The Essential Reforms of HOFCC
HOFCC Core Beliefs
Friday, 21 July 2006
The Essential Reforms presented here are a work in progress. Though all of them are currently implemented in our cluster of local congregations and all have been presented in seminars, sermons and other meetings, our ability to explain them and write effectively about them is developing over time.  The articles below were written by Gregg Harris and have appeared first in our church Bulletin or in The Household of Faith Seminar.  

Reform #1: "Reformed in Doctrine"

Part 1: The Great "Alones"

This means that we embrace the great biblical truths restored by God through the church reformers during the Protestant Reformation in the 15th and 16th centuries. Martin Luther, John Calvin and others risked their lives to confront the Roman Catholic Church of their day with the following Latin rallying cries:
  1. "Sola Scriptura!" - Scripture alone is the basis of authority in true Christianity. Church tradition must yield to the clear teachings of the Bible.
  2. "Solus Christus" - Christ alone is the Mediator between God and man. We do not require "Priests," or "Mary" or "the Saints" to represent us to God.
  3. "Sola Gratia" - We are saved by God’s grace alone, and not on the basis of any worthiness latent or foreseen in ourselves. Salvation is an undeserved gift.
  4. "Sola Fide" - We are justified before God by faith alone and not by any religious works on our part. The good works that we do in the obedience of faith in Christ are done, not in order to save ourselves, but rather because He has saved us.
  5. "Soli Deo Gloria" - Our salvation is for the glory of God alone, and not in any way for our own glory. We can boast only in what Christ has done for us.
In the midst of great official and social persecution these truths were proclaimed and restored. The result was unstopping of the well of salvation, but the stream of Bible teaching that resulted quickly divided into the Lutheran Church under Martin Luther in Germany and the Reformed Churches under the leadership of John Calvin in Geneva. Today we honor both of these great men. But upon close examination of Scripture we find that we agree with the Reformed Churches on the nature of the Lord’s Supper (i.e. it is neither transubstantiation nor consubstantiation). We also find that we disagree with both Calvin and Luther on the question of baptism. We are therefore "reformed baptists" who practice "believers baptism" by immersion. At HOFCC we are making every effort to walk in the light of "Sola Scriptura" and "Solus Christus." To be reformed in doctrine is an ongoing process.

Part 2: The Sovereign Grace of God

In light of this, "Reformed in Doctrine" basically means that we rejoice in the sovereign grace of God in our salvation. However, in doing so, we do not deny human responsibility before God. In this as in many other bareas of doctrine, there is "a ditch on both sides of the road." Arminianism on the left exalts man’s responsibility to the point that it loses sight of the sovereignty of God. By their distorted view it is man’s decision or action that is ultimately decisive in salvation. Hyper-calvinism, the ditch on the right, exalts the sovereignty of God to the point that it loses sight of man’s responsibility to trust and obey God. By their equally distorted view God’s choices and saving actions are somehow separated from the need for a human response. The former leads to man-centeredness while the latter leads to fatalism. We believe that both are equally wrong!

The truth of biblical Christianity is that "He saved us!"(Titus 3:5). He chose us. He redeemed us. He called us. He granted salvation to us. And He preserves us for eternal glory. We contribute nothing to our salvation but the sin that God so graciously forgives. Our necessarry responses to God’s saving iniatitive is to believe the good news, to repent of our sins, to receive Christ as Lord, to trust in His life and death alone for our salvation, to obey Him in everything and to persevere in our faith in Him to the end of our lives. All of our necessarry responses are made possible only because God has taken the decisive a ction to save us by sovereign grace alone. We do these things, not in order to be saved, but because, by His grace, we are saved. We can boast only in what He has done for us and through us.

Part 3: The Five Points of Calvinism

The five basic "doctrines of grace" are often referred to as "the Five Points of Calvinism." In fact these five points are merely restatements of the New Testament teachings of Paul, Peter, John and Christ Himself on how God has saved us. They were compiled originally in response to the Remonstrance of the Arminians at the Synod of Dort in 1618. But rather than use the famous "TULIP" acronym of classic Calvinism, we prefer to use the acronym, "TIP UP." This rearranges the five points in the order in which we become aware of them as children of God rather than in chronological order in redemptive history. It also allows us to use terms that more accurately represent each doctrine in the issues it addresses. (For Scripture support for each point, see Bible Doctrine by W. Grudem, p. 273-347).

Total Depravity - Apart from God’s gracious initiative we are all dead in our sins. Every aspect of our nature, including our will, is disabled and helpless. Though we are free to make real moral choices, all of our decisions are determined by our fallen nature, and so we cannot choose to do right for the right reasons. We can choose only how we will sin next. In such a fallen condition we cannot save ourselves. When, by God’s grace we are saved, it was only because "He saved us!"

