The Holy Scriptures - The Foursquare Church

Transcription

Discussion Guide #1
The Holy Scriptures
“Declaration of Faith” (Article 1)
“We believe that the Holy Bible is the Word of the Living God. Immutable, steadfast,
unchangeable, as its author, the Lord Jehovah; that it was written by holy men of old as they
were moved upon and inspired by the Holy Spirit; that it is a lighted lamp to guide the feet of a
lost world from the depths of sin and sorrow to the heights of righteousness and glory; an
unclouded mirror that reveals the face of a crucified Savior; a plumb line to make straight the life
of each individual and community; a sharp two-edged sword to convict of sin and evil doing; a
strong cord of love and tenderness to draw the penitent to Christ Jesus; a balm of Gilead, inbreathed by the Holy Spirit that can heal and quicken each drooping heart; the only true ground
of Christian fellowship and unity; the loving call of an infinitely loving God; the solemn
warning, the distant thunder of the storm of wrath and retribution that shall overtake the
unheeding; a sign post that points to Heaven; a danger signal that warns from Hell; the divine,
supreme and eternal tribunal by whose standards all men, nations, creeds, and motives shall be
tried.” 1 (Matt. 24:35; Ps. 119:89; 2 Tim. 3:16, 17; Ps. 119:105; 2 Pet. 1:19-21; John 5:39; 2
Tim. 2:15; Phil. 3:16; 1 John 4:1; Isa. 8:20; 1 Thess. 5:21; Acts 17:11; 1 John 4:6; Jude 3; Eph.
6:17; Ps. 119:59,60; Phil. 1:9-11).
Interview Questions
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What is your view of the inspiration and authority of the Bible?
What role would the Scriptures play in your ministry?
What are your beliefs about the biblical record of creation and the virgin birth of Jesus?
What is your method for discovering the meaning of a passage of Scripture?
Introduction
Discovering God’s will for our lives, being led by the Spirit, hearing God’s voice, ministering to
other people, resisting temptation, and virtually every other aspect of walking with the Lord will
develop largely as a result of spending time reading the Bible. The Bible contains all the
promises God has made to us (Rom. 10:17; Heb. 11:33) and is also the touchstone that protects
us against false teachings and/or ideas spawned by demons (2 Tim. 3:16, 17; 1 Tim. 4:1). The
Word of God must be the only standard by which we judge revelation and prophetic utterances.
We welcome and promote the gifts of the Spirit in our churches; however, sincere or persuasive
people who claim to have received revelation from the Lord can too easily lead congregations
into error. We insist that all gifting, revelation, insight, and prophecy conform to the written
Word of God.
1 This extended version is quoted from “Declaration of Faith” in The Foursquare Gospel, Aimee Semple McPherson,
Foursquare Publications, 1969.
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Questions for Discussion
A. Why is the first article in the “Declaration of Faith” a statement on the Holy Scriptures?
We place this article first because the Scriptures are the foundation of all we believe. All of
the other articles of our faith are derived by coming to the Bible in a humble and
straightforward manner and letting it reveal its truths to us. As a movement we are
determined to believe what the Word intends to teach, and we are determined to live our
lives according to its principles. We consider the Word of God our final authority in all
matters of faith and practice.
B. How is the Bible different from other books?
The Bible is unlike any other book in the world because it is the Word of God, not of man (2
Tim. 3:16). Though it was penned by human authors, it is a work inspired by God Himself
(literally God-breathed). He has overseen its formation and transmission through the
centuries and continues to “watch over” it to assure that it does what it is supposed to do (Jer.
1:12). We believe men “moved by the Holy Spirit spoke from God”; they did not write the
Scriptures as an act of human will (2 Pet. 1:20,21).
The ultimate authorship of the Bible is under constant assault by our culture and in our own
minds. Why? Because if it is just a good book, an anthology of historical fiction, a moral
code, or a treasury of quotable quotes, it does not have any real authority in a person’s life.
People can take it or leave it; read it or not read it; follow it or dismiss it. But if it is
recognized as God’s Word, it must be submitted to as authoritative on every subject it treats
authoritatively; infallibly true in every particular of life, ministry, and spirituality because
“there is no wisdom and no understanding and no counsel” against it (Prov. 21:30). Since it
has such authority, we must be very careful in how we interpret it. The whole Bible must be
seen in light of the whole Bible; individual stories or verses can be misleading if taken only
on their own.
C. Why did God give us the Bible?
What spiritual benefit do we derive from taking God’s words into our hearts? What can be
found in the Bible that cannot be found anywhere else? The Bible is not just paper and ink,
words divided into books, chapters, and verses. As simplistic as it may sound, the Bible is
the Word of the Lord – what He has said about everything pertaining to real life and
godliness (2 Pet. 1:3,4). So it has an animated quality that enables it to “perform” and do its
intended work in us almost on its own (1 Thess. 2:13). It gets down and under even the
deepest issues in the human psyche, bringing with it God’s restorative and healing power
(Heb. 4:12). The truth of God’s Word penetrates beneath our consciousness to sift through
all of our feelings and thoughts. As a lamp shining in the darkness, it lights our way so we
can see clearly (Ps. 119:105). God did not make people so there would be someone to read
His Word. He wrote the Bible, like He made the Sabbath, as a blessing for the sake of
people and as a reminder that He is the only One whose words bring us real life – the kind of
life He so earnestly desires us to experience (Matt. 4:4). Like the Sabbath, the Bible is only
meant to do us good (Mark 2:27). If reading His Word is merely a discipline – a compulsory
exercise of our religion – then we miss all the advantages God wants to bring to us through
it:
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1. The purpose of true authority is, as Paul puts it, “to build people up” (2 Cor. 13:10), and
that is why we are “commended” to God’s Word (Acts 20:32); we are encouraged to
place ourselves in its safekeeping and under its benevolent care. As we read the Bible,
our spiritual lives are developed and matured (Eph. 4:14). His words increase our
strength and confidence until we become firmly established in His ways. Life just works
so much better when we read the Bible.
2. Reading the Bible is the best way for us to get to know the Lord – to grow familiar with
His voice and His manner of doing things (1 Cor. 10:1-11, especially v.11).
3. The Bible also acts as a magnifying mirror, giving us close-up glimpses of two images.
First and foremost, it reflects the glory of the Lord. Second, it holds up a mirror to us,
and we are confronted with some not-so-wonderful realities about our attitudes and
behaviors. Yet the accurate portraits it gives us of the Lord and of our selves are meant
to heal and deliver us, not to condemn us (Ps. 107:20; Matt. 8:8,16).
4. God’s Word is filled with a creative power so life-giving that it framed the cosmos (Gen.
1; Rom. 4:17; Heb. 11:3). The Biblical account of creation revolves around the words
“And God said….” He commanded and it was so. Therefore, to believe that the cosmos
and life on earth accidentally evolved out of physical matter is more than a science issue;
it actually denies the life-quickening power of God – the power of the Holy Spirit – the
power we rely on for resurrection. That power still reverberates in His written words to
us.
5. Just as worship has a transforming power in our lives, so too does reading the Bible. His
promises not only neutralize corrosive influences in our life but also proactively enable
us to become more like Him in how we think and behave (2 Pet. 1:4). They have
restorative power to fix the inner damage from wrong ways of thinking (2 Tim. 3:16).
Jesus tells us that, the more truth we really know, the more liberated we will be from
false and deadly mentalities (John 8:32).
D. What proves the Bible is the Word of God?
Self-definition: The Bible repeatedly claims to be God’s Word (Isa. 40:8; 2 Tim. 3:16; 1 Pet.
1:25). According to Psalm 19:7-11 the Scriptures are all of the following:
Perfect – exactly right and correct in every detail pertaining to life, wholly complete
Sure – absolutely reliable and trustworthy, a firm foundation on which to stand
Right – precisely as they should be, genuine
Pure – completely free of worldly contaminants or elements of distortion
True and righteous – thoroughly and expertly revealing the way God intended life to
work and to be
Sweet and desirable – intensely craved by man’s spirit as the most delightful food
imaginable, perfectly nourishing for growth and health
Practical experience: It is impossible to prove that the Bible is the Word of God to those
who intend to be skeptical, but, to those who step out in faith on its promises, it proves itself
over and over again. People who experience the power of God today seldom find it difficult
to accept the miracles recorded in the Bible. The Bible itself challenges us to “taste and see
that the Lord is good…” (Ps. 34:8). It dares us to take Him at His word and see what
happens.
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History: Jesus points out that the quality of a tree is determined by the quality of the fruit it
produces (Matt. 7:17,18), so, since the Bible has existed for thousands of years, we can
examine the effect it has had on people and societies. Of course, we must distinguish
between those who claim to follow the Bible but act in un-Biblical ways and those who truly
live by its principles. Overall, the testimony of history is that “good fruit” is produced
whenever the Bible is obeyed.
The inner witness of the Holy Spirit: When people read the Bible with open hearts, they
often become aware that the Holy Spirit is personally speaking to them through the words
they are reading. Even though this is a very subjective proof, it is so common it must be
taken seriously.
Internal consistency: Though the Bible was written by many authors over the course of
thousands of years, there is a remarkable consistency in the prophetic themes and spiritual
principles taught from Genesis to Revelation. It is truly one book. Such a phenomenon is
unique among all human literature and can only be explained by the oversight of God.
Conclusion
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We want pastors and ministers who teach the timeless truths of Scripture, not ideas
inspired by culture or human intellect.
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In churches where the Word of God is taught sensitively and sanely, people’s lives
change. They become healed and whole so that they are able to minister to those around
them.
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We want pastors who instill in their congregations a love for the riches in God’s Word.
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When people discover how practical the Bible is and how applicable it is to their needs
today, they develop a hunger to learn more.
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We want pastors who avoid spiritual speculation and extra-biblical subjects,
concentrating instead on what the Bible talks about.
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There is little value and great danger in teaching our congregations anything that goes
beyond what we can substantiate with chapter and verse.
Recommended Reading
Bruce, F.F. The Books and the Parchments. Fleming H. Revell Co., Westwood, New Jersey, 1950
(reprint 1963).
Bruce, F.F. The New Testament Documents: Are They Reliable? Inter-Varsity Press, Downers
Grove, Illinois 1943 (reprint 1975).
Geisler, Norman L., and William Nix. A General Introduction to the Bible. Moody Press,
Chicago, 1968.
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Geisler, Norman L., and William Nix. From God to Us, How We Got Our Bible. Moody Press,
Chicago, 1974.
Packer, J.I. God Has Spoken. Baker Book House, Grand Rapids, Michigan, 1979 (reprint 1988).
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Discussion Guide #2
The Eternal Godhead
“Declaration of Faith” (Article II)
“We believe that there is but one true and living God; maker of heaven and earth and all that is in
them; the Alpha and Omega, who ever was, and is and shall be, time without end, Amen; that He
is infinitely holy, mighty, tender, loving and glorious; worthy of all possible love and honor,
confidence and obedience, majesty, dominion and might, both now and forever; and that in the
unity of the Godhead there are three, equal in every divine perfection executing distinct but
harmonious offices in the great work of redemption.
The Father – whose glory is so exceeding bright that mortal man cannot look upon His face and
live, but whose heart was so filled with love and pity for His lost and sin-benighted children that
He freely gave His only begotten Son to redeem and reconcile them unto Himself.
The Son – co-existent and co-eternal with the Father, who, conceived of the Holy Spirit and born
of the Virgin Mary took upon Himself the form of man, bore our sins, carried our sorrows, and
by the shedding of His precious blood upon the cross of Calvary, purchased redemption for all
that would believe upon Him: then, bursting the bonds of death and hell rose from the grave and
ascended on high leading captivity captive, that as the great mediator between God and man, He
might stand at the right hand of the Father making intercession for those for whom He laid down
His life.
The Holy Spirit – The third person of the Godhead, the Spirit of the Father shed abroad,
omnipotent, omnipresent, performing an inexpressibly important mission upon earth, convicting
of sin, of righteousness, and of judgment, drawing sinners to the Savior, rebuking, pleading,
searching, comforting, quickening, teaching, glorifying, baptizing and enduing with power from
on high those who yield to His tender ministrations, preparing them for the great day of the
Lord’s appearing.” 1 (Isa. 43:10; Isa. 44:8; Exod. 33:20; John 3:16; John 1:1-3; Job 38:4-7; Matt.
1:23; Isa. 43:11; 1Tim. 2:5, 6a; Eph. 2:18; 1John 5:7; John 15:26; 1 Cor. 13:14; Matt. 28:19;
Rom. 8:11; John 16:7-14).
Interview Questions
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How do you define the Eternal Godhead?
What is your perspective on the functions of the Persons within the Holy Trinity?
How do you explain the incarnation of the Son of God?
Introduction
There is nothing more foundational to all we believe than the doctrine of the nature of God. To
be confused about this doctrine is to be confused about an essential element of our faith. The
revelation that God is triune, a trinity of three persons, is the unquestionable result of any honest
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This extended version is quoted from “Declaration of Faith” in The Foursquare Gospel, Aimee Semple McPherson,
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and scholarly examination of the New Testament. It is a mysterious truth, yet one that is boldly
and repeatedly proclaimed by Scripture. In this discussion guide, we will try to provide a brief
overview of this topic, along with some observations on the related subject of the incarnation. In
addition to this discussion guide, we highly recommend reading chapter 2, pages 49-114, of
Foundations of Pentecostal Theology, by Dr. Duffield and Dr.Van Cleave. It is hard to find a
better or more readable discussion on this subject.
For Discussion
A. Summary Statement
The God whom Jesus came to reveal is relational in nature. At the heart of the gospel
message is a relationship that pulses with life; this life is rooted in the love the Father and
Son have enjoyed from eternity past in, with, and through the Holy Spirit. The Bible
indicates that the life of God is a life of everlasting love, joy unspeakable, and peace that
passes understanding. God is so abounding in this life that it is His passionate determination
to share it with us. To this end, He sent His Son into the world for the purpose of taking on
our humanity, cleansing us by His crucifixion, giving us new life in His resurrection, and
lifting us into the fellowship of the triune God by His ascension.
To confess that God is triune implies the following:
1. The life of God is now and has always been one of relationship among persons.
2. There is no God except the God who eternally exists as Father, Son, and Holy Spirit –
three persons in a community of love, unity, and common purpose.
3. God has enjoyed this communion of love throughout all eternity and passionately
longs to include the human race in this fellowship.
4. In Christ, we hear the voice of the Father saying to us by the Spirit, “I have always
wanted a son or a daughter just like you.”
5. To fulfill this passion, He sent His Son to become incarnate as a man, to die for our
sins on the cross, and to rise from the dead, carrying with Him all who believe.
6. On account of Christ’s triumph, God summons those who believe and repent into
eternal fellowship with Him.
7. We believe in one God: Father, Son, and Holy Spirit.
B. Unorthodox Views
In the historic creeds it is affirmed that God exists as “One God in three persons.” We
believe the creeds both for what they affirm and for what they deny. To affirm that God is
triune is to deny unorthodox views of Unitarianism (Orthodox Christians believe in one God,
but we are not Unitarians.), subordinationism, modalism, and tritheism. Each of these
technical sounding words suggests the nature of the problem it represents.
