Article 1: God's Word
My views about the meaning of the terms revelation, inspiration and illumination.
"Revelation" refers to things God has revealed about Himself and/or His will; these seem to divide into a.) general revelation, which is creative (Ps. 19:1) and usually involves nature (Rm. 1:18-21) and b.) special revelation (2 Pet. 1:20) which is redemptive and usually involves Scripture (Ps. 119:41).
"Inspiration" describes the process through which God caused Scripture to be written (2 Tim. 3:16). Through His Holy Spirit, He caused His "God-breathed" words to be routed through a human author, using that author's language and personality. We use the terms "verbal" and "plenary" to describe how the fullness of God's truth is given within the all the chosen words. This causes me to believe that the Word of God should be studied carefully and systematically, with an eye to the original languages. It's also why I prefer inductive Bible study methods and expository preaching from the pulpit.
Finally, "Illumination" is the marvelous work of the Holy Spirit within the life of the Child of God to help him or her understand and apply Scripture (Jn. 16:13).
My understanding of inerrancy, and how I would distinguish between inerrancy and infallibility.
"Inerrancy" refers to the perfect nature of God's Word. The words of our perfect God are flawless (Ps. 12:6) in their grammatical, historical and theological context. This applies to the original manuscripts, since God has made no promise to protect His Word from scribal errors. (Even here, the sovereignty of God shines; He's provided us the science of textual criticism and has made it possible for us to be very confident that our current translations are sound and dependable.)
"Infallibility" deals with the perfect power of God's Word. It always accomplishes what God intends (Is. 55:11), and never fails (Is. 40:8).
How my conviction about the inerrancy of Scripture impacts my study, preaching, my teaching and my approach to counseling.
Any teaching that fails to conform to the Word of God (Ez. 13:1-3) will lack spiritual authority. Spurgeon said, "It is better to preach five words of God's Word than five million words of human wisdom." Scripture must form the basis of my thinking, my study, my preaching, my counseling, and my worship leading. It's my responsibility and honor to declare it and defend it (2 Tim. 2:4).
A high view of Scripture impacts everything we do. I can't - for example - address the subject of worship without taking Jn. 4 into account. I can't discuss marriage and divorce without a trek through 1 Cor. 7. My understanding of Jesus - the Eternal Word - would be woefully incomplete without standing upon passages like the first chapters of John, Colossians and Hebrews. Apart from Galatians 5, what do I really have to say about the Spirit-filled life? Only from the firm foundation of God's Word can I address important matters with a sense of authority.
As a Worship Leader, I love to sing God's Word, and I treasure my opportunities to place it on the lips of God's people. I believe the singing of Psalms causes the Word of Christ to dwell richly in people's hearts (Col. 3:16).
My understanding of the development of the Christian canon of Scripture.
I believe the 39 books of the Old Testament and the 27 books of the New Testament combine to create the perfect and closed Canon of Scripture. These writings were written and gathered over a period of 1500 years by more than 40 different authors living on 3 different continents (Asia, Africa, and Europe), yet they carry an unmistakable theme and speak with a single voice.
Regarding what is and isn't Scripture, it's important that each generation of true Saints since Jesus has confirmed the Canon. Some may think the books are considered authoritative because they are in the Bible, but the truth is the opposite: they are included in the Bible because Christians have - consistently - considered them authoritative. This is because Christ's sheep recognize His voice (Jn. 10:5); God's children recognize His Word. The aptly-named Apocrypha ("doubtful writings") and Psuedopigrapha ("false signatures") have always slumped in embarrassment next to the glorious Tower of Scripture.
I would only add this: It's my joy that God's Word is the "complete revelation of His will for the salvation of men." I love the Bible, because it's the source of all truth, and is "able to make us wise unto salvation." It's living and active (Heb 4:12), guides us (Ps 119:115), sanctifies us (Jn 17:17), can keep us pure (Ps 119:11), and gives us life (Mt. 4:4). Teaching it is the ministry of elders and pastors (Acts 6:4), and is profitable for doctrine, reproof, correction and instruction in righteousness (2 Tim 3:16). It will endure forever (Is. 40:8), will never return to God void (Is. 55:11), and not one stoke of the pen will change until it is all fulfilled (Mt. 5:18).
Article II
What it means that God is the Creator and Why this is Important.
Scripture is clear that "in the beginning, God created the heavens and the earth." (Gen. 1:1). Nothing exists He hasn't made (Jn. 1:3). I never cease to marvel that God, who is invisible (I Tim. 1:17) and pure Spirit (Jn. 4:24), created a visible, material world out of absolutely nothing.
This alone should inspire us to awe (Rm. 1:19-21)! Our awe and amazement should explode into praise when we grapple with the realization that we are His creation. If everything - including us - is His turf, we're bound to His terms, as well. (Ps. 100:3). It's inescapable - even to a child - that since God is the Maker of everything, He is then also the Ultimate Authority over everything. All of Scripture begins with the assumption that God is the First Cause, and therefore the Ultimate Authority.
By minimizing or denying God's existence, evolution has undermined this simple truth, and emboldened a secular culture to say there is no God (fools, by David's description in Ps. 14:1). His ways (Is. 55:8), His commands (Ps. 119:6), His will (Jn. 7:17) should be - by any reasonable measure - the priorities, even the delight, of His creatures (Is. 1:3).
My View of the term "Infinitely Perfect."
Scripture teaches that God is infinite (I Tim. 1:17) and perfect (Ps. 18:30). He must also be infinitely perfect; to conceive of God without this infinite perfection is to suggest there's something more perfect than Him, and this cannot be. If we remove even a fraction of one of His attributes, we would not have God, because there could be another more perfect being.
My understanding of the Being of God and the doctrine of the Trinity, including Scripture citations
God always existed (Ps 90:2), and though He is one (Dt. 6:4), He also exists in the plural (Gen. 1:26). This plurality involves three distinct and equal Persons (Mt. 28:19), in a divine economy/hierarchy. God Himself exists in community. This is one of the great mysteries of our faith, and when people tell me they fully understand it, I wonder if they've really thought it through. His ways are higher than ours (Is. 55:9).
