Our Doctrinal Emphasis

(Thanks to John Reisinger, Tim Keller and John Piper. Their influence can be found in the document below.)

 

THE NATURE OF GOD

God is glorious (Exodus 15:11; Psalm 145:5). His glory consists in the overwhelming and overflowing beauty which stems from the sum total of all His attributes working together in perfect harmony. God is perfect in His holiness (Exodus 15:11; Isaiah 6:3; I Peter 1:16), justice (Psalm 99:4; Luke 19:7-8; Hebrews 6:10), wisdom (Romans 11:33; I Corinthians 2:7; Ephesians 3:10), power (Isaiah 44:24; Job 9:12; Jeremiah 32:17), grace and mercy (Ephesians 1:6-7; 2:4, 7-9; Romans 3:24), and love (I John 4:7-8, 16; Romans 5:18; John 3:16).

THE MOTIVE OF THE GLORY OF GOD

God not only is glorious, He loves His glory with infinite intensity (Isaiah 48:9-11) and therein lies His righteousness (Romans 9:14,15; Exodus 33:18,19). For God to be righteous, He must love what is best; therefore His ultimate loyalty must be to the maintenance and manifestation of His own glory. In other words, all that God does, He does for His own name’s sake (Ezekiel 36:20-23). God created humanity for His glory (Isaiah 43:7,21); God redeems sinners for the praise of His glory (Ephesians 1:5-6, 12, 14; Romans 3:26; 15:7); God empowers Christians to live for His glory, both individually (I Corinthians 10:31; I Peter 4:11) and corporately (Ephesians 3:10); and God’s ultimate goal for His people is that they might see and enjoy His glory forever (John 17:24). His ultimate will or plan for history is that “the earth will be filled with the knowledge and the glory of God as the waters cover the sea” (Hebrews 2:14,cf. Numbers 14:21). But God’s unswerving zeal for His own glory does not mean that God is unconcerned about man’s welfare. No, God’s mercy and grace toward undeserving sinners in Christ is the apex of His glory (Romans (9:22-23). And the greatest possible good for man is to see God face to face, just as He is (I Corinthians 13:12; I John 3:2) and to behold the beauty of the Lord (Psalm 27:4). In fact, God’s absolute faithfulness to His own glory manifests itself in God’s absolute faithfulness to His covenant promises (His glory is at stake in whether He keeps His word or not) and thus it becomes the ultimate ground of our assurance (Psalm 143:1, 11; Daniel 9:14-19).

THE REVELATION OF GOD IN JESUS CHRIST (i.e. New Covenant Theology)

God, before the foundation of the world, purposed to manifest his glory in an unfolding way. This eternal purpose would be accomplished in and through Christ Jesus our Lord (see Eph. 3:8-11). This is the heart of what is called New Covenant Theology. The name New Covenant Theology is a label given to what the God-breathed Scriptures unveil for us. Theology comes from two Greek words: Theos - referring to the one true and living God; and logos - the word or expression or revelation from and of this glorious God. The New Covenant is the very Word or expression or revelation of God. At the very core of the New Covenant is the Lord Jesus Christ himself. This is what was foretold by the prophets of God. “I, the LORD, have called You in righteousness, and will hold Your hand; I will keep You and give You as a covenant to the people, as a light to the Gentiles, to open blind eyes, to bring out prisoners from the prison, those who sit in darkness from the prison house.” (Isa. 42:6-7) “…I will preserve You and give You as a covenant to the people. . ..” (Isa. 49:8). Jesus is the Word - the logos. “In the beginning was the Word, and the Word was with God, and the Word was God. … And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.” (John 1:1, 14)

Thus, in the term New Covenant Theology we declare that God, for his own delight, has revealed himself and manifested his glory ultimately in the Person of the Lord Jesus Christ and his complete and perfect work on the Cross through which he has established a New Covenant in his blood. (Heb. 1:1-3) Prior to the incarnation, all of history and all of Scripture had progressively been moving toward and aiming at the great day of Christ and the New Covenant reality that would glorify God forever and ever. This was God’s eternal plan, worked out through the creation of a physical world and universe; a way of going public with his glory in an incredible way for his own delight (Eph. 1:9-12; 3:8-11). This resounds to the praise of the glory of his grace!

