephesians 4:4-6.
9. Lord’s Supper
We believe that in obedience to Christ, the church observes the Lord’s Supper as a remembrance of His atoning death and to celebrate forgiveness, new life, and the fellowship and unity of all believers.
Matthew 26:26-30; Acts 2:41-42; I Corinthians 10:16-17; I Corinthians 11:23-32.
10. Discipleship
We believe Jesus calls people who have experienced the new birth to follow Him in a costly life of service to God. The power of the Holy Spirit transforms believers from the unrighteous pattern of the present age into a life of joyful obedience with God’s people.
Psalm 1; Psalm 119; Amos 5:24; Matthew 5-7; Matthew 18:15-20; Mark 8:34-38; John 8:31-32; John 13:34-35; John 15:14-15; Acts 2:41-47; Romans 1:24-32; Romans 8:1-30; Romans 12; I Corinthians 6:9-11; I Corinthians 11:1; I Corinthians 12:1-13; II Corinthians 8-9; Galatians 2:20; Galatians 5:16- 26; Galatians 6:1-2; Ephesians 4:11-12, 15-16; Ephesians 5:1, 18; Philippians 2:6-8; Colossians 3:1-17; I Thessalonians 4:3-8; I Thessalonians 5:17; I Timothy 1:9-11; I Timothy 2:1-8; I Timothy 4:6-8; II Timothy 3:14-17; Hebrews 12:1-3; Hebrews 13:4-5; James 1:22-27; James 4:7; I Peter 2:20-25; I Peter 3:15; I Peter 5:8-9; I John 1:3; I John 6-9; I John 2:15-17.
11. Marriage, Singleness and Family
We believe that singleness and marriage are honored by God and should be blessed by the church. God instituted marriage as a lifelong covenant between a man and a woman for the purpose of companionship, encouragement, sexual intimacy, and procreation. Children are a gift from God and should be nurtured by parents in the ways of God.
Genesis 1:26-31; Genesis 2:18-24; Genesis 5:1-2; Genesis 12:1-3; Exodus 22:16-17; Leviticus 18:22; Leviticus 20:13; Deuteronomy 6:4; Deuteronomy 24:1-4; Psalm 127:3-5; Proverbs 31; Matthew 5:32; Matthew 10:34-39; Matthew 19:3-12; Matthew 22:23-33; Mark 3:31-35; Mark 7:9-13; Mark 10:6-11; Luke 16:18; Romans 7:2-3; Romans 14:12; I Corinthians 7:8-40; II Corinthians 6:14-15; Ephesians 5:21-33; Ephesians 6:1-4; I Timothy 3:1-13; I Timothy 5:3-16; Hebrews 13:4; I Peter 3:1-7.
12. Society and State
We believe that God instituted the state to promote justice and to maintain law and order. Christians’ primary allegiance is to Christ’s kingdom. Believers are called to witness against injustice, exercise social responsibility, and obey all laws that do not conflict with the Word of God.
Exodus 20:13, 16; Leviticus 19:11; Psalm 82:3-4; Jeremiah 29:7; Daniel 2:21; Daniel 3:17-18; Daniel 4:17; Matthew 5:13-16, 33-37; Matthew 6:33; Matthew 17:24-27; Matthew 22:17-21; John 15:19; John 17:14-18; Acts 5:29; Romans 13:1-7; I Corinthians 5:9-13; II Corinthians 6:14-18; Ephesians 5:6-13; Philippians 1:27; Philippians 3:20; I Timothy 2:1-4; Titus 3:1-2; James 5:12; I Peter 2:13-17.
13. Love, Peacemaking and Reconciliation
We believe that God in Christ reconciles people to Himself and to one another, making peace through the cross. As peacemakers we alleviate suffering, reduce strife, promote justice, and work to end violence and war, that others may see a demonstration of Christ’s love. As in other Peace Churches many of us choose not to participate in the military, but rather in alternative forms of service.
Exodus 20:1-17; Jeremiah 29:7; Matthew 5:9, 17-26, 38-48; Romans 12:9-21; 13:8-10; II Corinthians 5:15-20; Ephesians 2:14-18; I Peter 2:19-23
14. The Sanctity of Human Life
We believe that God is creator and giver of life, and highly values each person. Procedures designed to take human life are wrong. We oppose all attitudes which devalue human life, especially the defenseless lives of the unborn, disabled, poor, aging and dying.
Genesis 1:26-27; Genesis 2:7; Exodus 20:13; Job 31:15; Psalm 139:13-16; Amos 1-2; Matthew 6:25-27; Matthew 25:31-46; John 10:11.
15. Stewardship
We believe the universe and everything in it belong to God the Creator and that we have been entrusted by God to manage its resources. All God’s gifts, including money, time, abilities and influence, are to be received with thanksgiving, used responsibly, and shared generously.