At the apex of what we call the Godhead is Yahweh-Elohim (Ex 3:14). Scripture calls Yahweh the Father (Jer. 31:9) and His preeminence is as clear in the New Testament as the Old. (Eph 4:6 & Is. 46:9). He is our Creator (Gen. 1:1), self-existent (Ex. 3:14), almighty Father God (Eph. 3:14-15 & Is. 9:6), the God of Abraham, Isaac, Jacob, Moses, David, etc., who made everything, is to exalted and praised (Neh 9:5-6), and to Whom ultimately everything is presented (I Cor. 15:28). Jesus told us that the Father is spirit, and not physical (Jn 4:24, Lk 24:39).
My understanding of the attributes of God.
God's descriptive qualities are often called His attributes, and I believe they are - like Him - infinite. Some of God's attributes are unique to Him (His Omnipresence, for example), and others are - in a limited way - transferable to His creatures (His Loving-kindness).
I've collected here a few of God's attributes, from just the synoptic Gospels: The providence of God is seen as He provides for the birds (Mt. 6:26, 10:29). The fatherhood of God emphasizes how He takes care of His children (Mt. 6:32). The grace of God is extended to believers and unbelievers alike (Mt. 5:45). The kingship of God is described: He has a throne (Mt. 5:34, 23:22); He is Lord (Mt. 4:7, 10,Lk 4:8, 12). The judgment of God comes to all (Mt. 3:7, 7:1, 2, Lk 3:7); greater privileges result in greater judgment (Mt. 11:22-24); He will avenge His own (Lk 18:7). The glory of God was revealed to Peter, James and John on the mountain (Mt. 17:1-8, Mk 9:2-8, Lk 9:28-36). The goodness of God is like none other (Mt. 19:17, Mk 10:17, Lk 18:18-19). The power of God is shown in His ability to raise the dead (Mk 12:24-27); with Him all things are possible (Mk 10:27, Lk 1:37, 18:27). The Trinity of God is revealed at Jesus' baptism (Mk 1:9-11) and as His apostles are commissioned (Mt. 28:19).
The Trinity as it Pertains to the Son and the Holy Spirit
The Godhead also includes the Son, who is brought forth or begotten of the Father (Jn 3:16, Ps 2:7). In the Old Testament, though the Son is veiled, various passages indicate that He is a delight to the Father and will be earth's Savior and King (Isa 9:6, Ps. 110:1, Ps. 2:7). Hebrew scholars understood Him as the promised Messiah (Mic 5:2), Israel's deliverer (Gen 49:10) and the One who would crush Satan's head (Gen 3:15).
In the New Testament, the Son steps from behind the curtains onto center stage. Jesus calls Himself the Son and calls God His Father; He then claims a relationship with the Father like no other (Mt. 11:27, etc.). Besides being "begotten" of the father (Jn 3:16, Heb. 1:5), Jesus is the express image of the Father, containing all His fullness (Col 2:9). We'll discuss Jesus more in Article III.
The Godhead is completed by the Holy Spirit (Mt. 28:19, 2 Cor 13:14), who leads us into truth and is the "one called along side to help." (Jn 16:7&13). He seals us for salvation and is the "down payment" of our eternal destiny (Eph 1:13-14). He gives us spiritual gifts (I Cor 12 and Rm 12). I'll further discuss the ministry of the Holy Spirit in Article IV.
Why it's important for pastors and the church to have a working understanding of the Trinity.
We declare the person and work of Jesus Christ the Son (John 1:1) in the power of the Spirit (I Thess 1:5), to the glory of God the Father (Phil. 2:11). Each member of the Trinity has a distinct focus and ministry, and we need to cooperate with God in His triunal fullness. Some deviations from this are glaring: Cults often err by trying to approach the Father directly, apart from the person and work of Jesus Christ, the Son (Jn. 14:6). Sometimes it's more subtle: In a church culture of programs and systems, it becomes easy to overlook the ministry of the Holy Spirit in drawing people to Jesus (Jn. 16:7) or making them holy (Eph. 3:16); we need to cooperate with the Holy Spirit in prayer.
It's important that we be able to refute wrong teachings that deny the Biblical doctrine of the trinity (Mt. 28:19, Gal. 4:6, Mt. 3:16).
How the Teaching of the Triunal Nature of God Relates to other Christian Doctrines A grasp of the trinity is essential to understand much of the Bible. Any study Christ Himself, of salvation, of the nature of atonement, of sanctification, of Spirit-Filled living, of end times, of the nature of God's Word - all of these and more - rest upon a working understanding of the Trinity.
The dearness of the Son to the Father (Jn. 5:20) helps us comprehend the priceless and bittersweet sacrifice of the cross (Mt. 27:46). We're taught that God works within us in our salvation (Eph. 2:10), but the doctrine of the trinity helps understand that it's actually the Holy Spirit Who transform us (Gal. 5:22,23), and our cooperation in that process is essential. We're taught that God the Father is invisible (1 Tm. 1:17), and no one has ever seen Him (I Jn. 4:12), but the doctrine of the trinity helps us understand Who Moses saw in the Old Testament (Ex. 33:20 and Ex. 24:9).
Without an apprehension of the Triunal nature of God, the essence of the Gospel - the incarnation of Jesus - would be puzzling: How else could Scripture call Jesus the "Mighty God," and "Everlasting Father?" (Is. 9:6). Without grappling with the fact the Christ "was with God and was God," (Jn. 1:2) it's difficult to grasp that He "emptied Himself, taking the form a bond servant." (Ph. 2:7).
