A Seminar Handout by The Rev.
Canon Dr I. U. Ibeme
THE CONCEPT OF CHRISTIAN MARRIAGE
Christian Marriage is based on Christ’s teaching in Matt. 19:3-12; Mark 10:1-12; the Apostolic teachings in 1 Cor. 7:8-17,39; Rom. 7:1-3; Heb. 13:4; and the institution/ordination of marriage at creation by God in Gen. 1:27,28; 2:18,22-25. From these the Church has deduced that Christian Marriage is a lifelong union and partnership between one Christian man and one Christian woman to the exclusion of all others (All Anglican Constitutions).
Christian Marriage Solemnisation (or marriage in the Lord i.e. according to God’s ordinance) is marriage in which a Christian man and a Christian woman entering into lifelong, exclusive union, for better for worse, till death parts them, take their vows before God and the Church and seek God’s grace and the Church’s blessing to fulfil such holy and honourable vows. (The Revised Catechism).
Purposes of Marriage are:
(a) for raising godly children (not bastards Deut. 23:2) to continue the human race Gen. 1:28; 1 Tim. 3:4,12; 1 Cor. 7:14;
(b) for guaranteed, lifelong mutual help and comfort irrespective of circumstances Gen. 2:18; Eccl. 4:9-12;
(c) for proper conjugal satisfaction in order to prevent sexual immorality Gen. 2:24; 1 Cor. 7:1-5.
Symbolism of Marriage: Christian Marriage symbolises the covenant union and relationship between God and His people in the O.T. Isa. 54:5; Jer. 3:14; Ezek. 16; Hos. 2:19,20; or Christ and His Church in the N.T. Matt. 9:15; John. 3:29; 2 Cor. 11:2; Eph. 5:22-33; Rev. 19:7; 21:2,9.
NOTE the elements in the above four definitions which distinguish Christian Marriage concept from other marriage concepts in the world today. These include:
(1) Man–Woman partnership (not Homosexual);
(2) Exclusive monogamous union (not Polygamy);
(3) Lifelong, indissoluble covenant relationship (no Divorce);
(4) Joined in God’s name – by God (not by man);
(5) Covenanted according to God’s Word – in the Lord (not worldly contract);
(6) As originally instituted by God (not as innovated by man);
(7) Couples leave parents to cleave together (not under their parents) Gen. 2:24; Ps. 45:10,16;
(8) Wife married to her husband unto the Lord (not to the clan and their idolatry);
(9) Couples to confide first in Christ and each other (not first in outsiders/relatives);
(10) Good, holy and honourable (not a necessary evil). Prov. 18:22
HISTORY OF MARRIAGE CUSTOMS:
In the O.T. during the Patriarchal period, marriage was similar to our traditional marriages of today. Then the authority for marriage joining and dissolution was left in the hands of the Patriarchs as parents and clan elders (Gen. 24:51,60) according to the laws of their time.
After the Exodus, Moses introduced the City-Gate Court of Elders (Deut. 22:15; Ruth 4:11-13) and later the witness of the Priests (Isa. 8:1-3), which took over some of this role.
After the Exile the Synagogues replaced the priests and the city-gate elders.
In the N.T. after the Pentecost, the Apostles shifted such Synagogue witness and blessing functions to the local Church.
All through the ages, Marriage Customs have always had these stages/phases (Deut. 20:7; Matt. 1:18):
(1)
First is the Consent/Agreement at
which a Suitor and his Sought enter into the process for Confirmation of
intentions;
(2)
Second is the Commitment/Engagement/Betrothal
at which the Suitor-lover and his Sought-beloved become Fiancé and Fiancée
respectively, leading to the period of formal Courtship;
(3) Third is the Covenant/Joining/Wedding when the Fiancé–bridegroom and his Fiancée–bride become Husband and Wife respectively, leading to the period of Matrimony (Married Life).
(4) Fourth are the Consummation and then the Continuation till death. (NOTE: Sexual intercourse is the covenant seal and consummation of the marriage covenant).
These days due to lawlessness and immorality many a time, we see people starting “courtship” without betrothal. Some go as far as starting “matrimony” without wedding or even without betrothal! This is clearly the heinous sin of fornication. We must remember that sex is only honourable and safe after wedding and within matrimony. This standard distinguishes humans from animals and believers from unbelievers.
A Seminar Handout by The Rev.
Canon Dr I. U. Ibeme
THE PROCESS OF GETTING MARRIED.
From what we have already learned, in getting married we need to ensure that we be our best, get God’s best for us, and give no room for the devil; in this way we get the desirable/ideal home. This could only be possible if we do the following properly:
(1) Praying for God’s guidance in choice of marriage partner as early as possible, even by your parents from early age.
(2) Preparing to marry as well as to be married.
(3) Proceedingg to marry as you –
a. Choose (desire and decide) according to God’s standards;
b. Find (discover) according to God’s leading;
>c. Secure consent/agreement to start confirmation of intentions – clearing doubts, confirming God’s will, securing parental consent, building trust/love and planning together for betrothal and eventual marriage;
d. Make commitment/betrothal to proceed to courtship – hastening to marriage;
(4) Purity and sincerity in all courtship relationships – avoiding all appearance of evil (1 Thes. 5:22), and giving no place for the devil (Eph. 4:27) till after the wedding;
(5) Partaking in godly marriage covenant (wedding), followed by consummation (sexual union) to solemnise and seal matrimony (married life), Thereafter is the continuation with complementary roles that make for the desirable/ideal Christian home.
PASTORAL DISCIPLINE AND SOLUTIONS TO WEDDING PROBLEMS.
Normally when wedding a Christian maiden that has kept herself pure, she wears White wedding gown (Rev. 19:8) with veiled face (Gen. 24:65; Song 4:1) and the order for full wedding service is used. This portrays and promotes chastity before marriage. In other conditions, varieties of very necessary modifications are made to avoid giving false impressions about the Church’s moral standards:
(1)> For chaste widows – coloured dressing, unveiled face, but full wedding service;
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(2) For unchaste brides – coloured dressing, unveiled face and simple blessing service;
(3)> For pregnant brides – coloured dressing, unveiled face and simple blessing service sometimes postponed till after childbirth.
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Usually any
unchaste or sexually immoral couple whether living together or not, with or
without pregnancy before/outside holy wedlock are also deprived
of some privileges in the church/fellowship such as non-eligibility for Church
office and non-participation in Holy Communion, until repentance and
rectification. This equally applies to divorcees, polygamists and their second
and subsequent wives and ‘unequally yoked’ members. This is strongly stated in
all Anglican Constitutions. The church does not condone sexual
immorality in all its forms, as the Scripture teaches.