Invincible Grace - The Holy Spirit effectively calls and draws all those whom God has chosen to save. He does so by means of the Gospel proclaimed and patiently prayerfully explained. When He does so, we may resist Him for a time, but God graciously and invincibly overwhelms our opposition by granting to us regeneration. This spiritual new birth enables us by God’s grace to respond with repentance for our sins and saving faith toward God. All our resistance melts away in the face of such grace. "He saved us!"

Particular Redemption - Christ died to save all those whom His Father had given to Him from before the world began. The atonement provided by Jesus Christ was unlimited in its effectiveness, but it was focused by God’s sovereign grace on those particular people throughout all ages whom God had chosen to save. Because of our total helplessness in sin, no one could be saved apart from God's gracious iniative. Christ died in order to save some, but not all from the wrath that we all deserve. Some will be saved from every tongue and tribe and nation and far more will be saved by God's sovereign grace than could ever have been saved by any other way. Christ did not die to give us merely an opportunity to save ourselves, "He saved us!"

Unconditional Election - Because all have sinned, all people deserve only eternal death. But God the Father has chosen to save many undeserving sinners in spite of their sins. Not because of any merits He foresaw in us, but rather to display the greatness of His own grace and mercy. His choices were expressions of sovereign grace, not of justice or of moral obligation. Those whom God saves are recipients of His mercy. Their only qualification is their helplessness and undeservedness. God's criteria of whom to choose is based solely on how to most glorify His own name. We are saved for the praise of His glory and the highest praise we can offer to God is to acknowlege that "He saved us!"

Perseverance of the Saints - All whom God has chosen to save will come to saving faith in Christ and as such they will persevere in their faith to the very end and be saved. Christ purchased this perseverance for His people at the cross along with every other blessing. The evidence of God’s grace enabling us to persevere in our faith, even in the face of severe testing, gives us hope and assurance that we are truly saved. The Bible knows nothing of the modern "fire insurance" mentality that is often referred to as "once saved always saved." Only those of us who currently show evidence of God’s grace, by currently walking in the obedience of a biblical faith that works actively through love, bearing the fruit of the Holy Spirit, delighting in God and laying up for ourselves treasure in heaven by laying our lives down in our love for one another, have a biblical basis for saying "He saved us!" The assurance of our salvation rests in the current evidences of God's grace in our lives.

The Elders of HOFCC are united in our belief that these five truths provide the clearest and most biblical explaination of how and why God saves His people.

Reform #2: "Exemplary in Leadership"

Part 1: Authoritarian or. Authoritative?

This means we reject "authoritarianism" in order to embrace the biblically "authoritative" church leadership that comes from appointing several men who are known to be fruitful examples of sound Bible doctrine in action. An authoritarian leader is seldom able to be truly authoritative because he lacks biblical credibility. When the fruit in his own life or family does not lend enough weight to his opinions, he tries to borrow authority from his education or institutional position. He sees the congregation as "human resources" to help him accomplish his own ministry goals, rather than seeing himself as a resource to help the members of his congregation accomplish their own God-given responsibilities. In biblical terms, the authoritarian leader is "lording it" over the congregation (see Luke 22:25-26). But as Peter wrote, Elders are not to "lord it" over the church, but rather to "be examples to the flock" (see 1 Peter 5:1-3). "Exemplary leadership" leads by such a "team example."

Having said this, we need to understand that official church authority is real. There will be times when an unruly member will be asked to defer to the authority of his or her Elders in their decision on a matter of doctrine or church government. But such authority should seldom be resorted to quickly, nor in place of patient instruction, counsel and prayer. This is why authority is to be vested only in men in whom the congregation and the other leaders recognize the biblical qualifications for church office (see 1 Tim. 3:1-15)! Though exemplary leaders have not achieved sinless perfection, they are to be clear examples of what God intends others to become in Christ. All church leaders, whether they be Elders or Deacons, must be far enough along in the process of personal sanctification that the congregation can safely give heed to their Bible teaching and follow their example in all areas of life.

Reform #3: "We Are Responsible in Our Liberty"

Part 1: The Importance of Our Liberty

This means that we rejoice in the liberty God has given us under the Lordship of Christ. We have real liberty to live as we believe is most pleasing to Him. "For you were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another" (Gal. 5:13). Our liberty is not freedom to serve ourselves only, but to pursue our highest joy in God by loving one another. We have no liberty to do what the Bible defines as sin.

But there are areas of life where the Scriptures do not offer specific direction on how best to please God. Paul refers to the eating of various foods and to the keeping of various holy days as examples of such disputable matters. We could add TV viewing, smoking cigars and home schooling! Sincere believers can come to very different conclusions. "One person regards one day above another, another regards every day alike. Each person must be fully convinced in his own mind" (Rom. 14:4-5). In such cases, the loving edification of others is to be our guiding principle. Paul writes, "All things are lawful, but not all things are profitable. All things are lawful, but not all things edify" (1 Cor. 10:23). When we find that a brother in Christ differs with us on how to best use his liberty, we are not to condemn him. Paul asks, "Who are you to judge the servant of another? To his own master he stands or falls;" (Rom. 14:5). We must wait to see what the "fruit" will be.