Apart from an understanding of the Trinity, how else could Scripture say the Holy Spirit is "from Jesus," (1 Cor. 2:12, and John 15:26) and yet call the Holy Spirit the Lord Himself? (2 Cor. 3:17)
Churches need to understand the doctrine of the Trinity because - above all - it is eminently Biblical.
My understanding of Modalism and how this Conflicts with a Proper Understanding of the Triunal nature of God.
Modalism is not Trinitarianism, and the recent flap with the United Pentecostal Church and it's "oneness" doctrine brought this error back into the mainstream of Christian thought. Modalism is an ancient heresy that seeks to explain the Father, the Son the Holy Spirit as three expressions or "modes" of one God. With examples like water taking the form of ice, liquid and steam, it attempts to simplify the Trinity, but does so at the cost of presenting the Father, the Son and the Spirit - though they are One - as three distinct persons Who interact, delight in Each Other, have a hierarchy of submission and distinct ministries.
Article III
My understanding of the union of divine and human natures in the person of Jesus Christ, and how this teaching is relevant to the work of Christ.
Jesus was fully man (Jn. 19:28). He was born of a woman, (Lk. 2:7), had a real physical body (both before and after His resurrection Jn. 20:27), felt emotions (Jn. 11:35), learned and grew (Lk. 2:52). Jesus Christ is a real, historical character, referenced in secular history. Our modern calendar is based (with some errors) on His birth, and international holidays are founded on key events of His life. While He wrote no book, built no monument, and left behind no grave, no other person has impacted mankind like Jesus. No other person has had more books written about Him, more buildings erected in His honor, and more art dedicated to Him, or more devoted followers than Jesus Christ.
My understanding of the virgin conception and birth of Christ and its importance
While fully man, He is also fully God (Jn. 1:1). Jesus' body was conceived in the womb of Mary - a virgin - by the Spirit of God (Mt. 1:20), but He pre-existed with God and - as we discussed in the Trinity section - was God. As I look across the panorama of Scripture, the Biblical line separating Jesus from God is so blurry that there is sometimes no line at all. He told us that He and the Father are one (Jn 10:30), and to see Him was to see the Father (Jn. 14:9). Paul, John and the writer of Hebrews all tell us that Jesus created all things (Col. 1:16, Jn. 1:3 Heb 1:2). Is. 9:6 says that the Messiah will be called the Mighty God, the Everlasting Father. He is in very nature God (Phil 2:6). In Revelation 1:8, the Father calls Himself the "Alpha and Omega, the first and the last," and later, in Revelation 22:13, Jesus describes Himself with the same words. I do not hesitate to say that Jesus is God.
Not only is He fully man and fully God, but He is fully perfect. The Father prepared for Him a perfect body (Hb. 10:5), conceived not of fallen man, but of the Holy Spirit; this set Jesus apart from Adam's human-borne fallenness.
The nature and necessity of the death of Christ, what it accomplished and for whom.
However, for His death to be the payment for the sins of fallen man, He had to live a perfect life, too - and He did exactly this (1 Pt. 1:19). Though he was completely human, and tempted just as we are, He lived without sinning (Hb. 4:15), the only man to be completely pure and without fault.
This enabled Him to be the unique, sinless "Lamb of God" (Jn. 1:29) who could take away the sin of the world (1 Jn. 4:10) - He became what the New Testament authors call "the propitiation" for our sins. Jesus was born to die (Mark 10:45). Like the Old Testament sacrificial lambs (Lev. 4:35), which would slain annually to pay for the sins of a family, Jesus was to die "once for all," (Rm. 6:10) for the sins of all mankind (Rm. 5:18). Jesus' death upon a cruel Roman cross in AD 33 was sufficient for every sin every man, woman or child has committed (Mk. 3:28), but it will only be efficacious for those who personally put their trust in Him will be saved (Acts. 16:31, Tit. 3:5); we must call upon His name to be saved by that marvelous sacrifice (Rm. 10:13).
This union in Jesus Christ of Perfect God and Perfect Man makes Him alone the perfect atonement for our sins. He gave Himself freely - not a martyr, but a willing sacrifice (Titus 2:14) - that we might live (Jn. 3:16).
My understanding of the bodily resurrection of Jesus Christ, the significance of the ascension and session of Jesus Christ, the significance of the present role of Jesus Christ as High Priest and Advocate.
Death, however, "could not hold Him" (Acts 2:24) and God raised Him from the dead (Rm. 10:9). His resurrection resulted in a glorified physical body (Luke 24:39) with abilities that transcended those of a normal man (Mk. 16:12, Jn 20:26, Ac. 1:9). After the resurrection, he was seen by many witnesses (1 Cor. 15:6), commissioned His disciples to spread His message to all nations (Mt. 28:19-20), and then ascended into the sky while His apostles watched (Acts 1:1-11). He'll return the same way (Rev. 1:7), and will one day reign over this planet (Rev. 11:15).
It is He Who stands now before God and defends us at that great Throne (Hb. 4:14), unashamed to call us Brothers and Sisters. He is our one Mediator before the Father (1 Tim 2:5) and ultimately our thanks - our praise to Him - actually goes to the Father through Jesus (Col 3:17, I Pet 4:11). It is all too marvelous to contain in words!
One day, all things in heaven and earth will be committed to the Son (Mt 11:27, Eph 1:10, Heb 1:2) and ultimately, the Son will lay all this before the Father (I Cor 15:24) in a final act of submission and mutual delight, with the Son restored to the glory He had before all these astonishing things began (Jn. 17:5).
Article IV
My understanding of the teaching about the baptism of the Holy Spirit,
what it means that the Holy Spirit dwells in the believing person
In the Old Testament, the Holy Spirit came upon people for certain tasks and certain times. (Nm 11:29, Jg 6:34, Ps. 51:11) Since Pentecost, though, (Jn 20:22, Acts 2:4) the Holy Spirit's ministry has been for every Believer, and He is at work in us all the time. (Eph 1:13). The Holy Spirit baptizes (immerses, identifies) all Christians into the Body of Christ at the time of their conversion (1 Co. 12:13).