God foretold the new thing he would do, and in the fullness of time, he did it (Is. 42:6-9; 43:19; 45:21-25; 46:9-13). He established the Lord who reigns over a kingdom of redeemed people upon whom the Spirit has been poured. These kingdom citizens relate to God on the basis of a New Covenant in which Jesus himself is their High Priest, Judge, Shepherd, King, Prophet; their very life! (Gal. 4:4; Acts 2:36; Heb. 7:22; 8:6; 9:11; 10:14)

All of God’s previous revelation, including the Mosaic era, anticipated and led to the coming of Christ (Gal. 3:19). Even that Old Covenant was a “shadow of things to come, but the substance is of Christ” (Col. 2:17; see also Heb. 10:1). “For all the promises of God in Him are Yes, and in Him Amen, to the glory of God through us.” (2 Cor. 1:20) Thus, the pinnacle of God’s unfolding revelation comes to us in the New Testament Scriptures, in the face of Jesus Christ. Behold Immanuel! What fullness of joy comes to those who were born blind when they behold the Lord Jesus Christ. To God be the glory! “For it is God who commanded light to shine out of darkness, who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.” (2 Cor. 4:6) Here in the New Testament Scriptures, the Spirit, through his chosen apostles, gives us our Lord’s words about the mystery of Christ, “which in other ages was not made known to the sons of men” (Eph. 3:5). The two testaments proclaim the same message, but from differing standpoints. The first, sometimes using veiled and symbolic language, points forward in anticipation and the other, in clear and unmistakable terms, declares completion/accomplishment. Thus, we must read all of Scripture in light of the New Covenant, established in Jesus Christ (Matt. 5:17; Luke 10:23-24; 24:27, 44; John 5:46; 8:56; Heb. 10:7). We must read Scripture in context. The Bible needs to be understood and communicated not only in its parts, but also in the whole. “For I have not shunned to declare to you the whole counsel of God.” (Acts 20:27)

Since there is one Divine Author behind all the human authors of Scripture, it is essential that we seek to understand how all the parts of Scripture fit together to communicate the whole purpose of God. It seems consistent with God’s revelation that true biblical theology is the recognition of God’s purpose, unfolding and weaving its way from Genesis to Revelation on the timeline of redemptive history, culminating in Jesus Christ. Dr. D.A. Carson, in The Gagging of God writes, “Each major strand [of biblical theology] must be woven into the fabric that finds its climax and ultimate significance in the person and work of Jesus Christ.” [(Grand Rapids, MI: Zondervan, 1996), 545] New Covenant Theology aims to pass on the vision and purpose of God in Christ, so that students of the Word will not only learn to understand Scripture in its parts, but will gain and cherish a breath-taking sense of the Christ-centeredness of all of Scripture.

THE SOVEREIGNTY OF GOD

The God of the Bible is the creator of the whole visible and invisible universe and He is the sovereign ruler of it. From all eternity, He freely and unchangeably, in His most holy wisdom, ordained whatsoever comes to pass. To use the words of Paul, God does “all things according to the counsel of His will” (Ephesians 1:11), having sovereign control of all events from the events of rulers and nations (Daniel 4:25, 32, 34-35) to the flight of a sparrow (Matthew 10:29). In particular, God’s sovereignty is worked out in the area of salvation. To ensure that the salvation of sinners abounds to the praise of God’s glory, God saves His people by grace alone apart from works, lest anyone should boast (Ephesians 2:8-9). The sovereignty of God’s grace is seen in God’s unconditional election of His people out of the mass of sinful humanity for salvation (Romans 8:29, 9:6-23; Ephesians 1:4), the glorious atonement of Christ which actually accomplishes the salvation of God’s people (I Peter 3:18), the irresistible grace of God’s effectual call (Romans 8:30; I Peter 2:9) and the regenerating work of the Holy Spirit (Jeremiah 31:31-34; Ezekiel 36:26ff; John 3:4; Titus 3:5) which enable and move a person to respond to the gospel of Christ in saving faith, and God’s persevering in grace with his saints (I Peter 1:5; Jude 1; John 10:28-30; Philippians 1:6) so that His people will in fact persevere to the end and be saved.