Each Christian’s life-style is like a garden which belongs to the Lord. Though God demands good fruit from every garden, He gives each gardener liberty to "plant" and to "weed" as he believes will bear the most fruit. Over time, the cumulative effect of each gardener’s decisions will produce a "harvest" either of glory or of regret. It is this "fruit" that will justly vindicate or indict each gardener’s use of his own liberty.

In this analogy, each Christian’s life-style is like a garden which belongs to the Lord. God demands good fruit from every Christian life. However, in order to help us grow in maturity and wisdom, He has chosen to give us real liberty to "plant" and to "weed" as we believe will bear the most fruit for His glory. The choices are ours.

Part 2: The "Liberty Garden"

But how are we to decide what to cultivate and what to eliminate? Paul tells the Christians in Corinth "All things are lawful for me, but not all things are profitable. All things are lawful for me, but I will not be mastered by anything." (1 Cor. 6:12) and again, "... All things are lawful, but not all things edify" (1 Cor. 10:23). Here we have three clear criteria: 1.) Profit in fulfilling God’s purposes, 2.) Freedom from bondage, and 3.) Building up fellow Christians in their faith. We are free to "plant" whatever leads to these things and to "weed out" whatever does not.

So, are Christians "allowed" to watch TV and movies? Certainly. But what is "allowed" is not really the issue. What is the best use of our liberty? What is being accomplished... or neglected? Go for the profit, the freedom and the edification!

Are Christians "allowed to smoke?" (e.g cigarettes? cigars?) or "drink" (whiskey? wine? beer? coffee? tea? cola?), or to "dance" (e.g. swing dance? ball room? tap? ballet? folk dance?). Again, these are the wrong questions. It is not a matter of what we can get away with, or how close we can get to sin. The right question is, "What will result in the greatest profit, freedom and edification?" Plant to harvest.

On the other hand, we can look at what some choose to do (or not do) by way of service toward God and others. Do all Christian parents "have to" have large families? Practice home birth? Home school their children? Or bake whole wheat bread? Certainly not. Do all "have to" deny themselves expensive homes and cars in order to do more for Christian missions? No. Our liberty in Christ is real. We have to do only what we believe to be best in the light of God’s Word.

In this simple analogy, each Christian’s life-style is like a garden which, it must always be remembered, rightfully belongs to the Lord. God demands good fruit from the liberty garden of every Christian life. However, in order to help us grow in maturity and wisdom, He has chosen to give us real liberty and discretion to "plant" and to "weed" as we believe will bear the most fruit for His glory. The goal of every decision as to what we choose to cultivate and what we choose to eliminate must always be to bear a greater harvest of what is pleasing to God. Never are we at liberty to pursue any other objective.

For example, one individual may decide that every day should be devoted equally to God. For him, "every day is the Lord’s day!" But another may believe that to keep everyday alike is to keep no day at all unto the Lord, and so he chooses to keep one day each week as a special day of rest from normal work and devoted to worship, Bible teaching and fellowship. (see Rom. 14:5) So, who is right? Paul implies that both may be right in so far as "Each person must be fully convinced in his own mind" that what he is doing is being done "for the Lord" (see Rom. 14:6). In the same way Paul addresses the issue of dietary rules. Paul’s point is that Christians have liberty in such matters to make real decisions as to how best to honor and glorify God. But how are we to decide what is an appropriate use of our liberty?

Part 3: The "Liberty Garden" in Practice

In a similar discussion Paul tells the Christians in Corinth "All things are lawful for me, but not all things are profitable. All things are lawful for me, but I will not be mastered by anything." (1 Cor. 6:12) and again, "... All things are lawful, but not all things edify" (1 Cor. 10:23). In other words, profitability in fulfilling God’s purposes, the maintainance one’s freedom from entanglement in this world, and the building up of fellow Christians in Christ’s church, are basic criteria which should guide us. We should plant what leads to these things and weed out of our lives whatever does not.

So, are Christians "allowed" to watch TV? Paul would say "Certainly." But is doing so the best use of one’s liberty? It would depend on what is being accomplished or neglected in the process. Programing varies. Obligations differ. Simply be wise and do good.

Are Christians "allowed" to "smoke?" (e.g cigarettes? cigars? medical mariuajana? burn insence?) or "drink" (hard liquer? wine? beer? coffee? tea? cola?), or to "dance" (e.g. ball room? swing dance, folk dance? tap? ballet?). Again, be wise and do good.