Through the Holy Spirit, all Christians have been drawn to the Father (Jn. 6:44), indwelt (1 Cor 6:19, Js 4:5) and empowered (Eph. 3:16). He "seals" us (Eph. 1:13), a bit like an engagement ring "seals" a marriage set for a future date; He dwells in us, actually making our heart His residence.
We are not, though, all controlled or "filled" with the Spirit; we are commanded to choose to be filled constantly (Eph 5:18) and there is fruit (good character qualities) that come from this filling (Gal 5:22-23). The Holy Spirit leads us into truth and is the "one called along side to help." (Jn 16:7&13).
My understanding of the gifts of the Holy Spirit
He gives the Church gifted people (Eph 4) and gives individuals spiritual gifts (I Cor. 12, Rm. 12, Eph. 4 and 1 Pt. 4) to serve Him and His Church. The list of these gifts - differing as they do in each of the 4 passages above - strike me as suggestive and not exhaustive.
You didn't ask for my understanding of the sign gifts (tongues, healing and miracles), but this seems like an appropriate place to do so. As a worship leader, there is more than enough potential controversy at any given turn; I generally leave the above matters to theologians and teaching pastors.
If pressed, though, I'd have a difficult time supporting cessationism by exegeting 1 Cor. 12-14; my observation is that the text will not cooperate with that position. On the other hand, I've seen abuses among Pentecostals so gross as to make me wonder if these people ever read their Bibles. I'm not alone as I find myself between a rock and a theological hard place. Glossolalia is not part of my personal spiritual life, but I can't forbid it without disobeying Scripture (1 Cor. 14:39). When people struggle with the matter, I encourage them to inductively study the above passage and tell me what they learned.
Regarding healing, I ask God for healing on people's behalf nearly every week, and literally anoint Saints with oil, in obedience to James 5. The Lord has done genuine miracles, including - as I wrote earlier - a documented instance of His healing breast cancer. Sometimes God heals even before we ask - in the Spring of 2000, my guitarist's 2-year-old boy fell out of a second story window onto concrete! The child was unscathed, and told his mom, "Jesus caught me!" All that's left to do is praise God and thank Him!
Though we are commanded to ask, healing is God's arena, not ours, and I'm very uncomfortable with the TBN-ish performances by faith healers and their sad track records. How God administrates and distributes this gift today is beyond me to comprehend; I don't get it. But even though it's a mystery, I still ask God to heal, and He often chooses to do so.
Other times, as Pastor Randy says, God uses the "ultimate healing" and takes us home to be with Him.
Article V
What it means that man is created in the image of God
Man was created by the very hand of God in the Garden of Eden. He was made of earth, in the image of God Himself (Gen. 1:26). Since God is a spirit (Jn. 4:24), I don't believe this "image" is so much a reference to man's body, but his soul - like God, man has a mind, will and emotions. God breathed His Spirit into man to bring him to life, and man became a living soul. (Gen 2:7) Adam, and his help-meet (Gen 2:18), Eve, had direct access to God, and an intimate friendship/relationship (Gen 3:8), and a wonderful home in the Garden of Eden. (Gen 2:25)
My understanding of the Biblical teaching about the Fall of humanity and its effects
This idyllic situation was broken when the pair disobeyed God in what might seem to us a small matter. It was no small matter to either God or the couple, though. (Gen 3:11).
Adam and Eve began to die that day (Gen. 2:17), just as God had said. They were judged by God, cursed (Gen 3:16-19) and then cast from the garden (Gen 3:24). Their once-sweet relationship with God was broken (Gen 3:8), and all the descendants in Adam were now born damaged in the same way. (I Cor 15:22). This is what we call the Fall.
The Fall impacts every Son of Adam and Daughter of Eve in ways that are physical, spiritual and social. Physically, man lost his immortality; the aging process, sickness and death now plague us (Rm. 5:12). Socially, man became alienated from his fellow man (Gen. 4:8), and simple living - even childbearing and making a living - became difficult (Gen. 3:18-20).
As awful as these things are, the worst effects were spiritual; man lost his fellowship with God (Gen. 3:9), and was cut off from the source of truth, life and real blessing. Now depraved, man's moral compass is no longer dependable.
The term "depravity," as used to describe fallen man, doesn't tell us that man is as bad as he can be (Jr. 17:9), but that he's as bad off as he can be (Eph. 2:12). Instead of being naturally in fellowship with God, man is naturally at enmity with God (Col. 1:21), both by his bloodline from Adam and his own personal sins (Rm. 6:23). The natural man is "dead" in his spirit (Col. 2:13), and dead in his sins (Eph. 2:1); he is are doubly dead.
Apart from God's intervention, our lot in life is a Godless, sin-sick stumbling after gratification, a gradual deterioration toward sickness and a meaningless death. Mt. 13:42).
The final and most horrific effect of the Fall comes not in life, but in death; Apart from the saving grace of Jesus Christ, it is - as I understand Scripture - the lot of every fallen human to spend a conscious eternity separated from all that is good in the dark, fiery torments of Hell (Mt. 13:42).
What is meant by "salvation." A description of regeneration and how it comes about This is why the Bible says we need to be "saved" (Jn. 10:39). Being sorry for our sins, and giving a Boy Scouts' promise to try harder will no more save us from our lot than a band-aid will save us from cancer. We are an offense to our Creator, fallen creatures in His image who blaspheme Him by our very existence.
It's extremely bad news, but thankfully, the Gospel - as its name implies - is extremely good news!
A new heart awaits us (Ez. 36:26) in Jesus Christ. We can have a clean slate: this is what Scripture calls "regeneration" (Tit. 3:5), or being "born from above." (Jn. 3:16). This is exactly why Jesus came - to seek and save the lost (Lk. 19:10). Jesus came to offer life (Jn. 10:10, Jn. 14:6), pay the price for our "redemption" on the cross (Luke 1:68), and become the "second Adam" through Whom we can be born again (1 Co. 15:22).