COMPLEMENTARY ROLES IN
CHRISTIAN MATRIMONY.
For any couple to enjoy
the favours of Christian Matrimony (Prov. 5:18-19; 18:22; Eccl. 9:9; Song
3:3-5) and please God who ordained it, the husband and wife must understand
their complementary roles in the marriage covenant relationship, and fulfil
them enthusiastically in the fear of God.
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(1) Both
husband and wife must have covenant concern, mutual respect and conjugal love
towards each other (Mal.
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(2) The
husband should lead and rule as the head; while the wife should support and
submit as the body (Eph.
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(3) The
husband should cherish his wife, protecting her; while the wife should honour
her husband, helping him (Gen. 2:18; Eph.
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(4) As the father, the husband should provide for the home; while the wife, as the mother, should keep the home (1 Tim. 5:8; Tit. 2:5);
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(5) The
husband cleaves to the wife, cheering her up; while the wife desires after the
husband, satisfying him (Gen. 2:24,25; 3:16b; Deut. 24:5; Prov.
CHRISTIAN MARRIAGE 3: PRINCIPLES AND PRECAUTIONS
A Seminar Handout
by The Rev. Canon Dr I. U. Ibeme
Christ’s teaching on marriage was a denunciation of the marriage standards and patterns accumulated by human cultures and traditions over the ages. For Christ these accumulations of marriage standards are a departure from (and a negation to) the original purpose and pattern at Eden. When Christ declared, “From the beginning it was not so!” (Matt. 19:4-8), He implied that marriage could be TRUE/Holy (As ordained by God in the beginning) or FALSE/Sinful (Not as ordained by God in the beginning). Any multiple “marriage” to any other spouse(s) while the first partner lives is not marriage but adultery or fornication (Matt. 5:32; 19:9; Mark 10:11,12; Luke 16:18). This is the standard for True Marriage taught in the Gospel of Christ.
When Christians approach marriage issues, they must be diligent to distinguish true marriage from the false. For instance marriage is:
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FALSE (E.G. TRADITIONAL),
WHEN IT IS: 1).Between a couple who hold unto their parents and so, remain separate as two. 2).Dissoluble by Man, Multipliable, Polygamous, Homosexual. 3).Seeks to please people and subservient to the world rather than to Christ. 4).Symbolises human infidelity. 5).Effected by payment of Dowry and Bride Price set by the receiving party. 6).Validated by blessing from Parents, Community, or false gods. 7).Non-binding, but valid as long as interest lasts (1 Cor. 7:12-16). 8). Biblically described as the rest who HAVE A WIFE/HAVE A HUSBAND they live with (1 Cor.7: 12,13). |
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TRUE (I.E. CHRISTIAN), WHEN
IT IS: 1).Between a couple who leave their parents and so, become joined as one. (Mark 10:6-9; Ps. 45:10,16) 2).Indissoluble by Man, Exclusive, Monogamous, Heterosexual. 3).Seeks to please Christ and operates from heaven above the powers of this world. 4).Symbolises Divine covenant fidelity. 5).Effected by Covenant Vows based on standards set by Christ. 6).Validated by blessing from God through the Church and its Ministers. 7).Binding as long as life lasts and valid till death (1 Cor. 7: 10,11,39; Rom. 7: 1-3). 8).Biblically described as the truly MARRIED (1 Cor. 7: 10). |
It goes without saying that the best of traditional, civil, or other marriages, cannot qualify as true marriage to a Christian. At best, they serve as mere engagements and should not warrant a Christian man to take/have a woman as his wife. Those married before conversion are permitted to patch-on in peace as long as the unbelieving partner is willing (1Cor. 7: 12-16). If both become converted, their marriage must take a new form in accordance with holy ordinance of the Gospel of Christ (Mark 10: 6-12; Rom. 7:1-3; 1Cor. 7:1-11), and then it could be described as being in the Lord. (1 Cor. 7: 39)
True Marriage is therefore a public marital union
between one man and one woman who are both in the Truth of Christ, and who resolve
solemnly to live exclusively as man and wife for life in accordance with
the Truth of Christ’s Gospel.
We have already seen that to get married one goes through the phases/stages of
- Choice and Finding,
- Consent and Confirmation,
- Commitment (Engagement) and Courtship,
- Covenant (Wedding) and Consummation, then
- Continuation in Complementary roles.
For each turn of these phases there are precautions that Christians must be well advised to take.
1. CHOICE and FINDING
(i). Believers
should marry only fellow believers (1Cor. 7:39; 9:5; 2Cor. 6:14-`7) after
having prayed to God for help and guidance (Gen 24: 12-19).
(ii). Only
believers are determined to base relationships and conflict resolution on the
Word of God and commitment to Christ. Unbelievers depend on ever shifting
opinions, interests, and philosophies – lacking any sure basis for agreement
(Amos 3:3). Form of virtue not anchored on God’s Word is unreliable. If you are
a believer, save yourself the heartache of not being able to please God all
through your married life!!!
(iii). Those getting married should have come of age (males from about 25years old and females from about 20years old usually). They must first be born again by the Holy Spirit through a lively faith in Christ.
(iv). Before choosing a marriage partner believers must have prepare themselves to become:
(a) Mature in human relations and sense of responsibility.
(b) Knowledgeable in basic teachings on Christian Marriage.
(c) Worthy of being married as a favour from God to someone else (1Tim. 3:2-12; Pr. 31:10-31)
(d) Ready for marriage – Physically, Socially, Mentally, Financially, and Spiritually.
(e) Experienced in knowing God’s will and used to seeking God’s guidance.
(v). Your marriage partner should be someone you truly love, a mature Christian, with compatible religious and social background, compatible educational status, tastes, visions, interests and age brackets. This is to avoid tensions and conflicts.
(vi). Our choice must be determined by our desire and decision to meet God’s standards for marriage. Whom we find to marry is determined by how we depend on and follow God’s leading.
2. CONSENT and CONFIRMATION
(i). Usually it is the man who proposes and the woman who accepts marriage intentions. The man finds the wife as God leads him to choose. (Gen. 24:27; Pr. 18:22; 16:9; 19:14, 31; Ps. 37:23, 31). However, there was the unusual instance of Ruth (Ruth 3:6-9).