1. Unitarianism – a Unitarian view of God usually denies the Trinity for one of (at least)
three reasons. First, classical Unitarian monotheism such as Orthodox Judaism or Islam
usually reject the Trinity on the basis of the mistaken notion that Christians worship three
gods. Second, abstract or New Age Unitarianism sees God as an undifferentiated monad
(e.g. “the Force” in Star Wars or generic New Age pantheism in which everything is
God). People who adhere to this kind of Unitarianism usually object to the exclusivity of
the message that Jesus is the only Son of God and Savior of the world. While they may
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truly believe that there is a God (of some sort), they do not want to confess that Jesus is
Lord. And third, we see a form of Unitarianism that poses as a quasi-biblical religion that
has the God of the Bible unfolding who he is sequentially (in different time periods); in
this view we see God coming out as the Father, for example, in one dispensation; the Son
in another age and the Holy Spirit in our day. People who hold to any of these Unitarian
views usually reject Trinitarian theology (knowingly or unknowingly) on the basis of
ideas that stem from the concept of “the ONE” in Greek philosophy. Both
subordinationism and modalism represent somewhat different forms of this same
philosophical worldview but, for our purposes, we will deal with them under separate
headings.
2. Subordinationism - as the word implies, is the idea that there is a hierarchy of gods in
the Trinity. This notion is rooted, broadly, in the “triad” of Greek metaphysics and
philosophy – a three-tiered God that mediates himself to humanity through descending
stages of knowledge, understanding, and power. Subordinationists would say that the
names, Father, Son and Holy Spirit describe different levels or ranks of deity, that there is
a single great ONE (the eternal Father) with two successively lower ranking divinities or
processions (the Son and the Spirit). Such a view, however, conflicts with the New
Testament and the historic creeds of the church that affirm (of the Son) that “the fullness
of the Godhead bodily dwells in Christ” (Col. 2:19) and (of the Spirit) that “we believe in
the Holy Spirit, the Lord and giver of life, who with the Father and Son together is
worshiped and glorified.” Subordinationists may ask, “If the fullness of the triune
Godhead is revealed in Christ, what do we say about those passages where Christ is
shown submitting to the will of the Father?” We answer with two observations. First,
submission does not mean inequality. Second, the Son’s submission to the Father reveals
something about God, namely that, incredible as it may seem, God’s character includes
humility.
3. Modalism - According to most forms of modalism the names, Father, Son, and Spirit are
merely “facets,” as it were, of a single “gemstone.” In this view, God is usually seen as
an inscrutable force. The manifestations of God as Father, Son, or Spirit are seen as
“ripples on the surface” of God’s “deeper” existence. The three “persons” of the
Godhead are seen as mere “modes” or “temporary “stages” shining forth from God’s
essential oneness. These “modes” or “facets” do not ultimately reveal who God is in His
inmost self. There is, thus, an inconsistency between who modalists think God is at a
deeper level and who they think He has revealed Himself to be on the surface as Father,
Son, and Holy Spirit. That is to say, modalists do not believe that the names, Father,
Son, and Holy Spirit are meant to reveal the fact that, at the very core of His being, God
is triune, that He is who He is in loving relation and that He has his being (foundational
identity) in communion as one God in three persons. Modalists seem to miss the point
that the relationship that exists between the Father and the Son in the Spirit is eternal and
not just some passing phase in the life of God.
4. Tritheism - (or the worship of three gods) is only very rarely, if ever, embraced. The
only reason we mention it is that people who do not understand or believe in the Trinity
erroneously think Christians actually believe in three gods. Tritheism flies in the face of
Biblical revelation that God is one. “Hear O Israel, the Lord our God is ONE” (Deut.
6:4). According to tritheism, Father, Son, and Holy Spirit represent three separate
individual deities who collectively (like some Greek pantheon) represent the object of
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Christian faith. The idea that Christians could hold such a view appears to be rooted in
an unbiblical view of “persons.”
C. A Biblical View of Personhood
Though the Bible clearly reveals three persons in the Trinity, humans tend to vainly imagine
that these persons have a nature in some measure like ours. We assume personhood means
being as ruggedly individualistic as we are. Sin clouds our thinking so that we cannot
conceive of three persons “of one substance, power and eternity…” perfectly loving one
another, working in complete cooperation, love and mutual submission. No three humans
could operate this way because pride and individualism would immediately destroy the purity
of such a relationship. Yet God is absolutely holy, which means His nature is profoundly
different from ours and incomprehensible to us. So every human attempt to fully resolve the
mystery of the community within the Trinity distorts the biblical revelation into some form of
heresy. Either we tend to absorb the three persons into one (absorptionism) or move to the
other extreme by separating them into three independent gods (tritheism). Duffield and Van
Cleave strike the humble balance that orthodoxy requires when, after quoting from the
ancient creeds, they write: “These creeds and confessions rightly do not attempt to remove
the mystery of the Trinity or to reconcile the scriptural statements with finite reasoning. The
compilers tried to include all that scripture teaches about the three Persons of the Trinity,
without any effort to show how God can be both One and Three” (Foundations of
Pentecostal Theology, p. 87).
D. The Incarnation
The doctrine of the Holy Trinity is so inexorably linked to the incarnation that we must
inquire further, “If Jesus Christ is a real human being, how can we say that He is also God?”
First of all, we must understand that the Bible teaches that it was God the Son who became a
human being. It was the Son who shared life throughout all eternity with the Holy Spirit and
the Father and who entered the stream of human history in the particular human life of a first
century Palestinian Jew from Nazareth named Jesus. He did not undertake this mission on
His own; it was a part of the Triune God’s will so that we might be included by the Spirit in
the Son’s life of union and communion with the Father. There is no other “will of God” for
humanity except that which we see in Christ. God’s will was to take on our humanity and
then, through death and resurrection, lift it to heaven. Since the Son of God, after having
assumed human flesh, remained and will remain eternally a man, humanity is now
irrevocably linked with the life of God. In other words, He has taken hold of our humanity,
and He will never let it go. While He will eternally remain the creator and we will eternally
remain creatures fashioned in His image, we have, nonetheless, been truly united with God in
Christ. By grace we have been adopted into the life of the Triune God. By grace we call
Him “Father.”
Here are some essential truths the Bible teaches about the incarnation:
1. God’s Son existed from eternity.
♦ The Father did not become flesh; the Son did.
♦ John 1:1-5, 10-14, 18 (1 John 1:1-3)
♦ Col. 1:15-20
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♦ A human begins existence in the womb at conception, but the Son of God did not
begin in Mary’s womb. He came from heaven to earth.
2. The Father’s love for us is the primary reason His Son came to earth.
♦ John 3:16-18
♦ It is very wrong to believe our salvation has been made possible because an angry
Father was restrained by a loving Son.
3. God’s Son willingly offered Himself to fulfill the Father’s purpose.
♦ Phil. 2:5-11
♦ Heb. 12:2
♦ The Father did not compel an unwilling Son to come to save us. The Son joyfully
came because He longed to bless His Father and fellowship with those who would
be saved.
4. God’s Son truly became a human. He did not just appear to be human.
♦ Heb. 2:9, 14-18
♦ He had to become one of us to die as our substitute.
♦ He had to share our weakness and experience our temptations.
♦ We have already seen in Genesis that He could appear as a human (Gen. 18:2,8
with Abraham; Gen. 32:24-30 with Jacob).
♦ He had to truly die just as we die. His body ceased, but His spirit continued. See
Rev. 1:17,18.
♦ He is the “seed of the woman” (Gen. 3:15); the “seed of Abraham” (Gen. 22:18);
and the “seed of David” (2 Sam. 7:12; Rev. 22:16).
♦ Genealogy: Mathew (1:1,2,16) probably gives Joseph’s family history. He
explains that Joseph was not the father, but that Jesus was born from Mary. Luke
probably gives Mary’s family history through her father Eli because she is truly
His mother.
5. The conception of God’s Son was a miracle performed by the Holy Spirit.
♦ Luke 1:35
♦ Mary provided the egg, and the Holy Spirit caused it to conceive in a totally nonsexual miracle.
♦ Jesus was both the eternal Son of God and the human son of Mary.
6. At the incarnation God’s Son became a man. He is now a resurrected man and will
be so forever.
♦ Acts 1:9-11
♦ He is truly and fully God, and truly and fully man.
7. God’s Son will be worshipped forever with the Father.
♦ John 5:23
♦ Rev. 21:22,23; 22:1,3
Conclusion
Practically speaking, what are the results of a person’s espousing heresy concerning the nature of
the Godhead? In other words, what is at stake when someone denies that God is Triune? First of
all, the person misrepresents God. Second, in failing to submit to God’s word and the wisdom of
the Church and ecumenical councils throughout the ages, the person is in danger of becoming
unteachable. An unteachable spirit is the root of all heresy. When philosophy, logic, and human
knowledge replace revelation, people are on a perilous path. It may be true that many of us have
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at one time or other (accidentally or on purpose) held unorthodox beliefs. We would like to think
that, as we grow in grace, we are being led by the Spirit of wisdom and revelation into all truth.
Our goal is not to get people to parrot “orthodox” formulas; we want believers who know the
Triune God by intimate personal experience. We want solid believers who, by knowing the
truth, are set free from the bondage of heresy. However, it is also crucial for believers to share in
the life of God by participating by the Spirit in the Son’s union and communion with the Father
to the extent that their life in the Spirit actually overflows to others (John 7:37-39). In the
process of knowing God and making Him known, we trust that we will both find our identity in
Christ and come into the “unity of the faith.” Amen.
Recommended Reading
Mere Christianity – the section called “Beyond Personality” is very helpful.
Church History – any of a variety – especially as they deal with heresy. Latourette is good.
Athanasius, On the Incarnation, is excellent.
One brief article that is worth reading is “The Vicarious Humanity of Christ” by James Torrance.
This article may be found in The Incarnation: Ecumenical Studies in the NiceneConstantinopolitan Creed, edited by T.F. Torrance (Edinburgh: The Handsel Press, 1981).
Rusch, The Trinitarian Controversy
Erickson, Millard J. God in Three Persons.
Boyd, Oneness Pentecostals and the Trinity
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Discussion Guide #3
The Fall of Man
“Declaration of Faith” (Article III)
“We believe that man was created in the image of God, before whom he walked in holiness and
purity, but that by voluntary disobedience and transgression, he fell from the Eden of purity and
innocence to the depths of sin and iniquity, and that in consequence of this, all mankind are
sinners sold unto Satan, sinners not by constraint but by choice, shapen in iniquity and utterly
void by nature of that holiness required by the law of God, positively inclined to evil, guilty and
without excuse, justly deserving the condemnation of a just and holy God.” 1 (Gen. 1:27; Rom.
5:12, 19; John 3:6; Ps. 51:5; Rom. 5:15-19; 8:7; Isa. 53:6; Gen. 6:12; 3:9-18; Eph. 2:3; Rom.
1:18, 32: 2:1-16; Matt. 20:15; Gal. 2:10; Ezek. 18:19,20; Rom. 1:20; 3:19; Gal. 3:22)
Interview Questions
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What do you believe about the moral tendencies in human beings?
What are the results of the fall of Adam and Eve in the Garden of Eden?
Do you believe there is a real and personal devil?
What is your view of demon activity in Bible accounts and today?
Introduction
We cannot effectively minister God’s plan of salvation without first understanding how deeply
the human race as been injured by sin. As Jesus said, “It is not those who are well who need a
physician, but those who are sick. I have not come to call the righteous but sinners to
repentance” (Luke 5:31,32). Therefore, we who preach the gospel must first understand how
“sick” with sin our listeners really are and how desperately they need to be saved. It is the
revelation that people are truly perishing apart from Christ that gives urgency and boldness to
our evangelism. In this discussion guide, we will examine the dynamics of the fall; what it
means doctrinally and practically to be “in Adam,” the origin of sin, the consequences sin has
brought to humans and the rest of creation, and finally, the impact our sin has had on God
Himself.
A. What happened in Genesis 3? In the Garden of Eden, Adam and Eve enjoyed an idyllic
life—a perfect relationship with God, a mutually complementary relationship with each
other, a harmonious relationship with creation, and a total detachment from the experience of
evil. However, by their disobedience, they exchanged the prospect of living eternally in
1
1
paradise, for years filled with pain and ending in death. After Adam and Eve tended Eden
for an unspecified period of time, their loyalty to God was tested by the serpent, later
identified as the devil or Satan (Rev. 12:9). Through this creature, Satan tempted Adam and
Eve to doubt God’s honesty and love for them, and they chose to listen to him rather than to
God (Gen. 3:1-5). We are told that their sin arose from a prideful pursuit of wisdom in order
to be like God (Gen. 3:5,6). This probably refers to a desire not only to experience good and
evil but also to define what is good and what is evil. “Humans were seeking to gain for
themselves the prerogative of determining what was good and what was evil.” 2 This
prideful pursuit of wisdom and moral independence drove them away from the Lord, and He,
in turn, drove them away from the “tree of life” (Gen. 3:22-24). Once a rebellious spirit had
taken hold of them, living eternally became a horrible prospect. Death would mercifully
limit the extent to which each person’s rebellion could grow. Like a disease, the sin of
Adam and Eve also spread to their descendents, thus infecting the entire human race. From
that point onward, all humans would be born spiritually separated from God and living lives
destined to end in death (Gen. 2:17).
B. How has the fall affected the way people relate to God? As a result of the fall, there was
a break in the relationship between God and humans. This break affected every human ever
born and produced severe consequences. It resulted in alienation from God or “spiritual
death.” From that moment on, the natural condition for every person is hostility and enmity
toward God (Rom. 5:10) 3 . Alienation and hostility are the key dangers about which God
warned Adam when He said, “…you must not eat from the tree of the knowledge of good
and evil, for when you eat of it you will surely die” (Gen. 2:17). In Romans 5:12 and 1
Corinthians 15:21, Paul indicates that people die physically because of Adam’s sin. Physical
death is not a natural part of life but is a tragic consequence of Adam’s rebellion; this is why
all humans instinctively long for physical bodies that will not wear away (Rom. 8:23; 2 Cor.
5:1-4). It is interesting to note that only the Bible, among all the literature of the ancient
Near East, identifies moral failure as the root cause of death. But Adam’s sin produced a
consequence even more serious than physical death: as “Adam’s children” we inherit
Adam’s nature, which inevitably causes us to sin and become subject to the “wrath of God”
(Rom. 5:12; Eph. 2:1-3).
C. How has the fall affected the way people relate to each other?
Because of the fall people have lost the ability to relate to others as God originally intended:
1. Genesis 3:12-13 describes a post-fall breach in Adam and Eve’s relationship, namely,
blame-shifting. Adam blamed God and Eve; Eve then blamed the serpent for her own
error.