Our part is simply saying yes to a marvelous gift (Rm. 5:17). We are saved by grace through faith, and even this is not of ourselves - it is a gift of God (Eph. 2:8-9).
Article VI
How the death and resurrection of Jesus Christ brings about our salvation.
What I understand by the terms "propitiation" and "atonement" when used of the work of Jesus Christ
In the discussion under Article III, we explored the nature and necessity of the death of Christ, what it accomplished and for whom. Here, we're discussing the "Substitutionary" Atonement of Christ, and how He became the propitiation for our sins.
Isaiah the prophet said it best, "the Lord has laid on Him (Jesus, the Messiah) the iniquity of us all." (Is. 53:6). The debt of sin and guilt each of us had before God (Rm. 3:23) was more than we could pay (Mt. 18:26), but Jesus took these sins upon Himself and paid for them with His own life at Calvary (Gal. 3:13).
This Substitutionary atonement was possible only because Jesus was able to do this, and willing to do this. The Son of God, in His sinless, immortal perfection, willingly gave his own life that we might live.
How will we escape if we ignore such a great salvation? (Hb. 2:3) We cannot, because no other name has been given for us to be saved (Ac. 4:12).
A description of the Gospel message and how would I point someone to the message about Christ in the interest of their salvation.
I'm open to any method that includes the following: We are by nature lost and separated from God (Rm. 3:23, Rom. 6:23), God expresses His love through what Jesus has done on the cross (Rm. 5:8) Jesus' payment at Calvary is finished, complete (Jn 19:30), and He offers pardon, a new life - and actually Himself! - to us (I Jn 4:15). We must each, one heart at a time, respond to this salvation (Heb. 2:3, Jn. 3:16).
As to my specific approach, sometimes I walk people down the Roman Road (Romans 1:20-21, 3:23, 5:8, 6:23, 10:9-10, 10:13) or use a 4 Spiritual Law Booklet, or the Navigator's Bridge illustration. All of these work well if a person is responding to the Holy Spirit.
An explanation of the nature of faith which brings salvation, and the place of repentance in salvation.
"Faith" is the New Testament word that describes putting our confidence in Christ's work on our behalf and receiving the free gift of salvation, (Eph 2:8-9) but even this faith is not something we can "muster up;" it's also a gift of God, which comes by hearing (Rm. 10:17) and by the drawing of the Father (John 6:44).
Jesus said (Lk. 24:47) that "repentance" and forgiveness of sins must be preached in His name; to repent is "change your mind," and this is certainly part of the Gospel. We must quit rebelling against God and instead become His worshiper.
How I understand the Bible's teaching about our justification before God
When we've stepped by faith into the new life described above, we are justified - made just in God's sight - by the redeeming blood of Jesus Christ (Act 13:38-39). No works of righteousness play into this at all (Titus 3:5), and we can confidently come before God assured of our salvation (Heb 10:19). The debt was paid in full (Jn 19:30, Col 2:14) and fully canceled.
When we're justified, we become positionally holy (Eph 1:4); that's to say that God considers us righteous (Rm. 4:8). The act, done by God, is immediate and complete (Ps. 103:12, Rm. 5:8).
How I understand the doctrine of sanctification.
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Sanctification is another matter, not to be confused with justification. Sanctification means "to be set apart," and involves practical holiness. It is a cooperative matter that takes time as we "work out" our salvation and God completes His work in us. (Ph.1:6, Ph. 2:12).
Sanctification occurs as the truth of the Word (Eph 5:26, Jn 17:17) dwells in us richly (Col 3:16) and impacts our lives; we will grow then in our relationship with Christ (1 Cor. 6:11). Like every good gift - this work ultimately must come from Jesus (1 Cor 1:30) so that all glory will go back to Him (Rev 4:10).
My views concerning a person's final salvation, or eternal security, and how my view contrasts with other views
I believe in the security of the Believer, because I believe Scripture teaches salvation to be the work of God, not the work of man (Eph. 2:8-9). I am no more able to keep myself than I am able to save myself; God and Jesus both have their hands around me and no one is able to snatch me away (Jn. 10:29) from them. I understand that there are various positions that differ from mine on this matter, particularly Wesleyan and Arminian viewpoints. Those perspectives place a high value on man's responsibility in salvation, and cite passages like Mt. 24:13 and even Heb. 6:6, as examples of people who "lose" their salvation. I understand these passages and others to refer to people who appeared to be converted, but had not actually experienced regeneration. Some passages are challenges to make sure we are really saved (Ph. 2:12).
I like the expression, "once REALLY saved, always REALLY saved," and have been surprised that many who question eternal security are actually quite comfortable with that simple statement.
I seek to be kind and respectful of positions that oppose my own, and would not willingly cause dissention in a ministry environment over this. I could share ministry with someone who had an opposing viewpoint on this matter (and have done so), but I would personally feel compelled to teach (and did so) the security of the Believer. It's my conviction that the teaching is Biblical and important because it of the glory that it gives God and the joyful, grateful Believers it fosters.
Article VII
My view about the necessity for and practice of baptism and my understanding of the Lord's Supper. A discussion of whether these ordinances of the church are important in the life of God's people and why.
I believe Jesus left His church with two ordinances to obey: the Lord's Supper (Luke 22:20 and 1 Co. 11:25) and baptism (Mt. 28:19 and Acts 2:38). These are two practices He commanded His church to observe until He returns. I have seen a huge amount of latitude in how these are observed, and - though I believe God's Word gives us clear models - I'm generally comfortable with some diversity of form.
I don't see either of these ordinances as essential to salvation (Acts 16:31), but do consider them important because Jesus gave them.
Christian baptism traces its roots to Jewish practice before the Christian era, when converts to Judaism were baptized to express their faith in Yahweh. When John the Baptist came to prepare the hearts of the Jews to receive their Messiah, he called for repentance, confession of sin, and water baptism (Mt.3:11).