(ii). After being peacefully assured of God’s leading, the brother proposes to the sister in simple and plain language (Gen. 24:33). After prayerful and sincere consideration, the sister accepts the proposal or rejects as the case may be.
(iii). Waiting for a brother to propose or for a sister to accept may take a long time. A brother or sister should wait as long as he or she still has the conviction to do so (Gen. 24:49-58).
(iv). In rejecting proposals, sisters should be polite, considerate but plain enough. Brothers on the other hand should not take, “I won’t marry you” to mean, “We are enemies”.
(v). Christian believers do not think about nor condone boyfriend and girlfriend propositions as practiced in the world today. These must be shunned together with their usual carnal affection and sexual intentions. The Church is the household of God and we must treat ourselves as the Bible teaches in 1Tim. 5: 1-3, with all purity and respect (1 Pet. 1:22; 3:8-12).
(vi). After
being sure that they have agreed to marry, the couple must inform their parent
and pastors or fellowship leaders as soon as possible. This opens doors for counselling while
shutting out mistakes and regrets.
(vii). Before going further your consents must first be confirmed i.e. clearing doubts like HIV and SS tests, confirming God’s will, securing parental consent, building trust/love and planning together for betrothal and eventual marriage.
3. COMMITMENT (Engagement) and
COURTSHIP
(i). Engagement
is not wedding. When two mature Christians (a male and a female), having agreed
to marry each other enter into a betrothing commitment, they are said to be
engaged. This usually involves the consent of their parents and/or pastors.
(ii). Courtship
is not marriage. It is the period between the engagement and Church Wedding.
Others may, but Christians cannot afford to indulge in sexual relations before
their wedding: no matter how far they have gone with traditional engagement
ceremonies. Don’t defile your relationship. You can wait till you are TRULY
MARRIED!!! (1 Cor. 6:18,19; Eph. 5:1-7; 1 Thes. 4:2-8; Heb. 13:4)
(iii). Couples
in courtship should appoint times to pray. With the wisdom of God’s Word, they
should build each other up in the faith; discuss family plans, visions, views,
and ministries. They should learn how to adjust to and respect each other, love
and be loved in all purity. They must avoid staying behind closed doors, late
nights, or in dark corners. Flee evil appearances to glorify of God and be
serious with fellowship and Church activities.
(iv). Sexual relationship (or its appearance of fondling and petting must be avoided at all cost during courtship. Some who have tried to play with the fire of passion have gotten themselves burnt bearing scars of fornication and guilt. (1Thes. 5:22; 1 Cor. 6:18; Jas. 4:7).
(v). There are safe and honourable ways to show love, which are also inexpensive.
(Gen. 24:22; Phil. 4:8), e.g. letters, notes, texts, books, cards, flowers, helps, advice, smiles, and affordable gifts.
(vi). Christian couples in courtship must mean to marry (not to try-out themselves). Apart from fornication, other dangers to avoid during courtship include: Deceit, suspicion, betrayal of confidence, neglect, discouragement, loss of interest, disengagement, etc.
(vii). Some laws, customs, and traditions are usually encountered during courtship. The Church agrees that some of these should not be despised but be utilised to serve for betrothals, but never as marriage union or joining. For instance involvement of the extended family, payment of bride price to the bride’s parents, or dowry to the bride by her parents or by the groom and court registration of marriage.
(viii). In following these practices Christians should refuse to be dragged into idolater, or practices that are against the Word of God. Nevertheless, gentleness, steadfastness, wisdom and patience are needed in handling such issues. Sound counselling is important here.
(ix). Courtship is a time to ensure that the parent and relative agree to willingly release the couples so they could effectively leave their parents to be joined as one flesh. It is also the time to approach marriage councillors, pastors, and elders, Christian books and seminars on marriage, are important at this time. (Pr. 11:14; 15:22).
4. COVENANT (Wedding)
CONSUMMATION and CONPLEMENTING
(i) For
Christian believers, the wedding day marks the beginning of Holy Matrimony or
True Marriage. It is the day that true marriage is publicly contracted, enacted
and celebrated.
(ii). The
wedding service is a public examination of the basis of marriage, demonstration
of consent, declaration of marriage covenant vows, and joining in the name of
Christ.
(iii). In
choosing the wedding date, all concerned must be considered; not only the couple,
but also their parents, and the church and the officiating ministers.
(iv). Appoint
and ascertain officials, Ministers, and venues well ahead of time. Give
adequate publicity. Plan a brief ceremony according to your pocket and to God’s
glory. Rejoice for marriage is God’s favour for your good (Ps. 118:23,24). It
is you day of royalty (Ps. 45).
(v). Arrange
adequate privacy and procure your own home for the honeymoon consummation (Gen.
2:22-25; Deut. 24:5; Song 4:6), and for the continuation of the married life.
(vi). For
the continuation of matrimony to be enjoyable, it must have a
relationship nurtured by the couple playing their complementary roles
well (as outlined in Seminar 2 handout).
THE GREAT COMMISSION
(EVANGELISM)
BEING A TALK PRESENTED BY THE REV. DR. I. U. IBEME
AT THE UNIVERSAL WEEK OF PRAYER
AT
ON
In
order to do justice to our topic: “ THE GREAT COMMISSION: EVANGELISM ”. We need to appreciate Evangelism
within the context of the purpose of the Church on earth. Why did Christ found the Church in the
World? By the Church, we mean the
Community of Christ’s “disciple-witnesses” called Christians. For what
purpose are there Christians in the world?
Why has God called you and I to be Christians? That is if you are truly a Christian. The Church is the people called
to God out of the world through salvation in Christ and sent
by God into the world for the salvation of all.
Understanding The Church’s Communion
Simply
put, the
(1) To Worship God in spirit and truth (John
(2) To lead a life
of Discipleship after Christ (John
(3) As a
community, to share together and encourage one another in Fellowship (Heb.
10:24-25;Acts 2:41).
These three - worship, discipleship and
fellowship could be grouped under the term Communion in
Christ. This Communion among Christians
serves to maintain and retain our light, saltiness and witness. But how do we disseminate these to the world?
Understanding The Church’s Commission
What
we do among ourselves is our Communion with one another and in Christ (1
John 1:3,7). What we do towards the
world is our
(1) One is the Great Commission in Matt 28:19-20 where
Christ commanded the Church to Evangelize, Baptize and Catechise.