2. Genesis 4:1-12 calls attention to a serious violation of God’s intentions for humans: Cain
murdered Abel.
3. The last five commandments in Exodus 20:12-17 affirm that people in their natural state
after the fall need clear guidelines to relate to others in a godly way: attending properly to
parents’ care and honor; avoiding murder, adultery, stealing, false testimony, and
coveting another’s possessions.
2
Hartley, John, Genesis (New International Biblical Commentary Series), Hendrickson Publishers, Peabody, MA,
2000, pg. 67.
3
Torrey, R.A., The Holy Spirit, Who He Is and What He Does, pp 76,77.
2
4. A careful reading of the biblical prophets suggests that people in their fallen state do not
naturally relate to others in the way God originally intended, in spite of the clear
guidelines God gave (Isa. 3:14,15; Amos 2:7; 5:1).
5. In Ephesians 2:1-22 Paul shows how racism and other similar evils are a result of the fall.
He states that the problems between ethnic groups are not solved by human tolerance but
need a spiritual remedy: reconciliation to God and each other by being joined to Jesus
Christ.
6. A cursory glance at the “deeds of the flesh” in Galatians 5:19-21 reinforces the
conclusion that people in their natural state are prone to behaviors that hurt others,
something that God never intended.
D. How has the fall affected the inner nature of people?
Since they are alienated from God, humans instinctively follow the “ways of this world” and
the “ruler of the kingdom of the air” (Eph. 2:2). In Romans 6:6 and Ephesians 4:22, Paul
describes this fallen state as living according to the old self and contrasts it with living
according to the new self. It is crucial to recognize that Adam’s nature in human beings
cannot be changed apart from a spiritual rebirth. Romans 8:5-8 depicts how the old self
thinks. When Paul uses the expression “those who are according to the flesh” (Rom. 8:5), he
means that people who are not born again live their lives and think purely in human terms.
Furthermore, people who live and think in human terms have their minds set on what that
nature desires (Rom. 8:5). This means that they have minds that are cut off from God (Rom.
8:6), are hostile to God (Rom. 8:7), do not submit to God’s law, and cannot please God
(Rom. 8:7-8). Thus, those who are in Adam neither experience life as God wishes us to live
it, nor value His perspective (See also: Eph. 4:18; Jer. 17:9; Isa. 5:20; Rom. 3:9-18; and 1
John 2:15-17).
E. How has the fall damaged the way creation operates?
The fall has affected all of creation. Paul says “creation was subjected to frustration,” not by
its own choice, but by the will of the One who subjected it, in hope that the creation itself
will be liberated from its bondage to decay (Rom. 8:20, 21). The word frustration (Greek,
mataiotes) conveys the idea of emptiness, purposelessness, futility, or folly. It refers to the
judgment in Genesis 3:17-19 where God told Adam his disobedience would bring a curse
upon the ground and much toil to humans. As a result, all creation is unable to fulfill its
designed purpose apart from the redemptive grace of God. This frustration includes humans
as well. Try as we might, we will never be able to discover or live out the purpose for which
we were created apart from God and His grace.
F. How has the fall affected God?
As early as Genesis 6:5, the Bible calls attention to the fact that Adam’s fall resulted in an
all-encompassing and pervasive wickedness that grieved God to such an extent that He
decided to wipe people off the face of the earth with a flood. In Exodus 32:7-10 the Lord
expressed His desire to destroy the Israelites for their disobedience, idolatry, and generally
stiff-necked approach to Him. Since Luke 15:7 reports that heaven rejoices over a sinner
who repents, it is likely also true that heaven is sad that others do not come to the Lord. The
God who diligently searches for the lost must also be disappointed that they became lost in
3
the first place. And finally, since God the Father desires that all His children come to Him, it
stands to reason that He is saddened when so many do not (2 Pet. 3:9).
Further Discussion
The topic of demonic activity (especially the term “demon possession”) is highly controversial in
today’s church. Of particular concern is the relationship between Christians and demonic
activity. This subject is too broad to be dealt with properly in this discussion guide. However, a
few comments on this matter may be helpful. The New Testament notes that a person can be
demon possessed (Luke 8:27), that is, be a demoniac (diamonizomai, Matt 4:24 and twelve other
times in the New Testament). This word described people with very strong demonic influence in
their lives, some of whom were under the demons’ complete control, having their personalities
eliminated by the demons to the point that they were unable to exercise their own wills (e.g. the
Gerasene demoniac, Mark 5:1-20). We have no New Testament indication of God’s people
being demoniacs (demon possessed), but they can come under demonic torment or influence
(Luke 13:11,16). The level of this influence varies, even as the level of the influence of sin
varies among believers. Among well-taught believers, the repeated inability to die to a specific
sin may indicate demonic influence (Rom. 6:12-14).
Conclusion
•
•
•
•
We want pastors who understand how deeply humans have been injured by the fall and
believe people desperately need to be saved.
We want pastors who boldly and regularly minister God’s plan of salvation.
We want churches that minister in the power of the Holy Spirit in order to release people
from the effects of the fall (Luke 4:18,19).
We want believers who are living free from the power of sin and demonic influence.
Recommended Reading
Demarest, B.A. “The Fall of Man” in Evangelical Dictionary of Theology. Walter Elwell
(Editor), Baker Book House, Grand Rapids, MI., 1984.
Duffield, Guy and Nathaniel Van Cleave. “The Fall of Man” in Foundations of Pentecostal
Theology. LIFE Bible College @ Los Angeles, Los Angeles, CA., 1983.
Hartley, John. Genesis [New International Biblical Commentary Series]. Hendrickson
Publishers, Peabody, MA, 2000.
Martin, Ralph. Reconciliation: A Study of Paul’s Theology. Wipf and Stock, Eugene, OR,
1997.
Merrill, Eugene. “Fall of Humankind” in Dictionary of Old Testament Theology and
Exegesis. Willem VanGemeren (Editor), Zondervan Publishing House, Grand Rapids,
MI., 1997.
Morris, Leon. Apostolic Preaching of the Cross. William B. Eerdmans Publishing
Company, Grand Rapids, MI, 1965.
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Discussion Guide #4
The Plan of Redemption
“Declaration of Faith” (Article IV)
“We believe that while we were yet sinners Christ died for us, the just for the unjust; freely, and
by divine appointment of the Father, taking the sinner’s place, bearing his sins, receiving his
condemnation, dying his death, fully paying his penalty, and signing with His life’s blood the
pardon of every one who should believe upon Him; that upon simple faith and acceptance of the
atonement purchased on Mount Calvary, the vilest sinner may be cleansed of his iniquities and
made whiter than driven snow.” 1 (Isa. 53:5; Titus 2:14; Isa. 55:7; Heb. 7:25; Isa. 1:18).
Interview Questions
•
•
•
•
What is the significance of the shed blood of Jesus and of His death on the cross?
What made Jesus uniquely suited to be our Savior?
How does Jesus’ work on the cross address each dimension of human need?
What is your view of the resurrection of Jesus Christ, its meaning and the implications
for all who believe?
Introduction
It is impossible to overstate the importance of a right understanding of the biblical teaching of salvation.
It is one of the most vital and crucial doctrines of the Christian faith. To avoid, neglect, misstate or
minimize this doctrine is to abandon genuine Christianity for empty religion. There are strong voices in
today’s world that insist the Church needs to proclaim a different message in order to remain relevant in
contemporary society. They urge Christians to embrace universalism (the belief that everyone will
eventually be saved [or is already]) or pluralism (the idea that all religions are equally valid and true). In
addition, in the western world we often find an obsession with personal improvement, self-affirmation,
and individual fulfillment. In such an atmosphere it is easy to be seduced into abandoning the exclusive
(only one way) message of the cross. As Foursquare ministers we must clearly understand this central,
New Testament truth and be committed to boldly proclaiming it to this generation.
A. Why is salvation necessary?
The reality of human sinfulness extends beyond the concrete examples of particular acts,
attitudes, thoughts, intentions and words that are contrary to the will of God. There is also a
very real barrier between God and humans because of the fall. This state of being “fallen”
results in the following: guilt for having violated God’s law (Gal. 3:22; Rom. 3:23), which
carries with it certain condemnation (Rom. 5:16-18); God’s wrath – terrible and terrifying
1
1
punishment due to unredeemed humanity by a righteous Judge (Rom. 2:5,6; Eph. 2:3);
captivity to sin, which we are powerless to break (John 8:34; Rom. 6:15-22); a state of
estrangement and alienation which we are unable to overcome on our own (Isa. 59:2; Eph.
2:11-16); and the prospect of eternal separation from God, the unending continuation of
existence apart from the source of real life.
B. Why is salvation possible?
First, salvation is possible because it was the plan of God to provide a solution to the problem
caused by the fall (Acts 2:22,23). The suffering and death of Christ were not accidents. They
were predetermined events that were prophesied in the Old Testament and predicted by Jesus
to His disciples (Gen. 3:15; Isa. 52:13-53: 12; Mark 10:32-34; Luke 24:44-46). In His
wisdom, God demonstrated in the death of Christ on the cross both His justice in punishing
sins and His mercy in forgiving the unjust (Rom. 3:21-26). Second, salvation is directly the
result of the extension of God’s love to humans (John 3:16; Rom. 5:8-10; Tit. 3:4-6).
Because God is perfectly holy, He cannot tolerate sin; because He is perfectly righteous, He
must punish sin completely and impartially. But because He is perfectly loving, gracious and
merciful, He has also provided a way for humans to escape the penalty of judgment and be
reconciled to Himself. Therefore the source of salvation is the love of God.
C. How is salvation obtained?
There are two aspects that must be comprehended in order to understand this question: the
basis upon which salvation is founded and the means by which salvation is secured.
The Basis – The core truth of the Christian faith is the message of the cross; it is this truth
that establishes the basis for salvation. The doctrinal terminology most often employed to
express this truth is “substitutionary atonement.” Atonement refers to a sacrificial means by
which forgiveness is secured. The sacrificial system of the Old Testament, which prefigured
the sacrifice of Christ, depicted the need for the shedding of blood to obtain forgiveness
(Heb. 9:1-10:19). Original and subsequent sin rendered a person guilty before a holy God,
and his or her life was forfeited as a result (Ezek. 18:4). But through the sacrifice of an
innocent animal, that person could acknowledge faith in God’s provision of a perfect
sacrifice by which he or she could be forgiven and cleansed of guilt. At the heart of this
sacrificial system lay the notion of substitution. The sacrificial animal died in the stead of the
guilty person. The life of the animal was substituted for the life of the sinner (Lev. 17:11).
In the same way, the sacrifice of Christ is a substitution but with even more significance.
The gospel proclaims that Christ died for us (Rom. 5:8), the Righteous for the unrighteous (1
Pet. 3:18). Jesus Christ, the sinless One, suffered and died in our place; He died the death
that was due us because of our sin. He died as the representative for all humanity as well as
for each individual; however, the benefits of His atoning death are obtainable only through
personal appropriation by grace through faith (Mark 10:45).
The Means – Salvation is personally secured by means of repentance and faith in Christ’s
atonement (Mark 1:15; Acts 2:37,38; Rom. 4:5,16,22-24; Eph. 2:8,9).
D. What does salvation include?
The purpose of the atonement is to provide a solution to the dilemma of the previously stated
2
effects of the fall: guilt/condemnation, God’s wrath, captivity to sin, estrangement/alienation
and eternal separation. It is necessary, therefore, for the atonement to be multi-faceted in its
effects in order for it to address the various problems that result from human sin. To reveal
this to us the Bible employs three powerful images: justification, adoption and eternal life.
Together they describe the fullness of God’s gracious gift to us.
1) Justification: This answers the problem of estrangement/alienation. The term comes
from a court of law and pictures God as a judge declaring the guilty sinner to be righteous
by virtue of personal faith in Christ (Rom3:21-26, 28; 4:5; 5:1). A person’s faith in
Christ results in being identified with Him so that God attributes Christ’s righteousness to
the believer, enabling his or her relationship with God to be restored. In the heavenly
courtroom the believer now stands acquitted (not innocent) of any sins committed and
may rightly claim to be righteous because of being in Christ. The sins that were
committed have not been overlooked (amnesty) or ignored (indifference); they have been
paid for. Jesus has become our Substitute and has taken our sin upon Himself. We,
therefore, receive His merciful gift by faith, which results in the elimination of the enmity
between us and God (Rom. 5:8-11). When we realize we are no longer God’s enemies,
we experience a great personal peace.
2) Acceptance/adoption: This image comes from family life. Reconciliation with God is
spoken of as acceptance (John 6:37; Eph. 1:5,6) or adoption (John 1:12; Rom. 8:15,16;
Gal. 4:5,6; Eph. 2:19). Having forgiven our sin and restored us to a right relationship
with Himself, God now welcomes us into His household as His children (Gal. 3:26;
4:6,7; Luke 15:11-32). This image conveys the warmth some might find lacking in the
judicial image of justification. It also points to the reality that God’s love for His people
is not simply a matter of cold choice or impersonal will but has a deep emotional aspect
as well. We are wanted and valued by God. Salvation was not something He was
obligated to offer (against His better judgment) but something that He deeply and
earnestly desired for us (Hos. 11:8,9). It was God’s initiative to reconcile us to Himself;
He was the one who was concerned that we were estranged and was unwilling that such a
state should continue (2 Cor. 5:18,19; Tit. 3:4,5).
3) Eternal life/new birth: This final image of salvation overlaps somewhat with the previous
one. The prospect of eternal separation from God is met with the provision of eternal life
that is given to those who have been born again by the Spirit of God as a result of
believing in Christ (John 1:12; 3:3-6; 16, 17; 5:24; 2 Cor. 5:17; Tit. 3:5,6; 1 Pet. 1:23).
Prior to conversion the sinner is said to be dead – lacking spiritual life (Eph. 2:1). The
absence of a right relationship with God is likened to being absent from physical life.
Since God is the only source of life, to be separated from Him is to be dead – cut off from
the life of God. In contrast, eternal life is life in the presence of God, beginning at the
moment of new birth and continuing forever. In this present age believers are indwelt by
the living God when the Holy Spirit joins Himself to their spirits and they are made alive
or regenerated (John 14:17,23; Rom. 8:9). This deposit of the Spirit’s presence is a
promise of the greater experience to follow (Eph. 1:14). After death, or upon Christ’s
return, we will enjoy the unmediated presence of God in fullness forever (John 14:1-3).
3
Conclusion
•
•
•
We want ministers who clearly understand the plan of salvation and regularly proclaim it.
We want ministers who realize it is incumbent upon them to graciously yet ardently resist
universalism or pluralism and firmly preach Christ-crucified as the only way of salvation.
We want believers who are bold in their prayers and joyful in worship because they are
confident their salvation rests on the imputed righteousness of Christ.
Recommended Reading
Duffield, Guy P., and Nathaniel Van Cleave. Foundations of Pentecostal Theology. Los
Angeles: L.I.F.E. Bible College, 1987, 173-260. Chapter five (“The Doctrine of
Salvation”).