THREE WAYS TO LIVE

There are three ways to live - the irreligious way, the religious way, and the gospel way. The Bible presents the gospel as the antidote to irreligion and religion. Luke 15:1-2, 11-32 illustrates there 3 distinct ways. There are two worldly approaches to God which are wrong and will leave you lost and alienated from God:

* Moralistic approach (elder brother):
* Relativistic approach (younger brother):

The only way to approach God is on the basis of sheer grace.

The gospel is, therefore, radically different from both irreligion and religion. Irreligion operates on the principle of self-acceptance, and obeys “self” as lord. Religion operates on the principle: “I obey, therefore I am accepted”. The gospel operates on the principle: “I am accepted through Christ by sheer grace, therefore I obey.”

THE GOSPEL-CENTERED LIFE

Who Jesus is and what He has done provides both the motive and the means to true Christian spirituality. The Gospel is to be applied to every area of thinking, feeling, relating, working, and behaving. The Gospel changes people from the inside out. Christ gives us a radically new identity, freeing us from both self-righteousness and self-condemnation. He liberates us to accept people we once excluded, and to break the bondage of things (even good things) that once drove us. In particular, the gospel makes us welcoming and respectful toward those who do not share our beliefs. Bringing the gospel truth to bear on every area of life is the way to be changed by the power of God.

We never “get beyond the gospel” in our Christian life to something more “advanced”. The gospel is not the first “step” in a “stairway” of truths, rather, it is more like the “hub” in a “wheel” of truth. The gospel is not just the A-B-C’s but the A to Z of Christianity. The gospel is not just the minimum required doctrine necessary to enter the kingdom, but the way we make all progress in the kingdom. We are not justified by the gospel and then sanctified by obedience, but the gospel is the way we grow (Gal.3:1-3) and are renewed (Col.1:6). It is the solution to each problem, the key to each closed door, the power through every barrier (Rom.1:16-17).

It is very common in the church to think as follows. “The gospel is for non-Christians. One needs it to be saved. But once saved, you grow through hard work and obedience.” But Col.1:6 shows that this is a mistake. Both confession and “hard work” that is not arising from and “in line” with the gospel will not sanctify you–it will strangle you. All our problems come from a failure to apply the gospel. Thus when Paul left the Ephesians he committed them “to the word of his grace, which can build you up” (Acts 20:32)

 

 

 

 

Our Mission Emphasis

 (The following values are adapted from ‘The Crowded House” with much thanks)

In obedience to Christ and for His glory, we are committed to:

1. THE PRIORITY OF THE GOSPEL (Community in Mission)

Grace Fellowship is Jesus’ church. He is the Senior Pastor. Jesus Himself is the gospel – His Person, His all-sufficient work on the cross, and His resurrection and ascension to the right hand of the Father as King of kings and Lord of lords!

We are committed to taking the gospel both to our neighbours and to the ends of the earth. We will challenge one another to be sacrificial, risk-taking and flexible because the gospel has priority over our comfort, security and traditions. We want to have a global gospel vision and to this end be generous with our resources. We will not let Christian activity be just one part of our lives.

Everyone assumed Sheila would make it to the top when she landed a well-paid job with good prospects. And things had started well. But during that first year something strange had happened. Almost unnoticed, her old ambitions were replaced by new ones. It may have been the teaching she received at church, but she thought it was more down to the examples of other Christians. She had moved into a poorer area, got a low paid job in the local citizens advice bureau and pitched in with the work other Christians were doing. Her parents - her Christian parents at that - said she was throwing her life away. But she remembered someone once saying that was just the way you gained your life.

2. MISSION THROUGH COMMUNITY

We are committed to communicating the gospel message in the context of a gospel community. We want people to experience church as a network of relationships rather than a meeting you attend or a place you enter. We want our people to see church as an identity instead of a responsibility to be juggled alongside other commitments

3. HOME AS THE CENTER OF CHURCH LIFE

We are committed to homes as a context for all or most of church life. Though we center most of church life in homes, the gospel, not homes, is the main thing. When congregations use other buildings, those buildings will not be viewed as sacred or the main focus of mission.