On the other side, we can look at what we choose to do or not do by way of service and self-denial. Do all Christian parents "have to" have large families? practice home birth? home school their children? and bake wholewheat bread? (Think of it as being "homier than thou.") Do all "have to" forego wearing the latest styles of clothing? Do all "have to" deny themselves expensive homes and expensive cars in order to send more money to missions? Our liberty in Christ is real. Be wise and do good. Biblical convictions must be defined, established and maintained in all of these areas of life, but always with an unswerving view toward doing what we believe to be most pleasing to God, avoiding the bondages of addiction, edifying one another in Christ and "not causing a weaker brother to stumble" at our use of liberty.

"Well then," you may be thinking, "That doesn’t leave me any liberty at all. There will always be someone around who believes my use of liberty is wrong." Paul anticipated this problem and he offered some very pointed instruction to both sides. To the weaker brother he asks, "Who are you to judge the servant of another? To his own master he stands or falls;" (Rom. 14:5). But to the stronger brother he writes, "It is good not to eat meat or to drink wine, or to do anything by which your brother stumbles. The faith which you have, have as your own conviction before God. Happy is he who does not condemn himself in what he approves." (Rom. 14:20-22) Never think that an open lack of concern for the good of others can somehow be a legitimate use of your liberty in Christ. Our liberty is to serve God and one another.

Over time, the cumulative effect of each Christian’s liberty gardening decisions will produce his or her general "harvest." It is such "fruit" that inevitably vindicates or indicts each gardener’s use of liberty. Though God may, by His grace and mercy, choose to cancel a bad harvest or two, over all, "Do not be deceived, God is not mocked; for whatever a man sows, this he will also reap" (Gal. 6:7)

For men who aspire to serve in the ministry this principle has immense consequences. The relative wisdom or foolishness of his choices in Christ will then be on display. His family relationships (or lack there of), his emotional stability, his reputation in his community, his financial circumstances, the quality of his own moral character and that of his grown children will speak volumes as to what we has done, or failed to do with his liberty. These are the areas of life that display in ways beyond dispute, whether or not a man has the biblical qualifications required to serve as an Elder or a Deacon in a local church. Men in these offices are to be role models. In effect they are to be the "Master Gardeners" of the local church. Their "liberty gardens" are to be so full of good fruit that church members under their care can learn by their example how best to use one’s liberty in Christ.

Part 4: Don't Flaunt Your Liberty!

As we saw last week, our liberty in Christ to decide how best to bear good fruit for the glory of God is real. But our biblical convictions must be clearly defined, established and maintained. In each area of life we must have an unswerving view toward 1.) doing whatever is most profitable for God’s glory, 2.) avoiding the bondages of addiction to anything, 3.) and edifying one another in Christ. Then, Paul adds a 4th guideline: "It is good not to ...do anything by which your brother stumbles" (Rom. 14:21).
"Well then," you might be thinking, "That doesn’t leave me any real liberty at all! There will always be someone around who believes my use of liberty is wrong." Paul anticipated this problem and he offered some very pointed instruction to both sides. To the weaker brother he asks, "Who are you to judge the servant of another? To his own master he stands or falls;" (Rom. 14:5). But to the stronger brother he writes, "The faith which you have, have as your own conviction before God. Happy is he who does not condemn himself in what he approves" (Rom. 14:22). An open lack of concern for the good of others is always wrong. Our liberty is to serve God and to build up one another.

Does this mean we can practice our liberty only in secret? No, but we are not intended to inconsiderately "flaunt our liberty." We are to be willing to forgo our liberty, temporarily, whenever it is expedient to do so. But we need not be bound by the consciences of others. Does all this sound too complicated? It’s really not. It is just a matter of showing real love and concern for others in the way we use our liberty in Christ. - to be continued

Over the last few weeks, we have looked at the liberty we have in Christ. It is like a garden where we are free to plant and to weed as we think best in the light of God’s Word. Every Christian is free to raise a crop of good fruit for the glory of God. We need not judge one another because God alone is our Master. But neither should we ignore one another because we are all student gardeners eager to improve.

Over time, each Christian’s liberty gardening methods will be on display. Lawless gardeners will let every weed go to seed. Legalistic gardeners will kill every green thing because it might be a weed. But those who walk closely with their Lord will learn to distinguish between weeds and vegetables. They will gently pull the weeds by hand without uprooting the tender plantings of the Lord. Eventually, a harvest will vindicate or indict each gardener’s use of liberty. Though God in mercy may cancel a few bad harvests, "Do not be deceived, God is not mocked; for whatever a man sows, this he will also reap" (Gal. 6:7)

All Christian have an eternal interest in being wise in their use of liberty. But for those men who aspire to serve God as church leaders these principles have more immediate consequences. The wisdom or foolishness of a man’s use of liberty will eventually be on display in his family relationships (or the lack there of). The quality of his own moral character and that of his grown children will be revealed. These are the areas of life Paul tells us to look at closely in deciding whether or not a man meets the qualifications to serve as an Elder or a Deacon in his local church. "By their fruits you shall know them."
In terms of our analogy, those who hold church offices are to be "master gardeners" who are able to stand in the middle of their "liberty gardens" and teach their fellow church members how to produce a better harvest. The credibility of their opinions on how to interpret Scripture will be weighty to the extent that the fruit in their own "liberty garden" is good. Men should hold these offices only when they have proven to be role models in the Christian life.