Erickson, Millard J. Christian Theology. One-volume edition. Grand Rapids: Baker, 1985,
761-841. Chapters 36-39 form Part 8, “The Work of Christ.”
Guthrie, Donald. New Testament Theology. Leicester, England and Downers Grove: InterVarsity Press, 1981, 431-509.
Morris, Leon. The Apostolic Preaching of the Cross. Third revised edition. Grand Rapids:
William B. Eerdmans Publishing Company, 1988 reprint.
Stott, John R. W. The Cross of Christ. Downers Grove: Inter-Varsity Press, 1986. See
particularly 15-251, especially 85-163 (“The Heart of the Cross”) and 164-251 (“The
Achievement of the Cross”).
4
Discussion Guide #5
Salvation Through Grace
“Declaration of Faith” (Article V)
“We believe that the salvation of sinners is wholly through grace; that we have no righteousness
or goodness of our own wherewith to seek divine favor, and must come, therefore, throwing
ourselves upon the unfailing mercy and love of Him who bought us and washed us in His own
blood, pleading the merits and the righteousness of Christ the Savior, standing upon His word
and accepting the free gift of His love and pardon.” 1 (Eph. 2:8, 13; Rom. 3:10, 23-24 and 6:23; Is
64:6; John 6:47).
Interview Questions
•
•
•
What does the New Testament mean by being “justified by faith”?
What benefits does God give to people who are justified?
What place should good works have in a believer’s life?
Introduction
In our preaching of the gospel, we want to emphasize the truth that salvation finds its basis in
God’s grace and not in human works or performance of religious rituals. This does not mean we
exclude the rightful place of good works in a Christian’s life, but we clearly separate the works a
believer does because he or she is saved from what someone does in a misguided attempt to earn
salvation by works. For us, the redemptive work of Jesus Christ on the cross is God’s only
provision for our salvation. Christ alone is the Righteous One whose righteousness is imputed to
believers who have no righteousness of their own.
A. How is grace best defined?
The most common definition of grace (Greek, charis) is “unmerited favor.” This phrase
points to the fact that salvation is a gift given by God rather than a reward that someone has
earned or deserved. When someone receives “salvation through grace,” it means God
favorably looks upon that person though he or she has done nothing to deserve this favor.
Salvation is a free gift from God (Eph. 2:8, 9). In Romans 11:6, Paul says, “And if by grace,
then it is no longer by works; if it were, grace would no longer be grace.” From this we see
that earning salvation and receiving it as a gift are entirely opposing concepts.
1
1
B. What is the scriptural foundation for salvation through grace?
Grace is inseparably linked to the Person of the Lord Jesus Christ. It does not arise merely
from a loving disposition from God. It was not possible for Him to simply choose to
overlook human sin; to do so would be unjust. For justice to be satisfied, it was necessary for
those who sinned to be punished, and the only alternative to each person’s dying for his or
her own sin was for God’s Son to die.
The two clearest New Testament passages teaching salvation through grace are Romans
3:21-26 and Ephesians 2:8, 9.
• In Romans 3, Paul explains that righteousness (right standing before God) is apart from
law (v.21). By this he means right standing before God is not achieved by any system of
defined human conduct – Mosaic or otherwise. 2 Rather, salvation comes freely by His
grace (v.24). God has acted in Christ to provide the only possible means for salvation,
and it is totally unmerited. It can be attained only through faith. 3 It is a matter of grace
on God’s side and faith on the human side.
•
In Ephesians 2:8 and 9, Paul teaches the same truth. However, in those passages he
explains the faith aspect of salvation by noting, “[it is] not by works, so that no one can
boast” (v.9). Works here is not referring just to the “works of the Mosaic law.” It would
certainly include this for Jewish readers, but Paul’s largely Gentile audiences would also
have to be warned against trusting in their own categories of works. So works in
Ephesians 2:9 must be used in a broader sense for “human effort” in general – anything
human beings attempt to do to earn salvation. God’s purpose, Paul tells us, in providing
salvation through grace rather than human effort, is to exclude the boast – humans taking
credit for their salvation. Boasting leads not only to self-congratulation but also to pride
before God (Rom. 4:2) and a sense of reward (Rom. 4:4). But, because our salvation is
by grace, God has shut out any and all hint of boasting. He does not owe us anything.
Everything we receive from Him is a gracious gift.
C. What must we do to receive this grace?
Personally embracing God’s plan of salvation through grace begins with an
acknowledgement that we are spiritually dead and that there is nothing we can do to earn our
salvation. We must understand that we can never merit God’s favor, no matter how hard we
try. Next, we must trust that Jesus Christ’s work on the cross is God’s provision for our
salvation. And, finally, we must receive it by repenting and embracing God’s gift by faith.
2
See Morris, Leon, The Epistle to the Romans, (The Pillar New Testament Commentary), William B. Eerdmans
Publishing Company, Grand Rapids, MI., 1988, pg. 174. See also Romans 8:3-4.
3
“Hallelujah for the cross! There is power in the blood of the Lamb. It doesn’t matter who you are or how great
your sin. Jesus can wash you and make you whiter than the driven snow” (Aimee Semple McPherson, “The Scarlet
Thread” sermon transcription in op. cit., pg. 90).
2
Conclusion
•
•
We want believers who live in the freedom of knowing we do not have to earn God’s
salvation.
We want unbelievers to know that, no matter how troubled or sinful their lives have been,
they may receive God’s salvation through grace.
Recommended Reading
Duffield, Guy P. and Nathaniel Van Cleave. Foundations of Pentecostal Theology. LIFE
Pacific College, pages 232-233.
Grudem, Wayne. “Regeneration,” “Conversion” and “Justification” in Systematic Theology.
Zondervan Publishing House.
Ridderbos, Herman. “The Revelation of the Righteousness of God” in Paul: An Outline of
His Theology. William B. Eerdmans Publishing Company.
Trotter, Andrew H. Jr. “Grace” in Evangelical Dictionary of Biblical Theology. Walter
Elwell [General Editor], Baker Books.
3
Discussion Guide #6
Repentance and Acceptance
“Declaration of Faith" (Article VI)
“We believe that upon sincere repentance, godly sorrow for sin and wholehearted acceptance of
the Lord Jesus Christ, they who call upon Him may be justified by faith through His precious
blood, and that in place of condemnation they may have the most blessed peace, assurance and
favor with God; that with open arms of mercy and pardon the Saviour waits to receive each
penitent who will in unfeigned contrition and supplication for mercy, open the door of his heart
and accept Him as Lord and King.” 1 (1 John 1:9; Rom. 5:1,2; Rom. 8:1; Luke 1:77-79; John
6:37)
Interview Questions
•
•
What are the nature and significance of repentance?
Is repentance essential for salvation?
Introduction
The expectation within The Foursquare Church is that all those ministering salvation to others
will see the necessity of leading people into repentance. Specifically, this means turning with
sincerity of heart away from evil and toward God. It also includes acknowledging our sinful
nature and need for Jesus Christ. This must be accompanied by a personal, heart-felt, and sincere
acceptance of Jesus as the Son of God (whose death and resurrection are the only provision for
reconciliation with God and the eternal life He offers) and an awareness of our unmerited
acceptance by God through Jesus Christ. 2
For Discussion
A. Repentance—biblical repentance means to turn to God and away from evil. It involves a
change of mind, a sense of regret, and a placing of trust in God and His will; such a choice
leads to practicing righteousness. “The [Hebrew] word most frequently employed to indicate
man’s repentance means ‘to turn [from sin to God].’ [Another common Hebrew verb] seems
to reflect the idea of ‘breathing deeply,’ hence the physical display of one’s feelings, usually
sorrow, compassion or comfort.” 3 Honesty lies at the heart of repentance, honesty with God
and with ourselves. We can be honest with God because we know He loves us. We can be
honest with ourselves because we know we have sinned. Such honesty does not come easily,
1
This extended version is quoted from “Declaration of Faith” in The Foursquare Gospel, Aimee Semple
McPherson, Foursquare Publications, 1969.
2
It is our understanding that Article VI emphasizes both aspects of acceptance addressed in this last statement.
3
Wilson, Marvin in Theological Wordbook of the Old Testament—Volume 2, R. Laird Harris [Editor], Moody Press,
Chicago, IL, 1980, pp. 570-571.
1
due to sin’s deceptive nature (a deception that promotes denial and resistance [1 John 1:810]), but it is vital. “Repentance is the will of God for every man (2 Pet. 3:9). Failure [to
repent] will result in eternal death. It is also a gift of God. Repentance is not something that a
person can bring about of himself. The person who thinks that he can live for self and the
world and then repent and turn to God when he decides to is sadly mistaken (Luke 13:3).” 4
Biblically, there is a close correlation between confession and repentance, though they are
not synonymous. Confession of sin leads to forgiveness of sin. Repentance from sin leads to
a decline in the practice of sin. Repentance both precedes and follows confession, for
repentance is both an inward decision (leading to confession) and an outward act following
confession. Inwardly, repentance leads to the decision to live no longer in denial and
resistance but to surrender to God’s love. Outwardly, repentance leads to the action of
obeying God’s commandments because we want to respond to His love (1 John 5:3). Thus,
repentance is both a change of mind and a change of purpose. 5 It produces a sorrow so deep
that it leads to both a confession of sin and a confession of Jesus as Lord; to both a desertion
from sin’s autocracy and voluntary submission to Christ’s authority (2 Cor. 7:9-10). “Cheap
grace is the preaching of forgiveness without requiring repentance….” 6 This deeply moving
reaction to sin lies at the core of the biblical concept of repentance.
Furthermore, genuine repentance will always bring forth authentic evidence called “fruit”
(Matt. 3:8). “In fact, a truly repentant person will begin at once to live a changed life, and we
can call that changed life the fruit of repentance. But we should never attempt to require that
there be a period of time in which a person actually lives a changed life before we give
assurance of forgiveness. Repentance is something that occurs in the heart and involves the
whole person in a decision to turn from sin.” 7
B. Acceptance (in the context under discussion in this paper) most frequently translates a Greek
word derived from the root lambano. “Lambano (take, receive) is theologically significant in
its meaning of receive. It corresponds with God’s giving (dionai). God gives—man
receives. [A cognate to lambano] proslambano (to accept into one’s society) has a
theological importance when meaning to ‘admit into fellowship’ (i.e., Rom. 14:4).” 8 God is
committed to accept all people into His circle of fellowship. However, in order to actively
receive God’s acceptance, we must receive Jesus Christ as personal Savior. The acceptance
of Christ qualifies us to receive God’s full acceptance on a daily basis. Grace and acceptance
have nothing to do with our merits or demerits; they are gifts. When we say that God’s
acceptance and grace are free, we mean that God is free to demonstrate His love and mercy
upon us without limitation. It also means that we are unable to earn them, deserve them or
pay for them. In understanding God’s full acceptance of us by grace through faith, we are
free to enter into the fullness of His purpose. In contrast, if we live under the weight of the
4
Duffield, Guy P. and Nathaniel Van Cleave. Foundations of Pentecostal Theology, L.I.F.E. Bible College, Los
Angeles, CA., 1983, pp. 212-213.
5
This change of view and change of conduct mark the difference between remorse and repentance; for remorse is
simply feeling bad about sin’s exposure.
6
Bonhoffer, Dietrich, The Cost of Discipleship, Collier Books, New York, NY, 1959, pg. 47.
7
Grudem, Wayne, Systematic Theology, Zondervan Publishing House, Grand Rapids, MI., 1994, pg. 713.
8
Brown, Colin, The New International Dictionary of New Testament Theology—Volume 3, Zondervan Publishing
House, Grand Rapids, MI., 1978, pp. 747-748, 751.
2
law and works, we never feel fully accepted, and we struggle in our attempts to do enough to
try to please Him. This struggle leads to an uneasy existence void of confidence and
assurance.
Receiving God’s unmerited acceptance leads naturally to the question, “What does it mean to
accept one another?” The Bible is clear that such is incumbent upon us—accept one
another, then, just as Christ accepted you, in order to bring praise to God (Rom. 15:7).
Within Romans 15:7-18, Paul cites Psalm 18:50, Deuteronomy 32:43, Psalm 117:1, and
Isaiah 11:10 in order to build his defense for full acceptance by God for all people who
repent and seek Jesus, an attitude which we also should embrace without ethnic or gender
partiality. “In these passages Paul finds ancient forecasts of the reception of the Gentiles into
the faith. It is Paul’s conviction that, just as Jesus Christ came into the world to save all men,
so the church must welcome all men, no matter what the difference may be. Christ was an
inclusive Savior, and therefore His Church must be an inclusive church.” 9 “Because we are
accepted in the Beloved, we must be accepting of the beloved. I can’t give up on you till God
does and He won’t. We’re safe with God, and we’ve got to be safe with one another.” 10
Specific Questions
A. Is repentance a one-time event prior to salvation, or is it an ongoing experience?
Repentance is usually the first issue over which we must stumble in order to fall at the feet of
Jesus. Repentance was John the Baptist’s message, sparking fires of renewal (Matt. 3:2) and was
the torch message transferred to Jesus (Matt. 4:17). Repentance was the first response to the first
sermon preached by the apostle Peter (Acts 2:38) and was the last requirement given by Christ to
the last church addressed by Him in Asia Minor (Rev. 3:19). Therefore, while repentance is the
first step, it also entails continual practice—repentance leads to justification (2 Cor. 7:10) and
repentance leads to sanctification (2 Cor. 12:21).
B. Is it possible to repent so sincerely and deeply that repentance ushers us into a “second
work of grace” by which we no longer sin? “Historically, some Pentecostals have proposed a
‘second work of grace’ by which a believer’s sin nature is entirely eradicated thus eliminating
any further need for repentance.” 11 This is not our understanding in The Foursquare Church.
Rather, we believe that as Christ-followers practice daily confession and repentance, they will
progressively mature through growing in His grace (2 Pet. 3:18). 12
C. Does understanding unmerited acceptance by God foster a lax climate in which we
provide believers a license to sin? This thinking is based upon a law-centered assumption that
conditional acceptance will restrain impulsive behaviors. When we hold this position, we are in
essence saying, “Grace is good for justification, but works (law) are better for sanctification, ” a
repeat of the devastating, yet common Galatian error. Let’s remember Paul’s assessment of such
thinking—are you so foolish? After beginning with the Spirit, are you now trying to attain
9
Barclay, William, The Letter to the Romans, Westminster Press, Philadelphia, PA, 1955, pg. 217.
Cook, Jerry with Baldwin, Stanley C., Love, Acceptance and Forgiveness, Regal Books, Ventura, CA., 1979, pg.
18.
11
Hollenweger, W. J., The Pentecostals, Augsburg Publishing House, Minneapolis, MI., 1969, pg. 319.
12
In this same vein, we as Christ followers are encouraged to repent from acts that lead to death (Heb 6:1).
Though a somewhat vague statement, the author of Hebrews seems to be encouraging us to turn away from any
religious ritual that holds a false promise of giving life, for religious ritual does not bring life or sanctification.