At university someone in his hall of residence had tried to get Patrick along to church. What a joke! But was he at church now? He wasn’t sure. It had started when a colleague asked him round for a meal. He was impressed by how Simon and the other people in his house all got on with one another. They’d got talking about life and stuff and they’d invited him to come round again on Sunday. Simon had suggested he come round in time to watch the football. When others arrived later in the afternoon they had all eaten together. They were a real hotch-potch of people, but Patrick enjoyed the banter. After the meal they had read from the Bible and discussed what it meant. No-one seemed to mind his questions. Now some were playing a board game. A family with young children had just left. A couple seemed to be praying in the kitchen. Maybe this was church. Maybe it wasn’t. Whatever it was, Patrick felt strangely at home.

4. LIVING AS AN EXTENDED FAMILY

We are committed to caring for one another, discipling one another, investing in relationships and resolving conflict. We will expect one another to make decisions with regard to the implications for the church and to make significant decisions in consultation with the church. We will not view church as a meeting you attend. We will not let conflict continue unresolved.

5. BEING AN INCLUSIVE COMMUNITY

We are committed to making church accessible to unbelievers and welcoming to the socially marginalized. We want all who come to have a sense of belonging. We will not let our welcome be dependent on adherence to any cultural norms when these are not demanded by the gospel. We will not do that which might make unbelievers feel left out.

6. GROWING CHURCHES BY PLANTING CHURCHES

We are committed to starting new congregations - both in areas where no church exists and through subdividing growing congregations. We will not develop into a single, large congregation.

7. CHURCH WITHOUT THE TRAPPINGS

We are committed to freedom and simplicity in church life. We are committed to Bible teaching; loving community; the breaking of bread and prayer (Acts 2:42). Apart from these things we want to be flexible and relevant for the sake of the gospel. We will not regard as necessary for church life such things as accomplished music, monologues sermons, or anything that might hinder the core activities of the church and its mission.

8. EVERYONE EXERCISING GOSPEL MINISTRY

We are committed to everyone in the church exercising gospel ministry. For some this will be expressed in their employment. We believe leadership is important and see leaders as facilitators of gospel ministry rather than those who exercise control. We will not make distinctions between full-time and non full-time ministers.

Pauline had always been shy. People had often tried to find jobs for her to do in church. But she was too self-conscious. People were kind, but she felt a failure. Then someone had noticed her ease with elderly people and it had snow-balled from there. Last week she had met for a Bible study with two elderly ladies in the next street. She had visited the local old people’s home as usual. She had been round to pray with Bill who was now housebound. She had done some shopping for Mabel and visited Gladys in hospital. It was exciting to think this was her ministry. And she was so much more interested in the Bible now that she was teaching it herself.

9. SHAPING OUR ACTIVITIES AROUND PEOPLE

We want the activities of a church to reflect its context. We will shape activities around the opportunities we have with unbelievers, and the gifts and passions of church members. We expect one another to see ourselves as servants of Jesus even when that means operating outside our comfort zones. We will not give people roles simply to maintain programs.

10. GOOD BIBLE TEACHING AND LEARNING

We want to shape our lives and our life together in obedience to the Bible which we believe to be the reliable, authoritative and sufficient word of God. To this end we are committed to good Bible teaching and learning. We will not act on the basis of tradition, habit, or pragmatism without reflection on the Bible. We will not see Bible teaching as an end in itself, but as that which must shape our thinking and action. We do not want the gospel and truth we learn to be believed as “concepts” in the mind, but rather truths to be treasured in the heart that transforms our behavior.

11. LOVING AND SERVING THE CITY

We want to live as a city within the city. We see the city as a strategic center from which to plant churches and spread the gospel in community. This was the apostolic pattern.

We do not want to be assimilated into the culture, nor separate ourselves from it. Our desire is to incarnate our Lord, embracing the call of God to act as a missionary (as a community, not simply individuals) into our culture (Matt. 4:19; Acts 16:20; 17:6). We want to love and serve the city for God’s glory and their good ( Jer. 29:4-7).