Reform #4: Charismatic in Ministry

Part 1: The Gifts of the Spirit

This means we believe that the supernatural power and gifts of the Holy Spirit continue to operate in and through Christ’s church today. We are not "cessationists" like some who believe that the gifts "ceased" to operate after the first century.
"Now there are varieties of gifts, but the same Spirit. ...But to each one is given the manifestation of the Spirit for the common good. … the word of wisdom … the word of knowledge … faith …gifts of healing … effecting of miracles, … prophecy, …distinguishing of spirits, …tongues, … interpretation of tongues. But one and the same Spirit works all these things, distributing to each one individually just as He wills. ...For by one Spirit we were all baptized into one body, … and we were all made to drink of one Spirit. … (1 Cor. 12:4-13 & 31).

In holding to our "Charismatic" position, however, we must make it clear that we are not agreeing with our brethren in the charismatic and Pentecostals denominations on several important points. We have reformed their misunderstandings as well as those of the cessationists. In what ways do we differ? The following is just a partial list for later elaboration:

1. All Christians are "baptized" by the Holy Spirit at new birth.
2. All Christians need to repeatedly "drink" of the Holy Spirit in order to continue to be "full of the Holy Spirit" and so move in His gifts.
3. Not all Christians will have the gift of "speaking in tongues."
4. It is the love of God in us for one another that is the trigger that releases the gifts to operate in meeting real needs with supernatural power.
5. Prophesy may quote and illuminate Scripture, but never add to it.
6. In all gatherings, the gifts must be "judged by the others."

Part 2: Have the Gifts of the Spirit Ceased?

We believe that the supernatural power and gifts of the Holy Spirit continue to operate in and through Christ’s church today. We disagree with "cessationists" who believe that spiritual gifts "ceased" to operate after the first century. But in holding to our "Charismatic" position, we also disagree with the majority of "charismatic" on some important points.

Most Pentecostals and Charismatics teach that the "baptism in the Holy Spirit" is a "second blessing" which Christians may or may not receive after conversion. By their way of thinking there are two distinct groups of Christians in the church- those who have been "Spirit baptized" and those who have yet to be. Further confusion results when those who have been so "baptized" are referred to as being "Spirit-filled" as if there were no more of the Holy Spirit to be received! The Bible shows that these ideas are wrong.
We believe that all Christians are "baptized" in the Holy Spirit at new birth into one, fully united, body of Christ. Paul writes in 1 Cor. 12:13, "For in one Spirit we were all baptized into one body-Jews or Greeks, slaves or free-and all were made to drink of one Spirit." There are not two categories of Christians, but one. However, there will be varying degrees of "fullness" because that is the result how deeply and how often we "drink" of that "one Spirit." This is why Paul tells the Ephesians "And do not get drunk with wine, for that is debauchery, but be filled with the Spirit," (Eph. 5:18). Though the baptism in the Holy Spirit is universal and singular, being filled with the Holy Spirit is discretionary and progressive. We can choose to obey God by drinking in more and being ever more full of the Spirit as our Christian lives mature. These truths are crucial to our understanding of when and how the gifts of the Holy Spirit operate today.-- to be continued

Part 3: Being Filled With the Spirit

We believe that the gifts of the Holy Spirit continue to operate in Christ’s church today and we also believe that all Christians are "baptized in the Holy Spirit" at new birth, whether or not there is any manifestation of a spiritual gift. However, as we have seen, there are varying degrees of "fullness" of the Spirit" depending on how deeply and how often one "drinks of that one Spirit." ( see 1 Cor. 12:13). So, Paul tells all Christians to "be filled with the Spirit," (Eph. 5:18). Therefore, though "the baptism in the Holy Spirit" is essential for every Christian (and happens only once), "being filled with the Holy Spirit" is repeated several times in the same individuals (See Acts 2:4 & 4:31).

Careful examination of the relevant passages on the work of the Holy Spirit convinces us therefore that being full of the Spirit at any given time empowers us to be used of God in ministry. "As each has received a gift, use it to serve one another, as good stewards of God’s varied grace: whoever speaks, as one who speaks oracles of God; whoever serves, as one who serves by the strength that God supplies-in order that in everything God may be glorified through Jesus Christ" (1 Pet. 4:10-11). This includes not only what we call "manifestations" of the gifts of the Holy Spirit, but also all other aspects of service. Being "full of the Spirit" was a prerequisite to holding the office of Deacon (Acts 6:3). Nothing has changed. We still need the Spirit.