10
3
your goal by human effort? (Gal. 3:3). Withholding an understanding of unmerited acceptance
does not motivate individuals to live rightly; it is only by understanding God’s kindness that one
is moved to repentance and righteousness (Rom. 2:4). It is this motivation of love rather than
fear that fueled Aimee Semple McPherson’s evangelistic fervor.
One evening my voice was weary from strain. A young Christian gentleman who was
standing beside the truck as we rolled tent-ward said: “Sister, give me the megaphone
and I will shout an invitation.” Rather dubiously I surrendered the megaphone. Just then
a man rounded the corner at which we were parked. Aiming the megaphone right at him,
my “helpful” friend, to my horror, cried out: “Say, Brother! Do you know that you are
on the way to hell?” The man jumped as though shot, opened his mouth and closed it
again without saying a word, fairly gasping with surprise and sudden shock. I seized the
megaphone and called to the driver: “Go on! Go on, quickly.” As soon as we rounded
the corner I said to the young man: “Brother, why did you do that?” “Well, he was on
the way to hell, wasn’t he?” he asked defensively. “But how do you know he was? And
even if he were, that is no way to win souls for Christ! One can do far more with the bait
of love than with the club of bombastic, untactful preaching.” 13
Conclusion
Our Burden
Historically, The Foursquare Church has promoted balance in both principle and practice. Such
is the case when it comes to repentance and acceptance. While some stress righteousness
through repentance, others emphasize mercy through acceptance. We want to accentuate both,
for both are prioritized in Scripture. “Christ’s reception of the Jews led to God’s being glorified
for His faithfulness; His reception of the Gentiles to God’s being glorified for His mercy.” 14 If
there is one grand example of God’s acceptance and humankind’s repentance displayed together,
it is seen in Jesus’ parable of the lost son (Luke 15:11-32). In that story we find a father’s
accepting love releasing his son with reluctant bounty (Luke 15:12). Experiencing failure and
ruin, the young man repents: he comes to his senses (Luke 15:17) and confesses (Luke 15:18),
which leads to a decisive return to his father who fully embraces him (Luke 15:20). This parable
helps us discover both God’s accepting love in receiving us back with redemptive blessing as we
repent and seek Him and our assurance of His unmerited acceptance of us (Luke 15:22-24).
Our Goals
• We want our ministers to deliver the message of repentance in a loving yet clear manner,
teaching that humankind repents and God receives.
• We want our church members to live in the security that their acceptance is not based
upon their performance, but upon what Christ performed at the cross.
• We want believers to proceed from denial to honesty, from repression to confession, as
they progress in the freedom found in repentance and acceptance.
13
McPherson, Aimee Semple, The Story of My Life, Echo Park Evangelistic Association, Los Angeles, CA, 1951,
pp. 131-132.
14
Denny, James, The Expositor’s Greek Testament—Volume 2, W. Robertson Nicoll [Editor], William B. Eerdmans
Publishing Company, Grand Rapids, MI, 1974, pg. 709.
4
Recommended Reading
Cook, Jerry, with Stanley C. Baldwin. Love, Acceptance and Forgiveness. Regal Books, Ventura,
CA., 1979.
Roberts, Richard Owen. Repentance: The First Word of the Gospel. Crossway, Wheaton, IL,
2002.
Schlink, M. Basilea. Repentance: The Joy-Filled Life. Bethany House, Minneapolis, MN, 1984.
Yancey, Philip. What’s So Amazing About Grace? Zondervan Publishing House, Grand Rapids,
MI, 1997.
5
Discussion Guide #7
The New Birth
“Declaration of Faith” (Article VII)
“We believe that the change which takes place in the heart and life at conversion is a very real
one; that the sinner is then born again in such a glorious and transforming manner that the old
things are passed away and all things are become new; insomuch that the things once most
desired are now abhorred, while the things one abhorred are now held most sacred and dear; and
that now having imputed to him the righteousness of the Redeemer and having received of the
Spirit of Christ, new desires, new aspirations, new interests, and a new perspective on life, time
and eternity, fill the blood-washed heart so that his desire is now to openly confess and serve the
Master, seeking ever those things which are above.” 1 (John 3:3; 1 Cor. 5:17; John 15:19; Gal.
2:20; Rom. 3:24,25; Ps. 1:1,2)
Interview Questions
•
•
•
•
What are the nature and implications of the new birth?
What must a person do or believe to be born again?
What personal changes should we expect after a person is born again?
Can a person backslide, apostatize, and be lost? If so, how?
Introduction
At first glance, a contemporary reader might not fully understand why our founder included this
category since so much has already been said in the previous articles about the central elements
of salvation. But, once we understand the truth she captured here, we realize Article VII is the
fruit of Articles IV, V and VI. In Article IV, we celebrate the fact that the Son of God has
become our substitute, dying in our stead in order to pay the penalty for our sins. Article V
reminds us that this salvation offered us has been completely accomplished by God. We
contribute nothing to it by our good works. It is a free gift. Then Article VI describes the proper
human response to this gift. We receive this salvation by sincere repentance for rebelling against
Him, and by acceptance through faith in Jesus Christ as Savior. Once we have understood and
responded to these wonderful truths, we experience the internal miracle called the new birth,
which takes place in our hearts. By highlighting this transformation, our founder emphasized the
importance of faithfully presenting the gospel. The truths of the gospel must remain pure and
uncompromised so that those who respond will indeed be “born from above” (John 3:37) by an
infusion of God’s Spirit. Christians are not meant to be people who have merely changed their
1
1
orientation toward God or even those who merely feel sorrow for their sins. Rather they are
intended to be people so changed by the Holy Spirit it can be said they are “born-again.”
A. What does it mean that humans have been created in God’s image?
There is no truth more foundational to understanding human nature than that which God
states in Genesis 1:26,27 “Let us make man in our image, according to our likeness….” In
the next verse Moses writes, “God created man in His own image, in the image of God He
created him; male and female He created them.” King David marveled at this same truth
when he wrote: “What is man that you take thought of him…yet you have made him a little
lower than God…” (Ps. 8:4,5). There must be many dimensions to this wonderful revelation,
but the most central is this: we are persons as God is a person. This means He has placed
within us the means by which we can relate to Him as one person to another. He has given
us everything necessary to know Him, love Him, obey Him, enjoy Him, fear Him, talk with
Him, and fellowship with Him. Many animals are also conscious living beings, but, because
they are not made in His image, they are not designed to fellowship with Him as we do.
Only humans possess the elements necessary for full personhood:
1. Mind--We have the capacity for rational thought and retaining knowledge.
2. Heart--Like God we have affections – the capacity to love and hate.
3. Will--We make choices that are based on information but that are not simply the
logical result of that information. We are capable of making good choices and bad
choices, of being obedient or rebellious, selfless or selfish. This is why we are
morally responsible for our choices.
The fact that God has created us in His image also means we are spiritual beings who
continue to exist even after our bodies die. Our existence is spiritually based, not physically
based. It is this fact that gives the greatest urgency to the preaching of the gospel. Without
Christ some will exist forever separated from God.
A final observation that reveals the extent to which we have been made in God’s image is
this: God so fashioned us that His only begotten Son could become a man and remain one of
us forever as a resurrected man. In our “likeness” (Phil. 2:7), He remains able to fully
express the personality of God (John 1:14, 18; 14:8-11; 2 Cor. 4:4; Col. 1:15,19).
B. How has God’s image been corrupted in humans?
Since the rebellion of Adam and Eve, all humans have been born severely damaged in their
essential natures. 2 Our conscious personalities have been separated from the direct influence
of the Holy Spirit and are automatically inclined to rebellion and preoccupation with self.
According to R.A. Torrey’s writing on the regenerating work of the Holy Spirit (The Holy
Spirit, Who He Is and What He Does, Fleming H. Revell Co., 1927) we are born with the
following limitations:
1) A mind that is blind to the truth of God
2
Torrey, R.A., The Holy Spirit, Who He Is, and What He Does, Fleming H. Revell Co., 1927, p.76
2
Paul tells us, “but a natural man does not accept the things of the Spirit of God, for
they are foolishness to him, and he cannot understand them, because they are
spiritually appraised” (1 Cor. 2:14, NASB).
2) A heart (affections) set on things that displease God (Eph. 2:3)
“We love the things we ought to hate, and we hate the things we ought to love.” 3
3) A will set on pleasing self, not God (Rom. 8:7,8)
Even when the things that please us are not necessarily evil in themselves, the fact
that we disregard the will of God and seek our own fulfillment is the essence of sin.
C. Why must we be born again?
Until the Holy Spirit miraculously transforms us, we are hopelessly trapped in a vicious
cycle: our minds, hearts, and wills are corrupted and lead us to sin against God. This sin then
brings condemnation and further separation from Him (Rom. 3:10, 23; 6:23; Isa. 64:6). In
addition to our own inclination to sin, there are also other powerful forces that further enslave
us and prevent us from obeying God. The New Testament describes us as being in bondage
to the curse of the law (Gal. 3:13), the spirit of sin (Rom. 6:18; Eph. 2:2), the flesh (Gal.
5:16; Rom. 6:12,13), and demonic powers (Eph. 6:12). Apart from the new birth, people are
unable to obey God; they fall into increasing bondage and condemnation.
D. What occurs in the new birth?
The new birth is the immediate result when a person repents and accepts by faith the
atonement of Jesus Christ. He or she becomes positionally holy before God and is no longer
separated from the presence of God by a barrier of sin. Instantly the Holy Spirit enters the
person, and His indwelling provides the resources and care needed to reverse the damage
done to the image of God. From that moment on He is constantly present and available to
help. Some of changes of the new birth are listed below:
1. A new mind--He provides inspiration, guidance, and revelation. Where we once
relied on the corrupted reasonings of our natural minds for all such information, we
can now, at any time, set our minds on the Spirit (Rom. 8:6), who lifts our thought
processes to an entirely new level. God teaches, speaks, leads, comforts, and inspires.
We receive wisdom and knowledge far beyond our former capacities. Our old
“blindness” is replaced by unfolding revelation.
2. A new heart--When we “walk in the Spirit,” our affections and attitudes are
miraculously replaced with God’s. We have an unlimited source of love, joy, peace,
patience, kindness, goodness, faithfulness, gentleness, and self-control (Gal.
5:16,22,23). We find ourselves loving the things that please God and hating the evil
things we once loved. 4
3. A new will--Before receiving the atonement of Christ our wills were not free to obey
God, nor were they even inclined to do so. Powerful forces held us captive: sin
(Rom. 6:18), the flesh (Rom. 6:12,13; Gal. 5:16) and the influence of the devil (Eph.
6:12; Col. 1:13; 1 John 5:19). As descendants of Adam and Eve, we were all born
into this world subject to these forces and are, in one way or another, trapped by them
in a downward spiral of rebellion against God. But, in the new birth, the grip of these
3
4
Torrey, op.cit.
Torrey, op.cit., pp 78,79
3
corrupting forces is broken. Our wills are at last free to submit to God. Although we
remain able to choose right or wrong, the Holy Spirit puts God’s laws upon our hearts
and writes them upon our minds (Heb. 10:16; Jer. 31:33). In fact, the moral
inclination of a believer is so profoundly changed by the new birth that it can be said
no one who chooses to continue sinning is “born of God” (1 John 3:9). Even if
believers sin, they do not want to, and, with God’s resources available to them, they
will stop as soon as they are able. Like a parent, the Holy Spirit teaches, disciplines,
convicts, encourages, and comforts until we not only obey God but also come to
agree that His ways are right.
Conclusion
Foursquare pastors must recognize the reality of the new birth and the necessity of boldly and
regularly presenting the requirements of the gospel. If either repentance or faith in Christ’s
atonement is ignored or minimized, we run the risk of merely reorienting people toward God at a
mental or emotional level. We must be willing to clearly and persuasively present the
requirements of the gospel so our hearers can respond fully and receive the new birth. As our
statement of faith says, “We believe that the change which takes place in the heart and life at
conversion is a very real one.” The statement goes on to assert that a person experiencing the
new birth will invariably undergo substantial changes of mind, heart, and will: “…new desires,
new aspirations, new interests, and a new perspective on life, time and eternity, fill the bloodwashed heart.” While it is certainly true that born-again people are not perfect, it is not at all true
that they are just forgiven. God intends that we be “born of God” with His “seed’ abiding in us
(1 John 3:9).
Recommended Reading
Duffield, Guy P. and Nathaniel Van Cleave. Foundations of Pentecostal Theology. LIFE Bible
College, San Dimas, CA, 1983, 1987, see: pp 228-234).
Edersheim, Alfred. The Life and Times of Jesus the Messiah. E.R. Herrick & Co., New York,
1883, see Vol.1, chap. VI, pp 381-389.
Gordon, M.R. “Regeneration” in The New Bible Dictionary. J.D. Douglas, ed., Eerdmans
Publishing Co., Grand Rapids, MI, 1962 (reprinted 1971), see pp 1080, 1081.
Hayford, Jack. Newborn, Your New Life with Christ. Tyndale House Publishers, Inc., Wheaton,
IL, 1971.
Ladd, George Eldon. A Theology of the New Testament. William B. Eerdmans, Grand Rapids,
MI, 1974, see chap. 17, p 224.
4
Discussion Guide #8
Daily Christian Living
“Declaration of Faith” (Article VIII)
“We believe that having been cleansed by the precious blood of Jesus Christ and having received
the witness of the Holy Spirit at conversion, it is the will of God that we be sanctified daily and
become partakers of His holiness; growing constantly stronger in faith, power, prayer, love and
service, first as babies desiring the sincere milk of the Word; then as dear children walking
humbly, seeking diligently the hidden life, where self decreases and Christ increases; then as
strong men having on the whole armor of God, marching forth to new conquests in His name
beneath His blood-stained banner, ever living a patient, sober, unselfish, godly life that will be a
true reflection of the Christ within.” 1 (1 Thess. 5:23; 2 Cor. 7:1; Pro. 4:18; Heb. 6:1; Rom. 8:5;
Isa. 35:8; 1 Pet. 2:2)
Interview Questions
•
•
•
•
How does the call to holiness (sanctification) relate to New Testament believers?
What does “legalism” mean?
How do the Ten Commandments relate to believers today?
What counsel would you give someone who is trapped in an addiction?
Introduction
This article in the “Declaration of Faith” expresses an important conviction that is held, modeled,
and promoted in all Foursquare churches and ministries: Having been made positionally holy by
the blood of Jesus and practically holy through the new birth of the (Holy) Spirit, we are now
called and enabled to be holy in our daily lives. Although some Christians may think or behave
as though the way we live is of no great importance, our church family believes there is a way to
live that makes a huge difference in our relationship to God, for ourselves, for others, and for the
honor and effectiveness of the gospel. When human beings harmonize their lifestyles with the
life of God and live in ways for which they were designed, they can be healthy, happy, strong,
and true blessings to others. This is also pleasing to God. But behaviors that weaken and damage
human life ultimately lead to sadness, disease, and death.