(2) The other is
the Great Commandment in John 13:34 and
We have seen what makes up the Communion, but what
about the
The Church’s
The mission of the Church in the world has various
ramifications and aspects. First of all,
every human being, whether Christian or non-Christian owes God and one another
the stewardship and responsibility
of:
(1) Keeping and tending the environment (Gen. 2:15);
(2)
Subduing
the earth’s forces and resources (Gen. 1 28b);
(3) Exercising
dominion over the earth’s flora and fauna (Gen. 1 28c) and
(4) Ensuring good governance for a just and safe society
(1 Tim. 2:1-3; Rom 13:1-7).
The Church’s involvement in this general mission should
be in the form of exerting Christian humanising influence on the
world to ensure that these are properly done both by believers and
non-believers through our:
(1)
Friendly
dialogue,
(2)
Public presence,
(3)
Concerted
pressure, and
(4)
Bold and active
participation at all levels of community life.
These are the Christianisation aspects of the
Church’s mission to the world. Apart
from Christian social action, the more far reaching aspects of the Church’s
(1) Evangelisation (Publishing the Good News of Christ);
and
(2) Ministration (Serving to meet people’s needs)
The
Church’s Mission II: Evangelisation
By Evangelisation we means:
(1)
Proclamation
of the Gospel of Christ (i.e. the testimony of Jesus Christ that “there
is now the blessing of remission of sins (or salvation from
sin) and the assurance of glory
for anyone who repents and believes in Jesus as the Christ and risen
Lord” Lk 24:46-49)) to the world in
the power of the Holy Spirit (Mk 16:15,20; Lk. 9:2;
Rev. 1.2,9). This is called pure Evangelism. Evangelism means “publishing of
good news”. In Evangelism we bear witness that Christ came
and was crucified for our
salvation in accordance with scriptures; that Christ is the risen,
reigning and returning Lord and Saviour., This is the pure Gospel
message. (1 Cor. 15:1-5, 20-25). The
Gospel message also warns
that when Christ shall return, He would vindicate the just and condemn the
unbelieving.
(2)
Persuasion
of those who, on hearing the Gospel are convicted
by the Holy Spirit, to become disciples through conversion (repentance and faith) and baptism. This would covenant them to Christ and bring the blessings
of sin-removal and Spirit-bestowal (Mk.16:16; Acts 2:36-41; Matt 28:19).
-
The
Church’s
Ministration
is inseparable from Evangelisation. As
we preach the Gospel, we must be compassionately moved to meet the needs of the
hearers through the power of the Gospel, which works in us by the Holy Spirit. The Great Commission must go along with the
Great Commandment.
By Ministration, we mean.
1. Healing the
sick of their disease in the mission field (Mark 16:18; Lk 9:1-2).
2. Casting
out demons from among those being evangelized (Mk
3. Liberating
those we evangelize from their condition and mentality of poverty, ignorance,
captivity and slavery (Lk
The Primacy of Evangelism
Evangelism is of primary importance in the mission of
the Church. It is by evangelism that
connection is established between the non-believers and Christ.
It is by evangelism that souls are saved
eternally. It is no coincidence that
Christ and
It is important to note that Evangelical does not
mean Evangelism or Evangelistic. Evangelical is a doctrinal attitude to the
Scripture, which holds the supremacy of the Gospel above all things -
tradition, reason, and spiritual experience. This was the principle of the 16th
century Protestant Reformation. One is Evangelical when one believes in
the supremacy of the Gospel. One is evangelistic when one is
active in preaching the Gospel.
Why has the
Church not excelled in Evangelism?
1. Because we think we could separate
Evangelism from the full context of the Commission of the Church. For
Evangelism to be effective, we need the whole aspects of the Commission
(Communion and
2. Because we get occupied with other aspects
of the commission and neglect evangelism which is the first of all.
3. Because we depend mainly on methods and
techniques without regard to the power of the Holy Spirit. Whatever method you use, water
cannot give flames and sand cannot salt a meal.
4. Because we do not evangelise with love.
Effect evangelism needs communal love among believers and compassionate love
for the unbelievers. What we see today is evangelism with rancour, hatred and
divisions.
5. Because the love of Christ does not
constrain and compel us to reach out to the perishing. Rather we evangelise at our convenience and
on our own terms (1 Cor 5: 2 Tim. 2:2a).
6. Because we preach our denominations and
ourselves instead of preaching Christ.
7. Because our fear of the non-believers’
reactions is stronger than our conviction about their need for Christ and for
salvation; indeed stronger than our faith in the power of the Gospel!
How then could we improve on Evangelistic exploits?
1. Being united with Christ through
repentance and faith unto remission of sin and empowerment by the Holy Spirit.
This enables us to
understand God’s Word and prove God’s will concerning the purpose of the
Church. But how could we learn if the
Church leaders do not endeavour to impart on us that the Church is meant for
both communion and mission and that Evangelism is the primary task in the
mission of the Church?
In the days of the
Missionaries, Christians used to say, “Let me go to the
2. Having a vision of the Lord’s Harvest (John
4:35b). In
3. Praying the Lord of harvest to raise and
send labourers. (Lk. 10:2).
4. Giving support to the labourers by praying
and providing material and funds for missionary exploits.
5. By individual Christians going (and by
Churches sending) into the entire world to make disciples from every (not
certain) people group.
Rev. Dr. I. U. Ibeme. MB.BS., DIP.TH.
THE EVANGELICAL FELLOWSHIP IN THE ANGLICAN COMMUNION (EFAC)
CONVENTION THEME: IN THE DAYS OF HIS POWER
BIBLE STUDY TOPIC: FRESH ANOINTING
MEMORY VERSE: PSALM 92:10
BY: REVD. CANON DR. I. U. IBEME
WORD STUDY.
Chrisma(Gk) or Mishchah
(Heb) mean Anointing or Unction usually for consecration.
Chrio(Gk) or Mashach(Heb)
mean To Anoint or Smear with
oil especially for consecration.
Christos(Gk) or Messias(Gk)
or Mashiyach(Heb) mean The Anointed or Christ or Messiah.
In the OT Persons and Things were anointed with specially made holy
anointing oil (Ex. 30:22-33) to consecrate them to Holy Status. This consecrating
anointing sets them apart for sacred functions according to the purpose of
God, e.g. Priests, Prophets, Kings, Pillars, The Tabernacle and its furnishings
(Gen. 28:18; 35:14; Ex. 30:25-30; 40:9-15; 1 Kin. 19:15-17) Such anointed
persons experienced the power of the Holy Spirit (1 Sam. 10:1,9,10; 16:13; Isa.