This being the case, what should we do? The answer is found in our Lord’s assurance in Luke 11:13. "If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!" In simple childlike faith, ask God for more of the Holy Spirit. Drink deeply of the same Spirit by which you were baptized at new birth. There is always more! -- to be continued

Part 4: Baptized In V. Filled With the Holy Spirit?

We have seen in the past few weeks that we believe the gifts of the Holy Spirit continue to operate in Christ’s church today and that all Christians are "baptized in the Holy Spirit" at new birth. However, we also believe that all Christians need to continue to drink of and be filled with the Holy Spirit (See 1 Cor. 12:13 & Eph. 5:18) in order to serve by the strength that God supplies (See 1 Pet. 4:10-11). The primary biblical evidences of the Holy Spirit will be boldness in evangelism (Acts 2:4 & 4:31), one or more of the gifts of the Holy Spirit (1 Cor. 12:4-13) and over time, the fruit of the Holy Spirit (Gal 5: 22-23). We should all expect some combination of this wonderful evidence in our own experience as we continue to walk in and walk by the Holy Spirit.

Have said this it is important that we address a common misunderstanding concerning the gifts of the Holy Spirit. The Scriptures do not support the idea that everyone who is baptized in the Holy Spirit (or even who is full of the Holy Spirit) will speak in tongues or prophesy. Though it is clear that many did so in the Book of Acts, we have Paul’s own instruction telling us there will be some who do not. In 1 Cor. 12: 4-13 he makes it clear that not everyone has the same gift. Later in 1 Cor. 12:29-30, Paul asks a series of rhetorical questions. "Are all apostles? Are all prophets? Are all teachers? Do all work miracles? Do all possess gifts of healing? Do all speak with tongues? Do all interpret?" The only answer to each is "No, not all."

Some have taught that the gift of tongues is available to all as a "prayer language," for use when "praying in the Spirit" (1 Cor. 14:14). Tongues may well be used in that way. However, that does not say that all will do so. Paul never teaches that all will have any one gift. -- to be continued

Part 5: How Is a Gift of the Spirit Triggered?

The biblical evidences of the work of the Holy Spirit in our lives are 1.) a conviction of sin, righteousness and judgement in response to what we know of the moral law of God (John 16:7-11), 2.) the fruit of the Holy Spirit and especially love (John 13:35) & Gal 5: 22-23), 3.) supernatural power and boldness in evangelism (Acts 2:4 & 4:31) and finally, one or more of the gifts of the Holy Spirit (1 Cor. 12:4-13). We should all expect all of these evidences to appear in our experience. But how is a gift of the Holy Spirit normally triggered? Is the experience entirely of God and therefore beyond our influence? Or, is there some iniative we should take in order to be used by God in this way?

The answer is twofold: First, "All these [gifts] are empowered by one and the same Spirit, who apportions to each one individually as he wills." (1 Cor. 12:11). God is sovereign in the distribution of the gifts. Secondly however, the means by which God distributes His gifts is by working in us to will and to do what pleases Him (Phil. 2:13) We are commanded to desire "the best gifts," and especially that we may prophesy (1Cor. 14:1). This work of God in us is described by Paul as "the love of God poured into our hearts by the Holy Spirit" (Rom. 5:5). God’s love in us is therefore the "trigger" that releases the gifts. "If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal. And if I have aprophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing." (1Cor. 13:1-2) So, in answer to our question, when God works in us to love one another as He commands, we can count on His power to be released supernaturally to meet one another’s needs. -- to be continued

Reform #5: Spirit & Truth in Worship

Part 1: What Kind of Worshippers Does the Father Seek?

"But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him. God is spirit, and those who worship him must worship in spirit and truth." (John 4:23-24).

What does it mean to "worship the father in spirit and truth?" This is one of the clearest and most important statements concerning worship found anywhere in the Bible. Our Lord Jesus spoke these words, not to some doctor of theology, but to a common woman encountered at Jacob’s Well in Samaria. It is a statement He intended to be understood by all who would be the kind of worshippers that the Father is seeking. And yet, there has been more controversy and confusion about this passage than any other on the subject of worship. How should we understand Christ’s words? What did He mean?
To begin, we must look at the context. The woman at the well had just made a statement about the differences of opinion between the Jews and the Samaritans. "Our fathers worshiped on this mountain, but you say that in Jerusalem is the place where people ought to worship." (John 4:20) In response Jesus said to her, "Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father. (John 4:21) In other words, location no longer matters. There will be no holy edifice like the Jewish temple to restrict worshippers. Worship "in spirit" knows no boundaries. But Jesus goes on to add, "You worship what you do not know; we worship what we know, for salvation is from the Jews." (John 4:22) The Samaritans were at a serious disadvantage concerning revealed religion. They worshipped, not in truth, but in doctrinal error. Both "spirit" and "truth" would be important in real worship from that time on. -- to be continued