Throughout history there have been expressions of Jesus’ Church that have exhibited the
extremes of inappropriate license or rigid, deathly “legalism.” The Foursquare Church seeks
neither. Instead, our church wants to receive, reflect, and reproduce the spirit and life of Jesus,
“The Holy One of God” (Mark 1:24/Luke 4:34) in our daily lives, practicing a lifestyle in
harmony with the goodness and rightness of God’s new kingdom and in keeping with the
directives of God’s Word and Spirit. It is, therefore, expected that Foursquare ministers will
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experience, model, and teach the importance and power of daily Christian living in a healthy,
balanced, and practical way and promote its growth in themselves and others through faith, love,
obedience, prayer, and other spiritual disciplines.
For Discussion
We know that we are called not only to Christ but also to holiness:
“Made holy in Christ Jesus; called to be holy” (1 Cor. 1:2).
“As obedient children, do not conform yourselves to the evil desires you had when you
lived in ignorance. But just as He who has called you is holy, so be holy in all you do; for
it is written, ‘Be holy, because I am holy’” (1 Pet. 1:14-16; Lev. 19:2).
But what is holiness? What does it mean to be holy? What does holiness look like?
For some the word “holiness” evokes images of an inappropriately narrow, rigid, and even
deadly “legalism” that robs human beings of the freedom, joy and power God intends. 2 But that
is not “true holiness” (Eph. 4:24). That is a false or merely religious holiness typified in the New
Testament by some Scribes and Pharisees.
Jesus warned against the dangers of false religion. The negative power of religion is the power to
make a person narrow, cold, and hard; it dehumanizes. Jesus harshly criticized the Scribes and
Pharisees for carefully following many particular rules while ignoring the larger, more important,
and more difficult, issues of everyday right living:
“Woe unto you, Scribes and Pharisees, hypocrites! For you are so careful to pay a tenth
of your spices –mint, dill and cumin – but you have neglected the more important matters
of the Law: Justice, mercy and faithfulness” (Matt. 23:23).
He also criticized them for outward observance that neglected interior motivational issues of the
heart:
“Woe unto you, Scribes and Pharisees, hypocrites! For you clean the outside of the cup
and dish; but inside you are full of greed and self-indulgence. Blind Pharisee! First clean
the inside of the cup and dish, then the outside will also be clean” (Matt. 23:15-16; cf.
also Matt. 15:1-20).
False religion and legalism rob human beings of appropriate and powerful freedom, joy, and life
(See John 9:1-34.) But Jesus was not like that. His right way of living, in fact, went beyond that
of these Scribes and Pharisees (cp. Matt. 5:1-7:29, especially 5:20; also Luke 6:20ff.) but not in a
small, diminished, or impoverished way. He was fully engaged in human life. He did not
withdraw from life or from people. Instead, he lived with a warm heart of compassion, love, and
justice. People were drawn to the freshness, power, and vitality of Jesus’ life. And true holiness
2
The term “legalism” can refer to the wrong idea that human beings can be justified with God through successfully
following the Law (cf. Gal.1-2). It can also refer to a way of thinking or living that looks only at the written law and
not also to God and people.
2
is attractive: “O worship the Lord in the beauty of holiness!” (Ps.29: 2). Like a pure mountain
stream on a hot summer day, true holiness is refreshing, clean, healthy, and powerful.
In fact, the depth, focus, and balance of Jesus’ holiness are reflected in the vision and spirit of
Mrs. McPherson and The Foursquare Church. Mrs. McPherson was deeply consecrated, devoted
to nurture in spiritual disciplines and serious even about such particular, everyday issues as the
propriety of using makeup or attending the cinema. She also modeled a “joy of life,” a healthy
understanding of our positive relation to creation, a full-hearted participation in civic community
life, and much more. 3
So the holiness recommended in our “Declaration of Faith” is serious, deep, balanced, and
healthy. It makes room for and encourages process and growth. And it is practical. The specific
characteristics mentioned in the article, such as faith, love, service, humility, “hiddenness,”
patience, sobriety, unselfishness, and godliness are not mere outward religious ones, but practical
expressions of Jesus’ character that pertain to everyday life.
When the Old Testament says something is “holy,” it means that it is not only “consecrated” or
“set apart” but also special and powerful. To say something is not holy is to say it is merely
common, desecrated, weakened, or even diseased. 4 The Lord Himself is incomparably holy (Isa.
6:3) and calls Israel to imitate that holiness (Lev. 19:2), in both ceremonial or ritual cleansing
and in the conduct of daily life. Direction for this way of living is found in the commandments
and encouraged by the prophets.
For Christians the Law of Moses is not binding in precisely the same way it was for Israel. But
the commandments reveal God’s values and character. They point the way to Christ, and they
give us good direction for the conduct of daily life. The coming of God’s Kingdom in Jesus
created a “new situation” in which Jesus has become the supreme Interpreter of the Law and, in
fact, calls for a right way of living that, while maintaining continuity with it, goes beyond the
standards of the Law. 5 With regard to the true spirit of holiness, it is helpful to remember that the
commandments were never given so that we could achieve relationship with God. Instead, the
commandments were given in order to maintain that relationship, which is already freely
established by grace through faith. And, it is given for our good! (Deut. 6:20-25). If, through the
power of the Spirit, we follow these directives, things will go better. But if we act out the
disordered desires of the lower nature, damage and loss will occur. 6
Paul also calls the Church to holy living. His “gospel,” as presented in the letter to the Romans,
includes not only justification through faith in the blood of Jesus (chapters 1-5), but also
sanctification through inclusion in the death and resurrection of Jesus (6:1-7) and the new life of
the Holy Spirit (8:1-14). That gospel also includes a practical, everyday way of Christian living
(chapters 12-16). Paul urges the Corinthians to “be holy” in practical ways that revolve around
3
See Edith Blumhofer, “Aimee Semple McPherson: Everybody’s Sister”. Grand Rapids; Eerdmans, 1993, p.325.
H. Seebass and C. Brown, “Holy”, in New International Dictionary of New Testament Theology, vol. II, pp. 223238.
5
For some discussion of the teachings of Jesus and Paul regarding a Christian’s relationship to the Law, see G.D.
Ladd, “A Theology of the New Testament”. Grand Rapids; Eerdmans, 1974, pp.124-125; pp.495-510
6
See the argument of Ron Mehl, “The Ten(der) Commandments: Reflections on the Father’s Love”. Multnomah,
1998.
4
3
the larger issues of faith, hope, and love. In his shorter letters as well, Paul calls the Church to a
practical and real way of living that is consistent with the character of God, beneficial to
ourselves and others, and honoring to the gospel (Gal. 5:1-6,10; Eph. 4:17-6:9; Phil; Col. 3:1ff; 1
Thess. 4:1-12; 5:14-23). The Pastoral Epistles, especially 1 Timothy, the content of which we
find reflected in the “Declaration of Faith,” call the Church to reach beyond external religious
knowledge to a sober, humble, and godly life of faith and love. In fact, we can say that, apart
from actively loving other people, there is no true holiness (cf. 1 Thess. 3:13). The general
letters, such as Hebrews, emphasize particular aspects of holiness, and 1 Peter also articulates
this universal call.
Specific Questions
1. What is Christian’s relationship to the Law of Moses?
In the New Testament and at various times throughout church history, the question has arisen as
to whether a Christian is required to follow the entire Law of Moses, including the so-called
“holiness code” of Leviticus. Some churches, such as the Seventh Day Adventist Church, teach
that a person must follow the entire Law of Moses, including the keeping of the Sabbath
specifically on Saturday, in order to be saved. That is not the stance of The Foursquare Church.
God’s law is holy and was given so Israel could maintain its covenant relationship with Him. It
reveals His character, gives guidance for right and healthy living, and prepares the way for Christ
by prefiguring Him and helping us recognize our sinfulness. With the coming of Jesus, a new
situation occurs where the presence of the kingdom of God is manifest and Jesus functions as the
supreme Interpreter of the Law. He did not come to abolish the Law but to “fulfill” it, that is, to
live it out in fullness and to make a way for an even greater righteousness. When confronted by
the question of whether Gentile converts must first become Jews in order to become Christians,
the New Testament church answered, “no,” though the Apostles did issue some fundamental
directives for holy living (Acts 15:1-31). Anyone may choose to keep the entire Law of Moses;
however, it is not required for salvation. We are saved through faith in Jesus (cf. Gal. 2:14-16).
2. How are Gnostic or libertine heresies reflected in the New Testament and seen at points
in church history?
Several of the apostolic letters in the New Testament address the false teaching that Christians
are free from all ethical and moral constraints and may conduct themselves in any way they see
fit. For example, in his letter to the Corinthians, Paul refutes the deception that Christians may
live as they please (cf. 1 Cor. 6:9-10). Likewise, John’s first and second letters emphasize the
humanity of Jesus, showing that, while He had “come in the flesh,” He perfectly kept the ethical
commandments of the law. Throughout church history there have been groups who, on one basis
or another, have taught Christian license, but such teaching is clearly contrary to the heart of the
Law of Moses, the teachings of Jesus, and the directives of the Apostles.
3. What is The Foursquare Church’s stance on questions of conscience (especially 1 Cor.
8:1-9:27 and Rom. 14:1-21)?
The Law of Moses, the teachings of Jesus, and the letters of the Apostles give specific directions
for daily Christian living. For example, it is clear that Christians should abstain from adultery or
“fornication.” Yet there are areas of daily Christian living where serious Christians might
honestly disagree. These areas are sometimes known as things “adiaphora,” which is Greek for
4
“disputed” (cp. Rom. 14:1). For example, in the letters of Paul we find that some of the
Corinthian Christians thought they should not accept invitations to lunch at the pagan temples or
buy meat in the marketplace since it might have been originally slaughtered as a sacrifice to
idols. Others, however, with a greater sense of freedom of conscience, felt free in certain
circumstances to do both. In this matter, Paul counseled them to make their choices on the basis
of conscience, i.e. to do that which would be edifying for them, and that which would be best for
others. In Romans 14, Paul encouraged those with a greater sense of personal freedom not to
look down on those who did not feel as free and to honor their stricter sense of conscience. And
those who had a stricter sense of conscience should also refrain from “judging” those who
seemed to possess more freedom. Everyone should follow his or her own conscience, not
someone else’s.
4. What relationship should Christians have with the psychotherapeutic community?
In recent years Christian churches have wondered what the relationship ought to be between the
churches and those who practice psychological counseling. It seems that, for whatever reasons,
many pastors have entirely abdicated the “care of the soul” to psychologists. On the other
extreme, we find pastors who utterly reject any insight gained through the social sciences.
Foursquare pastors are, of course, free to make their own judgments. But it seems that there is a
wise pathway of moderation that can at once draw on and use in a discerning way the insights
and resources of the counseling community while still pursuing the pastoral care of souls in a
biblical way.
Conclusion
One of the great gifts the The Foursquare Church has to offer the world is a right, balanced,
healthy, and practical way of daily living. The Bible offers a way to live that promotes health,
happiness, goodness, freedom, and power! To ignore this is to become weak, diseased, damaged,
and even destroyed.
•
•
We want our churches to be places where the spirit and life of Jesus are received,
reflected, and replicated.
We want our churches to be places where people can grow and get practical help through
the use of spiritual disciplines and practical life skills.
Recommended Reading
Cole, Neil. Cultivating A Life For God. Church Smart Resources, Carol Stream, IL,1999.
Ladd, George Eldon. A Theology of the New Testament, William B. Eerdmans, Grand Rapids,
MI, 1974.
Lewis, C.S. Mere Christianity. Broadman and Holman Publishers, Nashville, TN, 1943 (1996).
Mehl, Ron. The Ten(der) Commandments. Multnomah, 1998.
Roberts, Ted. Pure Desire, Regal Books, A division of Gospel Light, Ventura, CA, 1999.
5
Discussion Guide #9
Water Baptism and
The Lord’s Supper
“Declaration of Faith” (Article IX)
“We believe that water baptism in the name of the Father and of the Son and of the Holy Ghost,
according to the command of our Lord, is a blessed outward sign of an inward work; a beautiful
and solemn emblem reminding us that even as our Lord died upon the cross of Calvary so we
reckon ourselves now dead indeed unto sin, and the old nature nailed to the tree with Him; and
that even as he was taken down from the tree and buried, so we are buried with Him by baptism
unto death: that like as Christ was raised up from the dead by the glory of the Father, even so we
should walk in newness of life.” 1 (Matt. 28:19; Acts 2:37, 38; Gal. 3:27, 28; Rom. 6:4, Col. 2:12;
1 Pet. 3:20,21; Acts 22:16; Acts 2:41, Matt. 28:19,20)
We believe in observing the Lord’s supper by the sacred use of the broken bread, a precious type
of the Bread of Life, Jesus Christ, whose body was broken for us; and by the juice of the vine, a
blessed type which should ever remind the participant of the shed blood of the Savior who is the
true vine of which His children are the branches; that this ordinance is a glorious rainbow that
spans the gulf of years between Calvary and the coming of the Lord, when in the Father’s
kingdom, He will partake anew with His children; and that the serving and receiving of this
blessed sacrament should be ever preceded by the most solemn heart-searching, selfexamination, forgiveness and love toward all men, that none partake unworthily and drink
condemnation to his own soul. (1 Cor. 11:26; 11:28; 2 Cor. 13:5)
Interview Questions
Water Baptism:
• Is it important to be baptized by immersion in water? Why or why not?
• What takes place for a person when he or she is baptized?
• How will you teach and practice water baptism?
• When a person who was baptized as an infant comes to personal faith, is it necessary for
him or her to be baptized again?
• What is your understanding of the meaning of Jesus’ baptism in water?
The Lord’s Supper:
• Is it important for a Christian congregation to take Communion together? Why or why
not?
• In your view, what differentiates between this practice as a mere ritual and its observance
as a ministry attended by God’s presence and power?
1
1
•
How will you teach, practice, and administrate the Lord’s Supper among the people you
lead?
Water Baptism
Introduction
Especially since the Protestant Reformation of the 16th century, the Church has been divided over
precise understandings and the practice of water baptism. In The Foursquare Church we want to
possess our understandings and pursue our practices with an appropriate humility, focusing not
so much on our precise (and partial! 1 Cor. 13:9,12) understandings as on our obedient and
powerful practice. At a time when many churches neglect water baptism, we do not want to
neglect calling people to water baptism. Since becoming a Christian includes repenting and
being baptized, we are disobedient to the Bible’s directives regarding faithful evangelization and
full conversion if we do not practice baptism. In addition, converts who are not baptized or who
do not witness baptisms can possess an impoverished and weak Christianity that is based on
simply “receiving Jesus” (John 1:14) and ignores repenting of our sins, obeying Jesus Christ, and
dying in order to live again.