Jesus Himself was baptized of John (Mt. 3:16), and Jesus and His disciples baptized large numbers of believers (Jn 3:22;4:1-2). He included baptism as part of the expected response to the Gospel (Mk 16:16).
Baptism is a powerful public testimony of obedience to Christ. It is symbolic, identifying us with the death, burial and resurrection of Jesus Christ (Rm. 6:4). (This picture, combined with the Biblical model (Mt. 3:16), cause me to teach immersion.)
No infants are specifically noted as being baptized in Scripture, and this causes me to believe that baptism is for adults who are voluntarily ready to submit to this step of faith.
There are various general ways of viewing the Lord's Supper; these include Transubstantiation (Christ is physically present in the elements), Consubstantiation (Christ's presence is "in with and under" the elements). Both of these call for a literal understanding of Jesus' Jn. 6 command that we eat his body and drink His blood, and I simply can't harmonize this with the rest of the Gospel. The Master must be speaking in metaphor here, and the emblems must be symbolic of His blood and body. I believe the ordinance is best described as Memorialism (Lk. 22:19) which is precisely what Jesus asked: "do this in remembrance of Me."
But while I understand the bread and the cup to be symbols of His flesh and blood, given for us, I also see the Lord's Supper as a serious and holy moment of communion with Jesus, self inspection (1 Cor. 11:25), and a declaration of His death. We are challenged not to do this in an unworthy manner.
Article VIII
My understanding of the Church
The Global Church is comprised of all those who have been redeemed by Christ's blood (Rev 21:90). She is the sum total of all True Believers, and the gates of hell will never prevail against her (Mt. 16:18). She was born on the day of Pentecost (Acts 2) and will leave the world when Christ calls her out (2 Th 2:3). Her place will ultimately be worshiping at God's Throne (Rev 4&5), and co-ruling with Christ throughout eternity (Rev 20:6, 2 Tim 2:12, Luke 19:19, I Cor 6:3). Christ is the leader, the Head of the Global Church (Col 1:18).
Local churches consist of the gathering of True Believers in any regional area. They function on a local level as "branch offices" of that Global Church (I Cor 11:16, Acts 13:1, Rev 1-3) with leadership generally comprised of qualified elders (Tit 1:6). These local churches exist for corporate worship (Eph 5:19), for teaching (Eph 4:11-12), for fellowship (I Jn 1:3), for evangelism (Mt 28:19), and for ministering to the needy (Gal 2:10).
What the Bible means when it describes the Church as the Body of Christ
The term "Body of Christ" is found in Eph. 4 and 1st Cor. 12, (both passages that explore the role of the individual in the local and global Church). It indicates that we are all "members" of Christ's Body, each gifted for, and performing, a role unique to us. As we function under the headship of Christ (Col. 1:18), I understand that we are - literally - Jesus' hands and feet on this planet.
Article IX
Why the statement, "only those who are members of the Church shall be eligible for membership in the local church" is important.
How this statement impacts the functioning of the ministries of the local church.
How this statement is relevant to the membership procedures of the local congregation.
We want to impact Pre-christians, not have them impact us. They are welcomed - even desired! - in our churches (1 Cor. 14:23), but they are not free to teach or exercise leadership; such honors are extended only to those who have expressed their faith in Jesus Christ, and their commitment to the local and Global Church.
Article IX says, in essence, that only born again Christians will be considered for membership in an EFCA local church, and I wish this was true in every local church on the planet! Sadly, not everyone in the realm of Christendom is a True Christian (1 Jn. 2:19), and in many mainline churches the idea of being born again is actually held in contempt. Further, "good foolers" can make it past the good membership filters of evangelical churches; it's how wolves (Mt. 7:15) get into the sheepfold; it's how tares (Mt. 13:38) and get mixed in with the wheat.
Membership, though, is one matrix through which we can try to create a safe, healthy fold in which sheep can grow and minister to each other. Put another way, membership gives us a working "pool" from which we can begin drawing leaders, teachers and developing various gifts.
Article X
My understanding of congregational church government.
My understanding of congregational church government is as follows: God speaks to individuals in the Church, not just leaders. The members of the church body are therefore actively involved in the governing of church affairs. This is not just theoretical; it's quite practical: since major decisions for such a church body proceed only after a congregational discussion and vote of confidence, this gives the under-shepherds incentive to seek the counsel of many individuals in the local church. It's in this kind of unity (Eph. 4:3) that the Headship of Jesus becomes most evident. I believe He speaks in unison to the hearts of His people (Jn. 10:27), so that they recognize His voice and direction when they hear it from their elders/pastors.
How my understanding of congregational government affects my practice of ministry.
How Jesus exercises His role as Lord and Head of the Church.
Good spiritual leadership will never run roughshod (Mt. 20:25-26) over followers. The various spiritual gifts of a congregation (1 Co. 12) - including discernment and wisdom - should be embraced by leaders.
Normal leadership training these days challenges all Christian leaders - in every form of church government - to operate this way, but I believe congregations need some training, too. America is suspicious, even hostile, toward leaders, and the church has followed the world's cue; I've seen the brutality with which some congregational governments have treated their God-given leaders. Elders and pastors have been kept on the defensive (Hb. 13:17), and demoralized by an assumption that leaders are like unruly children who must be kept in check. Who aspires to leadership in such an environment?
This is one reason that I deliberately and aggressively model a high view of elders in the local church, a view I have seen vindicated repeatedly. I love our elders, and say it often and loudly.
How I view the relationship between the church functioning as the Body of Christ and the governmental organization of any congregation.
When handled by spiritual people, a congregational church government says volumes about listening to the voice of God. As the Headship of Christ speaks to the various members of His Body, they respond in concert. All this calls for spirituality, love, unity, leadership, vision casting and an environment of open communication and trust (1 Co. 13).