61:1). They were called the Anointed (of God) to prefigure Jesus the Messiah
(Jesus Christ) who was to come (Dan.
In the NT Jesus of Nazareth was revealed as The Christ (Matt.
16:16,17; John 20:31; Acts 2:36; whom God specially ANOINTED WITH THE HOLY SPIRIT to be (1) the Author and Prophet of
the Gospel of saving grace (Luke
4:18-20); (2) the Great High Priest and Mediator of the New Covenant (Heb.
9:11-15); (3) the Prince and Judge over all creation who shall reign in God’s
eternal Kingdom (Acts 10:38,42). The Gospel of Christ is this: that
all who repent of their sins and believe in Christ shall have their sins propitiated and absolved by
Christ’s atoning death and shall be anointed with the Holy Spirit (Acts
Fresh Anointing simply means renewed enabling grace and virtue through repeated invigorations or infillings with the Holy Ghost which a believer needs and therefore should seek to experience every morning (Lam. 3:22,23; 2 Cor. 4:16), every communion with God (Acts 4:31; 13:2; Rom. 8:26), every commissioning for ministry (2 Tim. 1:6-7), and in fact continually (Eph. 5:18-20). We need Fresh Anointing for the renewal of our strength to do exploits in the days of God’s power (Dan. 11:32b; Isa. 40:31; Acts 1:8).
NOTE:
Apart from the consecrating anointing, the Scriptures also talks about cosmetic
anointing of the skin and hair with perfumed oil or pomade for sheen and
freshness (Ruth 3:3; Ps. 104:15b; Amos 6:6; Matt.
(A). Below are some powers and privileges conferred on those who receive consecrating anointing with the Holy Oil or the Holy Ghost. What do you understand as the significance of each of these? Consecrating Anointing:
(1). Sanctifies
(Makes holy and pure). Lev. 8:10,12,30; 21:8; Num. 3:3; 2 Thes.
(2). Enlightens (Gives divine knowledge). Col. 3:10; 1 John 2:20,27.
(3). Establishes (Guarantees divine backing). 2 Cor. 1:21,22; Eph. 1:13,14.
(4). Assures
(Reminds of divine connection). Rom.
(5). Hallows (Elevates to holy honour and high spiritual authority). Ex. 40:9; Matt. 16:19; Luke 22:29,30; John 20:22,23.
(6). Empowers (Enables for mighty works). Luke 24:49; Acts 1:8; 4:8,31,33; Heb. 2:4.
(7). Inflames
(Provokes to zeal for good works). Acts
(B). The following are important means and conditions for a fresh experience of the Holy Spirit anointing in the believer’s life. How should a believer endeavour to take these measures? Give examples.
(1). Communion
with God (Prayer, Bible Study, and Worship) Isa. 40:31; 41:1; Acts
(2). Repentance
from sin (Conviction/Godly Sorrow and Confession) Ps. 51:10; Acts
(3). Renewal of
mind (Transformation from Gentile/carnal nature to Divine/spiritual Nature)
(4). Submission
to God’s will (Trust and Obey) Matt. 26:42; Luke
(5). Readiness to represent God (Boldness and Faith) Acts 3: 6,7;
God desires that the Anointing grace in the Believer be fresh, full, multiplied and renewed all the time, more and more. This Anointing is the foretaste of what we shall inherit in the Kingdom of heaven. We must therefore seek above all to operate in this Anointing afresh all the time. Only then shall we be useful to God in these days of His power
UNDERSTANDING
THE FELLOWSHIP OF THE HOLY SPIRIT
by Venerable Dr. I. U. Ibeme: www.geocities.com/ifeogo
The Church has always agreed
that the believer at conversion is regenerated and indwelled by the Holy
Spirit. However at various ages of the Church the further walk of the believer
with the Holy Spirit has been understood in different terms and to varying
extents by different groups of Christians. Some had thought the further work of
the Holy Spirit should be called perfection, others say it should be
sanctification, others Spirit baptism, others Spirit fullness, others still
Spirit infilling or Spirit release. Some think it is only for moral growth,
others say it is only for manifestation of power. While some think this further
work of the Spirit is a continuous work of grace initiated at conversion,
others insist it is a second work of grace distinct from conversion grace. Some
of these views could be quite difficult to teach if we are to follow the plain
teachings of the Scriptures.
It is better to study the
Scriptures rather than the views. Does our fellowship with the Holy Spirit have
an INITIATION (Beginning) and a PERFECTION
(Completion)? If so, to which does each of these belong: New birth,
Regeneration, Perfection, Spirit Indwelling, Spirit Baptism/Sealing, and Spirit
fullness/infilling/filling? The Scriptures teach that having been saved
believers are still being saved (2Cor. 1:10); having been translated (Col.
1:13) believers still need to be transformed (Rom. 12:2); having been born anew
believers still need to be mature; having died to sin (Col. 3:3) they still
need to mortify sin (Col. 3:5). Note that the initiation experience is past, once, permanent and same for
all believers (1Cor. 12:13; Rom. 8:9; 1 John 2:27a) but must lead to
the perfection experience which is
repetitively continuous, progressive and variable depending on our walk with
God (Acts 4:8,31). Baptism means covenant-bond initiation into union with Christ. Being Filled means being
replete to overflowing with the Spirit’s power.
In the
Scriptures Spirit Fullness is common to both the Old and New
Covenants.
O.T. (For only Spiritual Gifts, operating from their
outside) Exd. 28:3; 31:3; 35:31,35; Deut.
34:9; Micah 3:8; Luke 1:15,41,67; 2:40; 4:1; 1Sam. 10:6,10;
19:23; 2Sam. 23:2; 2Chron. 15:1; Ezek. 11:5; Notice Num. 11:26-29; also Samson
in Jdg. 14:6; and Saul in 1Sam 19:20-24.
N.T. (For Spiritual Gifts and Fruit, operating
from our inside) Acts 2:4; 4:8,31; 6:3,5,8; 7:55; 9:17; 10:44-46;
11:24; 13:9,52; 15:14; 2Cor. 7:4; Eph. 3:19; 5:18-20; Phil. 1:11; Col. 1:9.
On the other
hand, Spirit Baptism is a promise peculiar to the New Covenant
alone. (FOR THE SPIRIT’S PERMANENT INDWELLING AND SEAL) Joel 2:28; Ezek.