A. What does the Old Testament teach about water baptism?
In the Old Testament the role of water baptism in end-time salvation is prefigured by the creation
of the world out of water (Gen. 1), the salvation of Noah and his family through the waters in the
ark (Gen. 6-9; cf. 1 Pet. 3:20-21) and the deliverance of Israel out of the slavery of Egypt into the
Promised Land through the waters of the Red Sea (Exod. 14:19-15:22; cf. 1 Cor. 10:1-2).
Ritual washings, in cases of religious impurity (e.g., Leviticus, Num. 19) and as practiced by a
person as he or she approached God (e.g. the high priest in Exod. 40:12-15; Lev. 8; Num. 8)
were complemented by calls for moral cleansing as well (cf. Isa. 1:6; Ezek. 36:25; Zech. 13:1;
Ps. 51:7). Certain sects (e.g., Essenes at Qumran) made use of baptismal cleansings in order to
create a renewed and holy people, fit to participate in the dawning of a new age. Also, through
proselyte-baptism, a Gentile could be cleansed from sin and made a full-fledged newborn child
of Abraham’s family. 2 The baptism of John, was a “baptism of repentance for the forgiveness of
sins” (Mark 1:4), which “prepared’ his fellow Jews by cleansing them and making room for the
coming of God’s rule in Jesus (Matt. 3:1-12; Luke 3:1-18).
B. What does the New Testament teach about water baptism?
All the Old Testament “prefigurements” find their fulfillment in Jesus Christ, who began his
public ministry with a voluntary submission to the baptism of John, “to fulfill all righteousness”
(Matt. 3:13-17; cf. Mark1:9; Luke 3:21-23). The example of Jesus as the forerunner of our
salvation is full of meaning for believers, but his baptism also represents a powerful entry into
full solidarity with imperfect humanity for the purpose of its salvation. The Sinless One
voluntarily joins himself with sinful humanity in order to deliver it to glory. 3 After His
resurrection, Jesus gave express command to his disciples: “Go therefore and make disciples of
2
3
R. P. Martin, “Worship in the Early Church”, Eerdmans, 1964, pp.88-90, 98
K. McDonnell, “The Baptism of Jesus in the Jordan”, Michael Glazier/Liturgical Press, 1996, p.241.
2
all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit;
teaching them to observe all the things I have commanded you” (Matt. 28:19-20).
On the Day of Pentecost, following the proclamation of the gospel, those who desired to become
Christians asked Peter and the other apostles, “Men and brothers, what should we then do?”
Peter replied, “Repent, and be baptized, every one of you, in the name of Jesus Christ for the
forgiveness of sins; and you too shall receive the gift of the Holy Spirit” (Acts 2:37-38). In the
detailed conversion stories that follow through the book of Acts, those who believed were
baptized (cf. Acts 2:41; 8:12-13; 9:18; 10:48; 16:15, 33; 18:8; 19:5). In Acts and throughout the
New Testament, baptism is related to repentance, faith, and the reception of the Spirit.
In his letter to the Romans, Paul explains that our deliverance from the penalty of sin is
accomplished through faith in the blood of Jesus (Rom.1:18-5:9). Our deliverance from the
power of sin is made possible by our inclusion in the death and resurrection of Jesus –in order to
put “the body of sin” out of operation and to receive the gift of the new Spirit (Rom. 5:9-8:14).
This inclusion in the death and resurrection of Jesus, accomplished by God’s putting us “in
Christ,” is modeled by water baptism (Rom. 6:1-7).
Being lowered into the watery grave, we are burying our old life and then being raised to
newness of life in the new creation and power of the Spirit (cf. Col. 2:12). Pharaoh’s army is
drowned! Through our faith, by which at baptism we renounce all allegiance to alien authorities,
demonic influences that would seek to draw us back are cut off. 4 Our sins are washed away.
There is established for us and against the accusations of the enemy and even in our own hearts
an external and eternal “rock of remembrance” in accordance with the promise of Jesus:
“Whoever believes and is baptized shall be saved” (Mark16: 16). God’s Spirit may come upon us
in fullness even as it did first upon Jesus Himself, the 120 in the Upper Room and other believers
through the ages. Since baptism signifies union with Christ, all that he has accomplished for us is
signified and communicated by faith through those waters (Gal. 3:27).
Baptism is a public declaration of the Lordship of Jesus in our lives. From our side it signifies
our faith, obedience, submission, and repentance. From God’s side, it proffers and pledges
forgiveness, cleansing, and death and new birth in the freedom and power of the Spirit.
Specific Questions
1. What is the relationship of baptism to salvation?
Arguments over whether or not a person who believes but is not baptized is saved do not seem to
bear good fruit. What is clear is that all who believe are called to be baptized. There is no
question that water baptism apart from faith can save no one. We are saved by grace through
faith in Jesus Christ (John 3:16; Rom. 10:9-10; Eph. 2:8, et al.). But while baptism in itself
cannot save, in the New Testament it is closely linked with the forgiveness of sins (Acts 2:38),
regeneration (John 3:5; Titus 3:5-6) and “salvation” (1 Pet. 3:20-21). It seems that, in the New
Testament, baptism is neither self-operative nor merely symbolic. Both the divine and human
sides are given their proper due. In the end, we want to emphasize the call to baptism and the
powerful benefits for all who respond to that call.
4
In the early church and in many historic liturgies, renunciation of Satan and exorcism of demons is performed as
part of the baptismal ceremony.
3
2. What is The Foursquare Church’s stance on infant baptism 5 ?
In The Foursquare Church we follow the practice of infant dedication and then calling youth or
adults who have come to personal faith to make a conscious, informed choice for baptism. In
our culture, however, ministers will often encounter people in various stages of full conversion.
We may encounter people who believe but have not been baptized. Or we may encounter those
who have been baptized but have not yet come to personal faith. If a person, who was baptized
as an infant or small child comes to personal faith as an adult and wishes to obey the call to
baptism, we will gladly baptize again. This does not necessarily imply either a negative judgment
on another church’s baptism or any lack of respect or gratitude for the loving actions of parents.
Rather, it represents our support of a person’s conscientious obedience in faith through the Spirit
to the call of Jesus.
3. What mode of baptism should be used?
Our understanding of the Greek term baptizo 6 and the full symbolism of baptism lead us to
practice immersion. However, we can imagine God honoring a baptism that, for some
circumstantial or personal reason, is performed in the manner of sprinkling or pouring.
4. What baptismal formula should be used?
The “Declaration of Faith” employs the phrase “in the name of the Father and the Son and the
Holy Ghost,” which is taken from Matt. 28:19. This differs from Peter’s (and Acts’) phrase, “in
the name of Jesus” (Acts 2:38; cf. Acts 8:16; 10:48; 19:5). At times Pentecostal churches have
divided over which of these phrases should be used when baptizing. But it seems that Peter used
this phrase only to emphasize the saving role of Jesus. He would not have been uncomfortable
with the Trinitarian formula found in Matt. 28:19. This was the formula that predominated in the
Early Church and still does today. Therefore, while The Foursquare Church is Trinitarian and
recommends the use of the Trinitarian formula, we would certainly not forbid the use of the
formula, “in the name of Jesus,” as long as it does not represent a polemic against a Trinitarian
understanding. 7
Conclusion
•
•
We want Foursquare pastors to possess a good understanding of the powerful benefits of
water baptism and teach these concepts to people.
We want pastors who lead converts into a discipleship that involves not only “receiving
Jesus” but also repenting, being baptized, and receiving the Holy Spirit (Acts 2:38).
The Lord’s Supper
5
For a brief look at understandings in favor of both infant and adult baptism, see Hayford’s Bible Handbook,
“Baptism”. For a fuller history of different views, see Bridges “The Waters That Divide”.
6
. See Hayford’s Bible Handbook, “Baptism”. For the Greek word Baptizo, see G.R Beasley-Murray, “Baptism” in
New International Dictionary of New Testament Theology, Colin Brown editor, pp.144ff
7
See J.W. Hayford, “Questions on Baptism”, chapter 10 of new book (title?), material from former pamphlet “New
Born”.
4
Introduction
This sacrament is referred to as “the Lord’s Supper” (1 Cor. 11:20), “Eucharist” (Matt. 26:26;
Mark 14:22; Luke 22:19; 1 Cor. 11:24, from the New Testament Greek word, eucharisto, “to
give thanks”), “the breaking of the bread” (Luke 24:35; Acts 2:42,46; 20:7, 11) and
“Communion” (Greek, koinonia, 1 Cor. 10:16-17). The Church has from its beginning
celebrated and received the bread and the wine. These serve as a remembrance of Jesus, a
declaration and fresh reception of the benefits of His substitutionary and atoning death, and a
means of looking ahead to His coming again to consummate the new kingdom of God (1 Cor.
11:26). While this observance has in certain times and places appeared to degenerate into empty
ritual and has been viewed by some as an overemphasized means of unrighteous ecclesiastical
control, 8 for our church family the commemoration of the Lord’s Supper is an important and
powerful act of obedience to the commandment of Jesus who said, “Take, eat, this is my body,
broken for you. Do this in remembrance of me” (1 Cor. 11:24).
For Discussion
In the Old Testament, powerful “prefigurements” of the Lord’s Supper can be seen in the wine
and bread of the first fruits that were offered as a sacrifice of gratitude to the Lord; the provision
of manna for pilgrims journeying through the wilderness to Promised Land (Exod. 16); and the
commemoration of the Passover feast (Exod. 12:1ff). This important festival of national
deliverance both recalled/relived the Lord’s salvation of his people out of slavery and pointed
ahead to the Messianic age. Standing “ready” with staff and shoes, in pilgrim garb, the head of
the household takes in his hand the unleavened loaf and recites a formula taken from
Deuteronomy 16:3: “This is the bread of affliction which our fathers ate when they came out of
Egypt.” Also at the meal, the story of the exodus was “declared”(Hebrew Haggadah, Exod.
13:8). 9
Although not all features of a Passover feast are noted as present at the “Last Supper” (Matt.
26:17-30; Mark 14:12-26; Luke 22:7-23; John 13:1ff.), the gospel reports are full of Passover
imagery and form the basis for the Church’s later celebration of the Lord’s Supper: “Do this in
remembrance of me” (1 Cor. 11:24); “Christ, Our Passover, is sacrificed for us” (1 Cor. 5:7).
What distinguishes the Last Supper from the Passover feast are the words of institution, which
identify the bread as Jesus’ body and the cup as his blood; the reference to the “new covenant,”
which interprets Jesus’ death as inaugurating the new covenant of Jeremiah (Jer. 31:31-34); and
Jesus’ command to repeat the meal: “Do this in remembrance of me” (1 Cor. 11:24-25). 10
8
For example, Ignatius of Antioch (c.110 A.D.) To The Smyrnans 8:1, “Let only that Eucharist
be regarded as legitimate which is celebrated under the bishop or him to whom he has entrusted
it.”
9
For example, Ignatius of Antioch (c.110 A.D.) To The Smyrnans 8:1, “Let only that Eucharist
be regarded as legitimate which is celebrated under the bishop or him to whom he has entrusted
it.”
10
Martin, Worship in the Early Church, pp.114-115
5
Other New Testament allusions shed light on the full power and import of the Lord’s Supper: the
multiplication of the loaves and the superabundance of distinctive bread (Matt. 14:13-21, 15:3237; Mark 6:30-44, 8:1-10; Luke 9:11-17; John.6: 1-15); the revelation on the Emmaus Road,
where Jesus was “made known to them in the breaking of the bread” (Luke 24:35); and the
Bread of Life discourse in John’s Gospel, where there is contemplated the reception of eternal
life through eating Jesus’ flesh and drinking his blood (John 6:1-14, 22-71). 11
The Lord’s Supper is an observance rich in symbolic meaning. Here are a few of the powerful
truths ministered to us in the bread and cup:
1. A CELEBRATION of triumph and blessing
While humility, repentance, and reverence are always appropriate in our approach to the
Lord’s Table, it is also appropriate to come in an attitude of celebration and thanksgiving.
We eat and drink with gratefulness for the Father’s amazing love and for the salvation he
has freely and richly provided through the death of Jesus on the Cross. Since Jesus
through the Cross has defeated death and hell and secured freedom from guilt and shame
for all who believe, Communion is a celebration of eternal victory (cf. John 12:31, 19:30;
Col. 2:14-15; Rev. 12:10-11).
2. A DECLARATION of Jesus’ atoning and substitutionary death
When we celebrate the Lord’s Supper in accordance with the directive of Jesus, we are
“proclaiming” (Gk. katangello, 1 Cor 11:26) the atoning and substitutionary death of
Jesus, the sinless “Lamb of God” (John 1:29), who offered Himself up to God once and
for all for the sins of the world (1 John 2:2), until He comes again. The Communion
celebration, therefore, is a proclamation of love, life, and liberty for all who believe.
3. A REMEMBRANCE of God’s deliverance
Although the Lord gave the Israelites the yearly Passover to help them remember their
deliverance from Egypt, in time many stopped observing the feast. This neglect brought
about destruction and the loss of precious gifts (Deut. 6:12-15, 8:12-20; cf. 2 Chron.
36:21; Jer. 29:10). This should serve as a warning to the Church today not to ignore the
Lord’s command to “do this in remembrance of me” (1 Cor. 11:24). But “remembrance”
in the biblical sense means more than mere historical recollection. It also entails
reenactment and even a fresh reception of the benefits provided by Jesus’ death. In
Communion we “take” and “eat” to ourselves the health, strength, sustenance and life of
Jesus and apply to our hearts, lives and homes the forgiveness, redemption and freedom
of His shed blood. We re-encounter Jesus by faith and in the power of the Holy Spirit.
4. A COMMUNION with God and with one another
11
Since this section is most likely seeking to emphasize “the scandal of full incarnation” in the face of docetic
doctrines of Christ, it is probably not primarily speaking to the Lord’s Supper. However, we can certainly see
application, for example in the “gathering” of the bread (“Take, eat”), the offer of life, etc. “This passage is not
about the Lord’s Supper, but the Lord’s Supper is about this passage” (C. Brown, NIDNTT, “The Lord’s Supper”,
p.535. Also, Jack Hayford, Grounds For Living”, pp.139-140: (In Jn.6, “he was not speaking of a literal eating and
drinking. He was describing a power-filled way of partaking of the Lord’s table-“my body and my blood.”.
6
In partaking of the Lord’s Supper we recognize the Lord’s presence not only in the
elements but also in His Body, the Church. Believers have a “communion” made possible
by the death of Jesus and the power of the Holy Spirit. We are not only united spiritually
with God but also with one another--joined together in “one loaf”(1 Cor. 10:16-17,
11:27-34).
5. An EXAMINATION of our hearts and lives. (1 Cor. 11:27-34)
In taking Communion, believers are encouraged to allow the Holy Spirit to examine their
lives and convict of sin He finds there. This prayerful reflection is not undertaken to
determine whether or not we are perfect. We are certainly not. Rather it is a Spirit-led
self-judgment undertaken to see if there is any area that might need to be made right
before God, or any offense that needs to be reconciled with another. Because of this, the
Lord’s Supper is also a time for renewal in purity and healing of relationship with others.