Part 2: Spirit V. Truth in Worship

Last week we saw in Jesus encounter with the "Woman at the Well" that worship in the New Testament era is free from limitations to geographic locality and sacred facilities (John 4:21). We also saw that New Testament worship is based on an authentic revelation of truth about God. The Samaritans worshipped in a doctrinal void. (i.e. "You worship what you do not know;" (John 4:22a) while faithful Jews worshipped in response to God’s revelation. "...we worship what we know, for salvation is from the Jews." (John 4:22b)

These two points seem to be what Jesus had in mind when He declared "those who worship [God] must worship in spirit and truth." (John 4:24). Both "spirit" and "truth" are then crucial to real worship in the age in which we now live.

However, there may be another dimension to Jesus statement, "You worship what you do not know;" (John 4:22a). Note that Jesus did not say "You do not know what you worship." but rather "You worship what you do not know." The difference may be important. Samaritan worship may have been a celebration of awe and wonder rather than revealed truth. They had no revelation! But they may have been exalting in what for them was the incomprehensibleness of the God of Abraham, Isaac and Jacob.
If this was all we had to go on, we would have to stop here. But Paul’s teaching in 1st Corinthians 14 gives us more. The Samaritan’s "ignorant awe" may in fact be part of what it means to "sing praise with my spirit," just as the Jew’s "revealed truth" is needed to "sing praise with my mind" (see 1 Cor. 14:13-19). If so, we are on the trail to find a way of worship that is both awesome and doctrinally sound! -- to be continued

Part 3: The Mind & the Heart in Worship

Last week I raised the question of whether Jesus’ statement "you [Samaritans] worship what you do not know," possibly denoting their unenlightened awe toward God, and His statement "we worship what we know for salvation is from the Jews" denoting revealed truth, (John 4:22) has anything to do with Paul’s teaching that he will "sing praise with my spirit," and "sing praise with my mind also" (see 1 Cor. 14:13-19). Are we on the trail toward an approach to New Testament worship that is both awesome and doctrinally sound! I believe so.

My reason is found in Paul’s distinction between singing or praying "with my spirit" and singing or praying "with my mind." He writes, "Therefore, one who speaks in a tongue should pray for the power to interpret. For if I pray in a tongue, my spirit prays but my mind is unfruitful. What am I to do? I will pray with my spirit, but I will pray with my mind also; I will sing praise with my spirit, but I will sing with my mind also. Otherwise, if you give thanks with your spirit, how can anyone in the position of an outsider say "Amen" to your thanksgiving when he does not know what you are saying? For you may be giving thanks well enough, but the other person is not being built up. (1Cor. 14:13-17)

Paul encourages an approach to corporate worship that engages both hearts and minds. Singing in the spirit edifies one’s spirit. Singing with the mind edifies one’s mind. One touches the heart while the other deepens the understanding. Our hearts may bypass our minds in order to exalt God in awe and wonder, but God’s revealed truth requires us to also worship Him through doctrinally sound lyrics! Both are important to God. He seeks such "spirit and truth" people to be His worshipers. -- to be continued.

Part 4: Can All Worship & Pray in the Spirit?

According to the Apostle Paul in 1 Cor. 14:13-17, New Testament worship, which includes prayer, thanksgiving and singing, can be done with both the mind and the spirit engaged. In the context it seems that Paul has speaking in an unknown tongue in view when he refers to praying or giving thanks with my spirit. He points out that others cannot agree with an utterance they cannot understand.

However, Paul has made it clear earlier in 1 Cor. 12 that not all members of the body speak in an unknown tongue, at least in the sense of doing so as a spiritual gift during the corporate worship. But this leaves us with the question of whether or not Paul expects every Christian to have what some call a "prayer language." Do all have the ability, as Paul does, to say "pray and sing with my spirit" as well as to "pray and sing with my mind?" If not, are some unable to worship God in spirit.

My first answer is that every child of God is able to worship God with his spirit whether or not he has a "prayer language." Paul refers in Romans to the Holy Spirit praying with groanings that cannot be articulated. That is a very different thing because my spirit is not the Holy Spirit. However, it does suggest that my own spirit could also pray in the same way, with deep unutterable yearnings that go beyond language and may in fact require no language at all!

If our worship is to be both spiritual and doctrinally sound, it stands to reason that all Christians can freely engage in both. Worship and prayer are not the reserve of an elite few.