36:25-27; Jer. 31:31-34; Matt. 3:11,12; Mark 1:8;
Luke 3:16; John 1:33; John 14:16-18; Acts 1:4,5; 2:1-3,17,18,33; 11:15-17;
1Cor. 12:13; 1John 3:9.
What shall we say then?
(1.) Holy Spirit Baptism
concerns the NEWBIRTH John 3:3,5, Regeneration Tit 3:5, Separation 1Cor. 6:11,
Indwelling Rom 8:9, Conversion Acts 2:38,39, Union with Christ 1Cor. 12:13,
Adoption authority John 1:12, Sealing Eph. 1:13. These are works of the
Spirit peculiar to the New Covenant. On the other hand:
(2.) Holy Spirit Fullness concerns the
NEWLIFE Gal 2:20, Perfection Eph. 4:13, Sanctification 1Thes. 4:7,8, Out-flowing John 4:14; 7:38, Consecration Gal 5:24,25,
Communion with Christ Rom 8:16, Manifestation of power Acts 2:4; 4:8,31; (Note Jdg. 14:6: 1Sam. 19:20-24), Leading Rom. 8:14.
To be sure, what is
commonly called ‘Baptism of the Spirit’ today,
fits better with what the Scriptures call ‘Fullness of the Spirit’. At Spirit baptism Christ used the deposit of the Holy
Spirit to regenerate/initiate us into His Body (1Cor 12:13) and indwell us. In
the subsequent fullness of the
Spirit we are moved to use the power-surge of the Holy Spirit to serve God and
demonstrate that we are in union with Christ. The seed is planted at Spirit
baptism but the fruit is born through being filled. At Spirit Baptism the believer gets all of the Holy Spirit;
during the Spirit Fullness the Holy Spirit
gets all of the
believer. Spirit Baptism binds us to
Christ; Spirit Fullness builds us up
in Christ. Today when the Spirit comes/falls on us, we receive Him for
Baptism and/or Fullness.
The Scriptures remind all
true believers that they have been baptised/sealed with the Spirit into Christ
(1Cor. 12:13; Eph. 1:13). On the basis of this, believers are warned not to
grieve the Spirit (Eph. 4:30) but urged to ALWAYS be led by and BE FILLED WITH
THE HOLY SPIRIT (Eph. 5:18-20). So every believer must always be led and
necessarily be filled.
How could those indwelled
be continually filled?
(1.) Through praying for
oneself, Acts 4:29-31; Luke 11:13;
(2.) Through imbibing the
Word of God, Col 3:16;
(3.) Through being prayed
for, Col. 1:9-12; Eph. 3:14-19;
(4.) By acting in obedience
to the promptings of the Holy Spirit, Acts 2:4; 4:8; Mark 13:11.
How does one know he/she is
filled?
(1.) Manifestation of the
Gifts, Acts 2:4; 10:44-46; 13:9-11; Col. 1:9;
(2.) Demonstration of the
Fruit, Acts 13:52; Col. 1:10;
(3.) Experience of the Power, Acts 4:31; Col. 1:11.
(4.) Conformity to the Word, 1John 2:27; 3:24.
BE FILLED WITH THE HOLY SPIRIT Always. (Eph 5:18)
COMPARATIVE REVIEW OF SPIRIT BAPTISM AND FULLNESS
In this tabular study, we shall compare and
contrast the meaning and effect of Spirit Baptism versus Spirit Fullness. It is
hoped that such comparison would widen our understanding and enable us take
fuller advantage of the grace of God through the work of the Holy Sprit.
|
SPIRIT BAPTISM (I Cor. 12:13) |
SPIRIT FULLNESS (Eph.
5:18) |
|
1. Become ONE WITH CHRIST (Rom 8:9) |
1. Become MORE LIKE CHRIST (Eph. 3:16-19) |
|
2. JOINED IN |
2. ENJOY COMMUNION in Christ (Eph. 1:15-21). |
|
3. Initiation INTO Christ (Gal. 3:27) |
3. Motivation IN Christ (Phil. 1:9-11) |
|
4. Once for all at Conversion or Newbirth Eph.
4:5) |
4. Repeated on and on after conversion (Acts 4:8,31) |
|
5. Associated with Regeneration or Newbirth (John
3:3-6) |
5. Associated with Sanctification or New life (Rom 8:12-14) |
|
6. Beginning/Commencement of Relationship with
God (Acts 2:2-3) |
6. Blooming/Continuation of experience of God’s
Power (Acts 2:4) |
|
7. New spiritual STATUS (Col. 1:13) |
7. Growing
spiritual STATURE (Eph. 4:13) |
|
8. Requires faith in Christ as Saviour (Gal. 3:2) |
8. Requires surrender to the Spirit as Helper ( |
|
9. Equal and same for all Believers at all times
(I Cor. 12:13) |
9. Different and variable in person and situation
(Acts 4:8; 7:55) |
|
10. INDWELLED by the Spirit (Rom. 8:9; I Cor. 3:16) |
10. PROPELLED by the Spirit (2 Pet. 1:21) |
|
11. Sealed unto Eternal life (Eph. 4:30) |
11. Controlled to lead the New life (Gal.
5:22ff). |
|
12. Cleansing from sin (Acts 15:8-9) |
12. Strengthening above/against sin (Col. 1:9-14) |
Seminar Handout by Rev Canon Dr. I.
U. Ibeme
DEFINITION
In the Scripture, Spiritual Gifts are described
with many Greek words. For example in I
Cor. 12 alone, the following words were used by St. Paul:
Verse 1 Pneumatika = Spirituals (i.e. supernatural abilities)
Verse 4 & 9 Charismata = Grace-gifts (given by the Spirit)
Verse 5 Diakoniai = Services (rendered to the Lord)
Verse 6 Emergemata = Working-powers (activated by God)
Verse 7 Phanerosis = Manifestations (that show the Spirit)
Of all these words
CHARISMATA is most commonly used to refer to Spiritual Gifts. CHARISMATA also
means LOVE-TOKENS or GRACE-PRESENTS or FAVOUR-GIFTS. In summary Spiritual Gifts
should be understood to mean: “MANIFESTATIONS OF THE HOLY SPIRIT GIVEN FREELY
TO EVERY BELIEVER IN VARIOUS FORMS, EMPOWERING THEM TO SERVE THE LORD AND
MINISTER FOR THE BENEFITS OF CHRIST’S BODY, THE CHURCH”
From 1 Cor. 12:4-9 and Eph. 4:11-12 and Rom. 12:3-6 we learn that:
(i) It is God Himself Who gives Spiritual Gifts to all believers
by His grace and makes them work in believers.