My experience at CHEF, in particular, has shown me that good elders/pastors are so connected to their flock that by the time a vote occurs, the congregation has already been deeply involved with the decision and is excited about the prospect. It's truly a vote of confidence.
Article XI
My position on the second coming of Jesus Christ, my views about the tribulation and the rapture of the Church, contrasting my position with the position of others.
and how views about future things should effect our lives.
Eschatology and the Hope of the Christian are intertwined - I admire those who study it. As I understand Future Things, the next event in the end-times calendar is the return of Jesus for the rapture of His Church, in which all True Christians will be "caught up" and taken to heaven (1 Th. 4:17). I believe this will be followed by a time of great tribulation (Rev. 7:14), which will involve a one-world government, a one world economy (Rev. 13:17). I understand that this awful season will end with the physical return of Jesus Christ to this planet (Rev. 1:7), Who will reign for a literal thousand years (Rev. 20:4). After this, there will be a new heaven and new earth (Rev. 21:1).
My convictions about Premillenialism, contrasting this view with other views of the future.
I respect other perspectives, but currently find it hard to defend Amillennialism or Post-Millennialism. Neither group accepts a literal tribulation period or 1000 year reign of Christ, and I think Scripture calls for these (Matt. 24:4-28; Mark 13:5-23; Luke 21:8-23, Isa. 65:20ff, Rev. 20:2-7, Ob. 1:12-20; Zec. 14:16). Both groups understand the Church to be the New Israel, and I believe that God has a distinctive plan for Israel (Rm. 9) and His Church, particularly as revealed in Daniel's 70 Weeks of Years prophecy (Dan. 9:24ff).
My understanding of "immanency" in relationship to Biblical eschatology
Immanency indicates that the return of Jesus could happen at any time; I do not believe there are any prophecies yet to be fulfilled prior to His return for His Church. Such a sense of anticipation is a joyful thing!
Final thoughts about final things
It's interesting that Paul said that "faith, hope and love remain" (1 Co. 13:13). We spend a great deal of time in our churches talking about FAITH and LOVE - and rightly so, but precious little time discussing the marvelous HOPE of the soon return of Jesus Christ. It's my hope that the Lord will raise up teachers that embrace this teaching and do not shy away from it.
Article XII
My understanding of the final judgment
My views regarding the eternal destiny
of those who do not believe in Jesus Christ for their salvation
What happens to a person when he or she experiences death in the present age
Final judgment for the Non-Believer will occur at the resurrection and will involve standing before the Great White Throne (Rev. 20:11ff), to be "judged for their deeds." Anyone whose name is "not found in the Book of Life" will be cast into the lake of fire to eternal and conscious torment (Mk 9:44).
The resurrection (for the elect and the lost) is at the heart of New Testament thought (Acts 2:31; 4:2, 33; 17:18, 32; 23:6, 8; 24:15, 21; 26:23), but it's understood that this resurrection is about the body, while the spirit instantly experiences a conscious transition into the eternal realm. For the Believer, to be "absent from the body" is to be "at home with the Lord." (2 Co. 5:8), and the counterpart experience of the Non-Believer is hell (Mt. 25:30).
Current Doctrinal Issues: An explanation of my views regarding a variety of topics and how those views impact my practice of ministry.
Satan, demons and spiritual warfare: Satan, as his name indicates, is a true "adversary" of God and His people. Jesus described him best: "He was a murderer from the beginning, not holding to the truth, for there is no truth in him. When he lies, he speaks his native language, for he is a liar and the father of lies." (Jn. 8:44) His minions, who are demons - fallen angels - apparently sided with their leader in a heavenly rebellion (Lk. 10:14 and Rev. 12:4). They seem to function in a hierarchy of authority (Eph. 6:12), and with some degree of regionality (Dan 10:20, Mk 5:13). They have limited - but real - power. They can possess (Mt. 8:28) non-Christians, can oppress Believers (2 Co. 12:7), are able to mislead (2 Co. 11:14), even "blind the mind," (2 Co. 4:4), plot schemes against us (2 Cor. 2:11) and probably do us more damage than we can imagine. What we do know is that God is greater. (1 Jn. 4:4) And this is what spiritual warfare is about; we can pray, and God will go to battle for us against our common enemy (1 Sm. 17:47).
I don't believe Scripture teaches us to revile the forces of darkness (Jude 1:8). Jesus Himself showed restraint in communicating with demons (Lk. 4:34), speaking not with contempt, but with directness and - remarkably - a degree of respect (Mk. 5:9-13). We see the same pattern when God speaks to Satan in Job 2:3. Such restraint has been notoriously absent in some "spiritual warriors."
When praying for relief or protection against spiritual attacks, it's for the above reasons that I pray (and encourage others) to Jesus about the matter (Jude 1:9) rather than addressing demons directly.
Homosexuality: Both the Old and New Testaments condemn Homosexuality (Lev. 20:13 and 1 Co. 6:7), using words like "abomination" to describe the practice. The fact that mainline churches are currently embracing even homosexual pastors would have disgusted even non-Believers 50 years ago, but such is the deterioration of our culture and - sadly - some churches, too. I will say this, though: I believe God hates homosexuality, but loves homosexuals. Further, no will be condemned to a Christless eternity for their homosexual behavior ; they will miss God's gift of life because they have rejected Jesus (1 Cor. 6:11).
The practice of sodomy is a sin and, like other sins, can be cleansed by the blood of Jesus; many have been delivered from this lifestyle of bondage. In this coming season, the Church has a challenge before Her to present the love of Christ and the hope of the Gospel to those damaged by homosexuality and other sexual addictions and perversions.
Abortion, infanticide and euthanasia: Woven into the Biblical View of the World is God's deep love and respect for life (Ez. 18:32); He is the "Author of Life" (Acts 3:15), and His followers should reflect these same values. Scripture indicates that life begins in the womb, speaking of the unborn in loving terms, describing God's craftsmanship in our mothers' wombs (Ps. 139), knowing every day of our lives in advance. The "slaughter of the innocents" in abortion - or infanticide - is an abomination and murder. The fact that it is generally done for the convenience of the parents and the profit of physicians renders the act grossly dark.