Genesis 1:28; Leviticus 25; Deuteronomy 15:7-11; Psalm 24:1; Psalm 115:16; Proverbs 14:31; Amos 6:4-7; Malachi 3:6-10; Matthew 6:19-34; Matthew 25:14-30; Luke 6:38; Luke 12:13-21; Acts 2:42-47; Acts 4:32-37; I Corinthians 4:7; I Corinthians 16:2; II Corinthians 8-9; Galatians 6:7; Ephesians 4:28; I Timothy 6:6-10; I Timothy 17-19; James 2:1-7, 15-16; James 5:1-6; I John 3:16-18; Jude 11
16. The Lord’s Day, Work and Rest
We believe God’s act of creation provides the model for work and rest. In work, we use our abilities to glorify God and serve others. In rest, we express thanks for God’s provision and trust in God’s sustaining grace. In worship, we gather to commemorate the resurrection through worship, instruction, fellowship, and service.
Genesis 1:26-2:3; Genesis 2:15; Genesis 3:14-19; Exodus 20:8-11; Leviticus 25:1-7; Deuteronomy 5:12-15; Psalm 46:10; Psalm 95:6-11; Ecclesiastes 3:13; Mark 2:23-3:6; Luke 24:1-36; Acts 2:42-47; Acts 20:7; Romans 14:5-10; I Corinthians 16:2; Ephesians 6:5-9; Colossians 2:16-17; Colossians 3:22-4:1; II Thessalonians 3:6-10; Hebrews 4:1-10; Hebrews 10:23-25; Revelation 1:10.
17. Christianity and Other Faiths
We believe God’s atoning work in Jesus is the only means of reconciling people with God. God has not left any without a witness to the Creator’s goodness and power. Christians treat people of other faiths with respect, but urgently proclaim Christ as the only way of salvation.
Genesis 18:25; Psalm 19:2-4; Ecclesiastes 3:11; Isaiah 46:1-10; Isaiah 55:8-9; Ezekiel 33:1-20; Jonah 1-4; Matthew 8:5-13; Matthew 25:31-46; Matthew 28:18-20; Mark 7:24-30; Luke 9:51-56; Luke 12:47-48; John 1:12; John 3:16, 36; John 4:8-42; John 12:12-26; John 14:6; Acts 1:8; Acts 4:12; Acts 10:1-8; Acts 34-36; Acts 14:16-17; Acts 17:22-31; Romans 1:18-24; Romans 2:1-16; Romans 10:9-21; Romans 11:33-35; I Corinthians 3:11; I Corinthians 12:3; I Timothy 2:4-5; II Peter 3:9; Revelation 20:15.
18. Christ’s Final Triumph
We believe that the Lord Jesus Christ will return triumphantly at the end of this age to destroy all evil powers, condemn all who have rejected Christ to eternal punishment, and unite believers with Christ to reign forever with God in glory
Matthew 24:29-31; Matthew 25:13; Mark 13:32-37; Luke 16:9; Luke 23:43; John 14:1-3; Acts 2:17; Romans 8:18-22; I Corinthians 3:13-15; I Corinthians 15:26; II Corinthians 5:10; Philippians 1:23; I Thessalonians 4:13-18; I Thessalonians 5:1-11; II Thessalonians 1:5-12; II Thessalonians 2:1- 12; Titus 2:13; Hebrews 1:2; Hebrews 9:26-28; I Peter 1:20; I Peter 4:7; I John 2:18; I John 3:2-3; Revelation 19:17-21; Revelation 20:7-15; Revelation 21-22.
New Creation – by Gavin Linderman
The challenge with the resurrection of Jesus is not simply the resurrection itself, it is that something “new” entered into the world. Creation itself was being made new with Jesus’ body at its fulcrum. History had no comparison, science had no measure for it, and religion couldn’t fit it in. It was new, totally new! This event set into perpetual motion, new creation itself. Even our bodies, minds, spirit, soul, heart, wills, character, feelings, thoughts and strength are subject to the possibility of this newness as we take on what we were intended for, the new life.
In Jesus, we discover that we are now made for a new world in which life is eternal. In John 4:14, Jesus tells us, “whoever drinks from the water that I will give him will never get thirsty again – ever!…” This certainly isn’t logical in the empirical sense, but it is logical in the new and available Kingdom that we are invited to participate in here and now. How can this be? Jesus, of course, is talking about the fulfillment of life that only comes from Him. As we partake in His living water, we find our new self with God satisfied, regardless of old world and old body realities. The key is to “drink from the water”. We should not interpret this as past-tense, but present-tense, as we drink from the source of life “…the water Hegives will become in us a spring of water gushing up to eternal life”.
New Creation understands that life, as God created it to be, is different than life without God. To, “know the love of Christ that surpasses knowledge” (Ephesians 3:19) is to abide in the Source of new creation itself. Like a tree planted in the garden of God’s perfection, our soul is allowed to live and have rest regardless of the weather and storm. It is able to give of it’s fruit, scent and wood to others. It is no longer missing it’s intended purposes. Life with out God is no-longer optional or sensible because we would be missing out what is “new” itself. To illustrate this simply, there is Creation & there is New Creation.
As followers of Jesus, we now participate in the making and advancing of the reality of God in our world here today. We are for this world being made new not against it. We are caretakers again, as God intended us to be in the beginning, giving us dominion over creation! We are His stewards in this New Life that we now have….thanks to Jesus alone.