(ii)
Spiritual
Gifts are given for the profit of all, for the equipping of the saints for the
work of the ministry and for the edification of the Church.
IDENTIFICATION
The following portions of the Scripture list
out some Spiritual Gifts:
(i) I Cor. 12:7-31 (Nine);
(ii) I Cor. 12:28-31 (Nine);
(iii) I Cor. 13:1-3 (Seven);
(iv) Rom 12:6-8 (Seven);
(v) I Cor. 14:6,26 (Six);
(vi) Eph. 4:11 (Five);
(vii)
Mark
16:17-18 (Four);
In these different portions of the Scripture, some gifts are called
different names while some are omitted or included. On the whole, we can
identify 24 different Gifts. Therefore, there are NOT ONLY NINE Spiritual Gifts
in the New Testament Scriptures as commonly taught among some Pentecostals
today but MORE THAN NINETEEN Spiritual Gifts. Below is an attempt to group
these gifts (24 of them) into five for better understanding (see I Cor
12:7-12:28-31; 14:6-26; Rom 12:6-8; Eph. 4:11; Mark 16:17-18) and I Cor
13:1-3).
1. UTTERANCE OR INSPIRATIONAL GIFTS:
a. Tongues (of men and Angels), b. Psalms (Songs),
c. Interpretation (of Tongues), d. Wisdom (Counselling),
e. Exhortation (Encouragement), f. Teaching/Knowledge,
g. Evangelists (Preaching), and h. Prophecy.
2. DECIPHERING OR PERCEPTIONAL
GIFTS:
i. Revelation/Mysteries, j. Discernment (of Spirits).
Some Utterance Gifts like Interpretation and Prophecy
also operate in combination with the Perceptional Gifts.
NOTE: When St. Paul talked
about “Knowledge” in I Cor. 12:8, he used the Greek work “GINOSKO” which means
OBJECTIVE LEARNING which has to do with studying and reasoning. But for “Know” in I Cor. 13:2 he used the
Greek work “OIDA” which means SUBJECTIVE INTUTION and has to do with
deciphering and fathoming hidden mysteries.
Again WORD OF EXHORTATION in
Acts 13:15 and Heb. 13:22 mean the same thing as simply an Exhortatory talk or
discuss. In the same way, WORD OF KNOWLEDGE and WORD OF WISDOM simply mean
Knowledgeable talk (i.e. Educating) and Wise talk (i.e. Advising) respectively.
3. POWER OR DEMONSTRATIONAL
GIFTS:
k. Faith
(that moves mountains) l. Miracles,
m. Exorcism
(Casting out/Deliverance), n. Healings, and
o. Immunity
(to scorpions, serpents and poisons).
4. PASTORAL OR ORGANISATIONAL
GIFTS:
p. Apostle
(Missionary), q. Pastor (Shepherd),
r. Leadership
(Ruling/Administration), s. Service (Ministry).
5. DEPRIVATIONAL
OR SACRIFICIAL GIFTS:
t. Giving (even
till poverty), u. Helps,
v. Martyrdom
(even by burning), w.
Mercy, and
x. Continence
(or Celibacy) see I Cor. 7:7.
NOTE:
Apart from Spiritual gifts mentioned in the Scripture, there are
acquired SKILLS (e.g. Education, Technical skills, Musical instrumentation) and
natural TALENTS (e.g. intelligence, eloquence, artistry, hospitality, stamina),
which are needed in the Church today.
When
a believer filled with the Holy Spirit uses these skills and talents in
accordance with God’s will, to edify the church such skills and talents serve
similar purpose as the spiritual Gifts?
(Exd. 35:29-35; Judges 14:6; I T Chron. 15:22; Acts 26:24-25; Matt.
13:52).
SEVEN STEPS TO DISCOVERING YOUR GIFTS
Christians
are SAVED TO SERVE (2 Cor. 5:18-19). Having been made a living part of Christ’s
Body, every truly regenerate member of the Church should be committed to one
form of service (Ministry) or special work within the Body of Christ and to the
furtherance of God’s Kingdom.
Since
every believer has his/her function and gift (I Cor. 7:7; I Pet. 4:10; I Cor.
12:12-14), Christians should be concerned more with discovering, and excelling
in their Gifts, rather than asking for Gifts as is commonly taught today.
1. EXAMINE yourself to be sure you have
been regenerated into Christ’s body by repenting and believing in Christ. This
guarantees that you have a gift allocated to you in order to carry out your
function as a part of Christ’s Body (Eph. 1:13; 14; Rom. 8:9; 10:9-13).
2. STUDY to know, about the varieties of Spiritual Gifts, which
one could use in the Church for profit and edification.
3 PRAY and depend on God for guidance and leading of the
Spirit. This leading depends on necessity, disposition, satisfaction, demand
and one’s consecration. (Rom. 12:1-2; Acts 13:1-2).
4. EXERCISE yourself and experiment in God’s work by getting
involved with: -
Church Programmes (e.g. Worship services, Bible studies,
Prayer meetings. Evangelism/Witnessing outreaches, Fellowship meetings,
Seminars, Retreats, Workshops, Conventions);
Church Ministries (E.g. Groups or Teams for Missions,
Visitation, Counselling, Welfare, Charity, Deliverance, Healing, Intercession,
Leadership, Discipleship); and
Church Roles (such as Fund Raising, Publicity,
Publishing, Broadcasting, Research, Training, Debate, Apologetics, Projects).
5. OBSERVE your experiences and note areas of ministry,
programmes or roles where your gifts, talents or skills are extra-ordinarily
effective or appreciated/demanded and give you peace, joy and fulfilment, as
well as where you feel a sense of burden and zeal.
Sometimes your natural abilities (Talents)
and acquired skills may be preparatory or enhancing to your Spiritual Gifts
(Matt. 13:52).
6. ANALYSE feedbacks from brethren about what gifts or ministry
they commend you for, appreciate or respect in you, or demand your services,
contribution, involvement or ministration (I Tim 4:14; 2 Tim. 4:5 and 1:6).
7. SUBMIT readily to the Holy Spirit by operating fervently and
diligently in whatever gift or gifts to which He has led you and convinced you
to be your area of occupying and function, in accordance with God’s perfect
will (Col.4: 17; Acts 20:24; 2 Tim 4:2-4).