My reason is found in Paul’s distinction between singing or praying "with my spirit" and singing or praying "with my mind." He writes, "Therefore, one who speaks in a tongue should pray for the power to interpret. For if I pray in a tongue, my spirit prays but my mind is unfruitful. What am I to do? I will pray with my spirit, but I will pray with my mind also; I will sing praise with my spirit, but I will sing with my mind also. Otherwise, if you give thanks with your spirit, how can anyone in the position of an outsider say "Amen" to your thanksgiving when he does not know what you are saying? For you may be giving thanks well enough, but the other person is not being built up. (1Cor. 14:13-17)

Paul encourages an approach to corporate worship that engages both hearts and minds. Singing in the spirit edifies one’s spirit. Singing with the mind edifies one’s mind. One touches the heart while the other deepens the understanding. Our hearts may bypass our minds in order to exalt God in awe and wonder, but God’s revealed truth requires us to also worship Him through doctrinally sound lyrics! Both are important to God. He seeks such "spirit and truth" people to be His worshipers. - to be continued.

Reform #6: "Evangelical in Mission"

Part 1: The Great Commission

This means that fulfilling the Great Commission, Christ’s command to take the Gospel to all those who have yet to hear it, takes priority in all of the life-style decisions of every Christian, not just for those few who serve God in some vocational ministry. This Great Commission, given by Christ just prior to ascending into heaven, is found in Matt. 28:18-21.

"And Jesus came and said to them, "All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age."

Note that though this commandment was addressed originally to the eleven apostles it was not limited to them. It was prefaced by the declaration of His authority to give such a commission and to over rule any lesser authorities in any age who might attempt to counter His command. It was focused on making disciples of Christ and not merely converts, baptizing them in light of sound doctrine and teaching them to likewise obey all of Christ’s commands, including this Great Commission! It was sealed with the promise to be "with" all those who obey Christ, to the very end of the age, which includes all Christians in all ages and under all circumstances!

The death of Jesus saves us from all the sins we have ever committed, or may yet commit. But obedience to His commandments saves us from committing future sins! By living a "Great Commission Lifestyle" we occupy ourselves in ways that crowd out the many sins that come from idleness and a lack of purpose. Every individual who claims to trust in Jesus for salvation must take His Great Commission seriously! -- To be continued

Part 2: The Great Commission Lifestyle

"And Jesus came and said to them, "All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age." Matt. 28:18-21.

The death of Jesus saves us by grace alone through faith alone. However, the evidence of this grace of saving faith in our lives is what Paul calls "the obedience of faith" (see Rom. 1:5 & 16:26). Such faith works through love - love for God, expressed in our joyful obedience to His commands, love for one another as fellow Christians in a local church, expressed by striving together as one person for the advance of the Gospel, and love for all for whom Christ died, expressed through bold proclamation of the Gospel to those who have not heard it or who have not yet responded to it in faith. These three expressions of love serve as evidence that we are saved. By them we lay up for ourselves treasure in heaven.

When we walk out the practical implications of this love we will be living what I call a "Great Commission Lifestyle." It is a war time lifestyle. In it we invest our money and occupy our time in ways that advance the Gospel at home and abroad. We show our love for God by the way we love one another in united support for local and world evangelism. This results in church planting. Each new church should then repeat this process until the Great Commission is completed and our Lord has returned in glory. If we walk in the one Holy Spirit, having one mind and sharing one purse, we will strive together as one person to advance the Gospel! -- To be continued

Reform #7: "Devoted to Ministry Hospitality"

Biblical hospitality is an expression of worship toward God as we honor and serve those He has created in His own image. In hospitality our devotion to God is expressed by sharing our time and possessions with others. Far more than mere social recreation, biblical hospitality is central to all that it means to be members of Christ’s Body in a local church, and ambassadors for Christ in a lost and dying world. As hosts we renounce our fear and greed in order to lay down our lives in love for our guests.

This is the love that Christ commands. "A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. By this all people will know that you are my disciples, if you have love for one another." (John 13:34-35). John later makes it clear that, "If anyone says, "I love God," and hates his brother, he is a liar; for he who does not love his brother whom he has seen cannot love God whom he has not seen" (1 John 4:20) We love God by loving one another.

How does this work? It works because all Christian love, at it’s root, is an expression of love for God. We love others as though they were Christ Himself in disguise (Matt 25:31-40). Any other kind of love is idolatry because it places some created person or thing above the Creator. However, it is also true that any attempt to love God apart from loving our neighbor, who bears God’s image, is blasphemy. It dishonors the only representation of God we can actually see. So, the former is the sin of the pagan. The latter is the sin of the Pharisee. Both are wrong. God does not intend our love for Him to be expressed apart from showing loving kindness to one another (see Mark 12:28-34). Hospitality brings them together. In it we show our love for God by the way we love one another as Christ commanded.