Yet statistics tell us that one woman in three has experienced the life-ravaging horrors of abortion. Again, sin is what Jesus came to wash away, and abundant life is what He promises! We need to be there to pour out Jesus' love upon those who are dealing with the guilt and sorrow of these awful, scarring experiences.
Speaking out publicly against these things - the right and responsibility of a Christian citizen - may be something a pastor would want to consider with great circumspection. In addition to blurring political and spiritual lines, it can easily cause him to be seen as a condemning voice, and not a voice of compassion and restoration to those who - already burdened with guilt - might approach him for hope.
I don't know that I can put euthanasia in the same category as abortion. While I can't think of a good Biblical example of assisted suicide - mercy killing - it's been practiced throughout history, because the relief of death has often been seen as an act of kindness to release men and women from prolonged and unspeakable sufferings. Further, as a pastor, I'm aware that physicians have - for many years - routinely increased the amounts of morphine delivered to terminal patients, resulting in a peaceful death.
No two situations are exactly the same. The wishes and convictions of each patient and each family need to be taken into consideration. The circumstances of the illness and the prognosis make a large difference, too. While I don't currently have an ironclad philosophy on this complex matter, I do see at least two possible conflicts of interests. As HMO's seek to cut their costs by whatever means possible, they certainly have an incentive to shave days ÂMonths? - from the end of life care of the terminally ill. Further, heirs also sometimes have an incentive to "hurry" the process of death.
These matters are thorny, but I do know this: Our times are in God's hands (Ps. 31:15); He holds our blood precious (Ps. 72:14), and views the death of His own with tender regard (Ps. 116:15). It is He Who gives hope and comfort to the dying, and even performs deathbed miracles (Is. 38:5). In His sovereignty, I believe that God alone determines the boundaries of our lives, regardless of how importantly we view our actions.
You didn't ask about suicide, but it fits here. Several people in Scripture took their own lives (1 Sm. 31:4, Mt. 27:5, Jg. 16:29ff) and - to my understanding - their actions were never directly condemned. (Saul and Judas were cads in their own right, apart from their suicides, but Samson's act is featured in the Hall of Faith. (Hb. 11:32) That said I generally see suicide, apart from war-time situations, as a tragic act of hopelessness and desperation, and one that leaves a life-long scar upon a family. Such a vacuum is a prime place for Jesus, Who Himself is Hope (1 Tim. 1:1), to speak life and a new beginning.
Divorce and remarriage: Jesus (Mt. 5 & 19) and Paul (1 Cor. 7) left little unsaid on this matter. God hates divorce (Mal. 3), and Jesus called it the result of a hard heart.
Marrying wisely is the first step toward avoiding divorce; Saints are cautioned not to marry pagans, but often do so anyway. Further, it's common for a husband or wife to respond to Christ while the other resists. In 20 years of ministry, I've seen much grief in these "mixed marriages" (the whole of life - from tithing, to how to raise kids, to sleeping in on Sunday, even the Bible laying on the kitchen counter - becomes a constant battlefield). Yet, this grief is not grounds for divorce; Paul says to remain married if the unbeliever will stay (1 Cor. 7:12). Similarly, Saints are plainly told not to divorce another Saint (1 Cor 7:11). The bond of marriage is so holy - so permanent - in the eyes of God that divorce and inappropriate remarriage is actually adultery (1 Cor. 7:11 and Mt. 5:32).
Problems do arise in marriages, though, and Scripture isn't unrealistic about these. Reconciliation is ideal, but separation is sometimes best for a season. Sexual infidelity, however, so damages the marital bond that divorce is permitted in these cases (Mt. 19:9), though not required. Scripture - in my understanding - provides for remarriage after such experiences and also after abandonment (1 Cor. 7:15). Observations from ministry have convinced me in such cases that most people should wait for a season before seeking another relationship.
The role of women the church: Paul had high regard for women who labored in ministry (Ph. 4:2, Rm. 16:12). He cites Timothy's mother and grandmother as exemplary Believers and important influences (1 Tim. 1:5). There were prophetesses in the New Testament Church (Ac. 21:9), women teachers (Ac. 18:26), and apparently deaconesses, too (1 Tm. 3:11).
Scripture seems to provide for women to function in every aspect of ministry except that of Elder/Pastor; in the pastoral epistles, the qualifications of an Elder (1 Tim. 3:1ff and Tit. 1:5ff) assume that this position will be male.
I recognize that Paul makes a statement in 1 Cor. 14:34 that is difficult to harmonize with the broad statements in my first paragraph; he appears to call for women to be completely silent in the gathering of the Saints. Since this is a stand-alone passage, and does not easily balance with other passages, I see this teaching as remedial; there was apparently a great deal of chaos in the church gathering at Corinth (we know the Lord's Supper was out of control! 1 Cor. 11:17ff), and - in this case - Paul has asked the women to be quiet.
In worship ministry over the years, I have had the privilege of serving with literally hundreds of women. I have found them to be talented, spiritual, committed co-laborers in the Gospel, and I've grown through our friendships. I have no problem asking a woman to lead worship (Ex. 15:20), though I would not for the Biblical reasons I cited earlier - be comfortable with a woman holding the position of Worship Pastor. I've yet to meet a woman who - if she is a Bible scholar - disagrees with this, though I'm sure there are some out there.
A final point about women in ministry. A tragic number of pastors have had moral shipwrecks because they did not keep good boundaries up between them and the women with whom - and to whom - they minister. I do not meet with a woman behind closed doors, whether she is a co-laborer or just dropping by for friendly talk. And women should be counseled by other women. While I've made rare exceptions (once in the past two years, for example), I'm near to making it an ironclad personal policy.