Do not be found wanting in the exercise of
your gifts (Acts 20:28-29; Luke 19:12; 13, 16,17, 20-26).
DEVELOPING YOUR GIFTS
While reminding Timothy about the discovery of the spiritual Gifts he had, St. Paul also went ahead to urge Timothy to (i) not neglect his spiritual gift, (ii) but fan it into flame (I Tim 4:14; 2 Tim. 1:6; and 4:5). Following the wisdom of the Apostle, let us discuss some steps for developing our gifts and maximizing their use till we fulfil our ministry
1. BE READY always to make your gifts available for meeting the
needs of the CHURCH (Rom. 12:1-2; I Cor. 12:7). The gifts are not for your own
needs nor are you to restrict them only at your convenience (2 Tim 4:1-2).
2. REMEMBER always that your gifts and Ministry belong to God
and that He has given them to you IN TRUST for the benefit of the Church and
for His own glory (1 Cor. 4:1; 2 Cor. 4:1).
3. CHALLENGE and help others to labour more for the Lord using
your gifts or ministry, but do not ridicule or discourage others who have
different gifts from yours (Rom 11:13-14).
It is better to say, “You can do better than
I do with the help of God” than to say “You don’t want to do as I do” or “You can’t do what I do”.
4. DO NOT DOMINATE others with your gifts, rather edify and
serve them (Rom 12:3-6a).
5. GIVE PRIORITY attention with all diligence to your gifts or
Ministry to excel in exercising it, because the Church needs your gifts at its
best, and you will account to God on how you used your gifts. (I Cor. 4:2; Rom.
14:12).
6. COOPERATE and team up with others gifted brethren (not
SEPARATE or break away from them) by the use of your gifts and Ministry in the
Church (Gal. 2:7-10).
It is childish and unspiritual for us to
criticize others, cause division, struggle for position and recognition, and
break away from our church because we are gifted, as is commonly done these
days (1 Cor 3:1-3)
7. MAXIMISE your gifts and ministry as in the following
scriptural injunctions to:
(i) Fan
your gift to flame (2 Tim 12:6);
(ii)
Not
neglect your gift (1 Tim 4:14);
(iii)
Magnify
your ministry (Rom 11:13-14).
THE MEANING AND PURPOSE OF EFAC
The Evangelical Fellowship in the Anglican Communion (EFAC) is an
international fellowship of Anglican Evangelicals founded n 1961, in
a) To promote the supreme authority of the Scriptures (as the Word of God) in all matters of faith and conduct throughout the Anglican Communion, at every level of its life and witness; and
b) To foster fellowship and unity among Anglican Evangelicals throughout the world.
As an Evangelical movement, the EFAC upholds the Biblical and the Historic Faith of the Anglican Church as propounded during the 16th Century Reformation and as vigorously proclaimed during the Evangelical Revival of the 18th Century. In doing this, the EFAC takes into cognisance the diversity that has come to be found within the unity of the Anglican Communion. viz:
1. The “Low Church” Evangelicals (by the way the Church of Nigeria was founded by the CMS which is an Evangelical “Low church” Missionary organisation affiliated to EFAC since 1961);
2.
The “
3.
The “
4. Also, in the past 80 years the phenomenal Charismatic/Pentecostal movement has left its mark on our communion.
Bearing this interesting comprehensiveness w of the Church in mind, and
in the Anglican Spirit of tolerance as the ‘via media’, the EFAC was
formed to raise the Evangelical voice within our communion. EFAC is a movement
involving the clergy and the Laity, men and women, young and old. The nature of
EFAC could be summarized under four headings.
1. Evangelicalism: The EFAC doctrine is Evangelical (i.e Scriptural) Evangelicalism means Gospel-based. We uphold and teach the faith that is wholly based on the Bible, which we take to be the pure Word of God, inerrant infallible and of final and supreme authority in matters of faith. We believe that the Christian faith and life must be reformed to agree with the apostolic Gospel (i.e. the Evangel) of Christ.
2. Evangelism: Our activities are Evangelistic. We devote our energy and resources to spreading the gracious Gospel of our Lord, for all to hear and believe unto salvation. To accomplish this, we organize mass soul-winning campaigns and crusades. We also organize retreats, seminars and conferences aimed at reviving deep and decisive commitment to Christ and the Scriptures, and a life of holiness and righteousness.
3. Anglicanism: our tradition is Anglican. We fully accept the 39 Articles of Faith as well as agree with the doctrinal and liturgical stance of the Book of Common Prayer. We recognize the priesthood of all believers and the non-sacerdotal three-fold ministry of Bishops, Presbyters and Deacons. We also encourage full participation at, and identification with the local Church in all things lawful and right. We also promote the rich and orderly Anglican liturgical heritage, which is that worship be lively and spiritual rather than cold and rigid.
4. Fellowship: Our organisation is in the form of a spiritual
Fellowship. We believe that a Christian fellowship must be spiritual not
carnal, ecumenical not parochial, inter-ethnic not tribalistic, and loving not
hating. We also believe that the Church must demonstrate spiritual gifts and
bear spiritual fruit in this world till Christ comes.
BUT WHO ARE
THE ANGLICAN EVANGELICALS?
They are those who strive to maintain the original
purity of the historical scriptural faith expressed in the Thirty-nine Article
and the Book of Common Prayer. They are
deeply committed Christians who are convinced that:
(1) The Scriptures is the Word of God, so that a strong
Biblical witness with a wholesome ministration of the Word through the power of
the Holy Spirit is of primary importance to the life and health of the Church;
(2) The Gospel of Christ is the Gospel of Salvation based
on the substitutinonary atoning work of Christ, by grace through a lively faith
only in the name of Jesus Christ; and
(3) A lively faith in Christ is that which produces a
life of deep personal commitment to a wholesome biblical obedience,
particularly in : (a) Christian discipleship
(b) Servant leadership, (c) Church renewal and (d)
CONCLUSION
The foregoing spells out in a nutshell what EFAC
International is all about. What a noble and holy vision? What an urgent
mission? We invite those in EFAC to appreciate and pursue these ideals. We call
on those who are yet to be similarly involved to hasten and delay no longer.
Our Lord Jesus Christ is calling us to uphold and submit to the Scriptures
above every tradition, rationalisation and experimentation of men. Our Lord
Jesus Christ is waiting for us to yield ourselves to Him as living witnesses in
this dark and prevent world.
By
.
Last revised:
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