Specific Questions
A. How is Christ present in the elements?
Following the New Testament period churches generally celebrated the Lord’s Supper in their
worship services. 12 Early Christian thought wisely refrained from exacting explanations of
“how” Christ is present in the bread and cup, but their language did reflect an understanding of a
real “presence” in the elements. 13 Sacrificial language was used at times, but the saving,
churchly, and moral implications of the Lord’s Supper tended to predominate.
By the time of Augustine (A.D. 354-430), a division had arisen between those who saw the bread
and cup as merely symbols reminding us of Christ and those who believed He was literally
present in the elements. This philosophic question of the precise relation between the “sign” and
the “thing signified” tended to dominate Western thinking on the subject for centuries. 14 Out of
the debates and divisions of the Protestant Reformation in Western Europe in the early 1500s
emerged four general ways of understanding this relationship:
12
For a description of a Christian worship service in Palestine c.155 A.D., including the receiving of Communion,
see Justin Martyr, Apology I, 65-67. ((To the pagan Emperor Antonius, explaining what Christians did: “On the day
we call the day of the sun, all who dwell in the city or country gather in the same place. The memoirs of the
Apostles and writings of the prophets are read, as much as time permits. When the reader is finished, he who
presides over those gathered admonishes and challenges them to imitate these beautiful things. Then we all rise
together to offer prayers…for ourselves…and for all others, wherever they may be, so that we may be found
righteous by our life and actions and faithful to the commandments so as to obtain eternal salvation. When the
prayers are concluded we exchange the kiss. Then someone brings bread and a cup of water and wine mixed
together to him who presides over the brethren. He takes them and offers praise and glory to the father of the
universe, through the name of the Son and the Holy Spirit and for a considerable time he gives thanks (Gk.
eucharistian) that we have been judged worthy of these gifts. When he has concluded the prayers and thanksgivings,
all present give voice to an acclamation by saying, “Amen”. When he who has presided has given thanks and the
people have responded, those whom we call deacons give to those present the “eucharisted” bread, wine and water
and take them to those who are absent.”
13
For example, see Ignatius of Antioch, Letter to the Smrynans, 7.1; cf. also J.N.D. Kelly, Early Christian
Doctrines, pp.193-199.
14
In the Eastern churches, which possess a more “dynamic” understanding of Eucharist and which place more
emphasis on the encounter with Christ Himself through the Holy Spirit, questions about the precise relation between
“sign” and what it signifies have never been a focus.
7
1. Transubstantiation
This is the official understanding of the Catholic Church, which believes in a “conversion” or
“change” in the substance of the bread and wine into the actual body and blood of Jesus. 15
2. Real Presence or Consubstantiation
This is the view of Luther and Eastern Orthodox churches, which hold that the elements
remain unchanged, but that the actual body and blood of Jesus are “present” with the
elements. 16
3. Symbolic
Championed by Ulrich Von Zwingli and other Reformers and followed by the Baptist and
Anabaptist traditions, as well as some present day Evangelicals, this view states that the
elements are mere symbolic representations and not channels of grace.
4. Powerful Sign
This understanding, articulated by John Calvin and other Reformers and also held by the
Anglican Church and many of her daughters (Methodist, et al.), views the elements as signs
that are also used by God as channels of God’s grace through faith and the power of the Holy
Spirit. This understanding, which seems to best represent Scripture, reason and experience
and is recommended by Dr. Duffield and Dr. Van Cleave in Foundations of Pentecostal
Theology also best represents the understanding of The Foursquare Church:
“The elements themselves are only a token, but when received in faith, real communion
with the Lord is experienced and the benefits of that communion are mediated.” 17
B. Should we use wine or juice?
Although Jesus and the Early Church used wine in the Lord’s Supper, some churches, including
the International Church of the Foursquare Gospel, which were part of the 19th-20th Century
Holiness/Temperance Movement in the United States, began to use juice instead. While a
Foursquare church is not prohibited from using wine in the cup, the alternate use of juice can act
as a loving expression of concern for those who are alcoholic, a respectful consideration of those
who abstain from alcohol and a statement against the destructive potential of alcohol abuse.
15
The doctrine of transubstantiation took final form at the Council of Trent (1551): “because Christ our redeemer
said that it was truly his body that he was offering under the species of bread, it has always been the conviction of
the church of God, and this holy Council now declares again, that by the consecration of the bread and wine there
takes place a change of the whole substance of the bread into the body of Christ our Lord and of the whole substance
of the wine into the substance of his blood. This change the holy Catholic church has fittingly and properly called
transubstantiation.” Quoted in “Catechism of the Catholic Church”, United States Catholic Conference/Libreria
Editrice Vaticana. Vatican City, English Translation 1994, par. 1376, p. 347.
16
While not embracing transubstantiation, against those who taught the elements as merely symbolic, Luther would
often say, “He did not say, “This represents my body, but this IS my body.”
17
“Foundations”, p.438
8
Conclusion
Although in some churches today the Lord’s Supper may be neglected, in Foursquare churches
we do not want to do that. Like the Passover meal, the Lord’s Supper has been given to us to act
against the tragic tendency to forget. There is also an impartation of spiritual life through
“taking” and “eating” in obedience to the command of Jesus, and the receiving of Communion
also serves as a point of examination, renewal and binding together in one body. We want these
blessings to be part of the life of every Foursquare church.
Foursquare pastors should possess a good understanding of the powerful benefits of regular
participation in the Lord’s Supper. They should teach them to the congregation and regularly
lead them to the Lord’s Table to “remember,” to give thanks and to together freshly appropriate
and apply the powerful benefits of Jesus’ life.
Recommended Reading
Beasley – Murray, G.R., Baptism in the New Testament, William B. Eerdmans Publishing Co.,
Grand Rapids, Michigan, 1962
9
Discussion Guide #10
The Baptism in the Holy Spirit
“Declaration of Faith” (Article X)
“We believe that the baptism of the Holy Spirit is the incoming of the promised Comforter in
mighty and glorious fullness to endue the believer with power from on high; to glorify and exalt
the Lord Jesus; to give inspired utterance in witnessing of Him; to foster the spirit of prayer,
holiness, sobriety; to equip the individual and the Church for practical, efficient, joyous, Spiritfilled soul-winning in the fields of life; and this being still the dispensation of the Holy Spirit, the
believer may have every reason to expect His incoming to be after the same 3manner as that in
which He came upon 4Jew and Gentile alike in Bible days, and 5as recorded in the Word, that it
may be truly said of us as of the house of Cornelius: 6the Holy Ghost fell on them as on us at the
beginning.” 1 (John 14:16, 17; Acts 1:5,8; 2:4; 8:17; 10:44-46; 19:6, 1Cor. 3:16)
Interview Questions
A. Doctrinal
• What do you believe the Bible teaches about Pentecost as the fulfillment of “the promise”
referred to by Jesus (Luke 24:49; Acts 1:4, 5)?
• What terms does the Bible use to describe this experience? Does the Bible teach that this
event continues to be available to every Christian today?
• How will you teach this subject and lead people into Holy Spirit baptism?
B. Practical
• What was your personal experience in receiving the baptism in the Holy Spirit?
• How might you lead someone in receiving this gift?
• What is your personal expectation regarding speaking in tongues when you pray for
someone to receive the baptism in the Holy Spirit?
Introduction
For our church family, the intentional reception of the power and fullness of the Holy Spirit is
very important. It is this power and fullness of the Spirit that enable us first to be witnesses by
equipping us to see and hear God, and then to effectively testify with our lips and our lives to
what we have seen and heard (Acts 4:20). In addition, we experience the manifestation of
prophetic gifts, and we are enabled to know deeper dimensions of worship, sanctification, prayer,
and evangelism.
In the book of Acts the reception of Spirit baptism was commonly accompanied by speaking in
tongues (Acts 2:4; 8:17-18; 9:17-18; 10:44-46; 19:6) and prophecy (Acts 2:18; 19:6). It is our
1
1
expectation that receiving the baptism in the Holy Spirit will bring with it the ability to speak in
tongues and to participate in other prophetic manifestations and gifts of the Holy Spirit (Acts
2:17-18; 1 Cor. 12: 14). It is further expected that a Foursquare pastor will lead people into an
intentional reception of Spirit baptism, teach the value of speaking in tongues, and, in concert
with the expressed heart of the apostle Paul, encourage believers to speak in tongues (1 Cor.
14:5). Indeed, believers are to seek and tarry for the fullness of the Spirit and to zealously seek
after spiritual gifts (1 Cor. 12:31; 14:1).
While we recognize some diversity in the precise doctrinal formulation of this experience, it is
critical to our movement that pastors and congregations actively seek and receive the “coming
upon” of the Spirit in power, and that they zealously pursue the manifestation of all spiritual
gifts, including speaking in tongues. To this end a Foursquare pastor is expected to model and
teach the importance of these things, leading those who are ready into the intentional reception of
Spirit baptism. As a practical matter, pastors should provide opportunities for people to have
hands laid on them to receive the “coming upon,” anointing or fullness of the Spirit’s power.
The expression “baptize(d) in/with the Holy Spirit” is a term found in all four Gospels.
According to the Gospels, John the Baptist emphasized that the One coming after him would not
only baptize with/in water, but with/in the Holy Spirit (Matt. 3:11; Mark 1:8; Luke 3:16; John
1:33; Acts 1:4; 11:16). In Luke and Acts, where this motif receives special emphasis, “baptism in
the Spirit” seems to refer to the “incoming” (“Declaration of Faith”) and refers especially to the
“coming upon” of the Spirit. First Jesus is anointed (Luke 3:22; 4:1, 14, 18; 5:17; Acts 10:38),
and then successive groups of His disciples are also anointed with “power” to be His “witnesses”
(Luke 24:49; Acts 1:8). This coming upon of the Spirit in power created and enabled a prophetic
community. Spirit baptism continues today to enable the church to see and hear the things of
God and then to testify about them with our lips and our lives.
The Old Testament also witnesses to the Spirit’s presence and work, especially in creation (Gen.
1-11) and in the life of “the early charismatics,” such as Moses, the judges, and the prophets
(Welker, God the Spirit). Under the old covenant, certain prophets, priests and kings had the
Spirit come upon them to anoint them for service. Then, in due time, Jesus, the consummate
Prophet, Priest and King, coming to the waters of Jordan, also had the Spirit come upon Him and
anoint Him to conduct His unique prophetic and messianic ministry (Luke 3:22; 4:1, 14, 18).
Now, as a result of Jesus’ death, resurrection, and ascension, all believers may receive the
coming upon in power of God’s Spirit from Jesus, the Baptizer, not just select “prophets, priests,
and kings”…“and they shall prophesy” (Acts 2:16-18, 38-39).
1. What is the purpose of the Baptism in the Holy Spirit?
The Day of Pentecost ushered in the timeless “promise of the Father” which Jesus prophesied
would come upon His disciples saying they would be “baptized with the Holy Spirit.” (Acts
1:5; 11:15,16). The purpose of this “baptism” is to provide spiritual power for living (Jude
20), serving (Eph. 6:18) and bearing witness to Christ (Acts 1:8).
Therefore we are unswerving in our passion for pursuing this experience to which Christ
calls us, so that we might be enabled to minister His life, truth, and power to our world.
2
2. Does God intend for every believer to receive the Baptism in the Holy Spirit?
We believe that the actions of the apostles reveal the priority of the early church for seeing to
it that believers were initiated in Holy Spirit fullness (His being “received” or “coming upon
them”). Their converts who had not yet received were taught and ministered to in ways that
assisted each one to desire and receive this experience (Acts 8:14-19, 19:1-6).
Therefore, we place great importance on teaching and leading believers to seek Jesus for
their own experience of the baptism in the Holy Spirit, and to desire, expect and welcome His
incoming “as…at the beginning” (Acts 19:6).
3. Is the Baptism in the Holy Spirit a grace or experience distinct from and subsequent to
regeneration?
We believe that being filled with (or baptized in) the Holy Spirit is an experience distinct and
separate from a person’s regeneration. While new birth and baptism in the Holy Spirit may
chronologically occur in immediate proximity, these experiences are neither simultaneous
nor synonymous (Acts 9:17; 10:44-48).
Therefore, we receive the promise of the “seal of the Holy Spirit” as offered after we believe
(Eph. 1:13) and do not see new birth and baptism in the Holy Spirit as one and the same.
4. What is the purpose of speaking in tongues?
We consider speaking in tongues to be all of the following:
a) A worthy expression of praise to God (Acts 2:11; 1 Cor. 14:16).
b) A gift assisting us to pray according to the will of God (Rom. 8:26; 1 Cor. 14:2, 14-16).
c) One of the signs Jesus said would characterize believers (Mark 16:16-19).
d) A blessing from God that is nurturing and practical (1 Cor. 14:3; Jude 20).
e) A gift available to all until the return of Jesus Christ (1 Cor. 13:8-10; Acts 2:39; Acts 10
44-48, 19:1-6; 1 Cor. 14:5).
Therefore, we urge all believers to receive the blessing of speaking in tongues so that the
multiple benefits of this Spirit-enabled resource may edify their daily lives (John 7:37-39).
5. Can every believer speak in tongues?
We believe that God’s Word urges every believer to seek Jesus as the baptizer in the Holy
Spirit and to be open to “speaking with tongues as the Spirit gives utterance” (Acts 2:4), not
merely as a requirement to verify one’s experience or spiritual worth, but as a grace intended
to be a regular part of our daily “walk” in the Spirit.
Therefore, we are not passive concerning the subject of ministering the fullness of the Holy
Spirit or in teaching the desirability of speaking with tongues. To us, these bring a dimension
intended for every believer as a daily resource in Christ (1 Cor. 14:18). However, if the
subject is approached as a dogma in which tongues is required as a proof, something of its
beauty is lost and the focus of attention is misdirected.
3
6. What if someone does not speak in tongues when receiving Spirit baptism?
We want to lead people into a place where they can experience these gifts but we do not want
to artificially manufacture them.
Therefore, it is probably best to work with each person individually. We should help people
personally and consciously embrace all God has for them. Then, when people do not speak in
tongues, we can lead their hearts to restful confidence in God’s commitment to them while
still encouraging them to be expectant as they continue seeking this gift.
7. Are there different uses for the gift of tongues?
The New Testament clearly distinguishes between the following:
a) The “gift of tongues” as a public exercise not granted to all believers (1 Cor. 12:10,30)
and always to be accompanied by an interpretation (1 Cor. 14:5, 26-33).
b) The believer’s private speaking in tongues “to God” (1 Cor. 14: 2), which enables prayer,
praise, and worship (1 Cor. 14:14-18) as well as spiritual warfare (Eph. 6:18-20) and selfedification (Jude 20).
Therefore, we do not confuse the public gift and the private exercise of the spiritual
language. We maintain liberty with order regarding “tongues” in congregational life, and
constancy with fervor regarding “tongues” in private devotional life.
8. How can a believer remain full of the Holy Spirit?
The baptism in the Holy Spirit is not intended to be an isolated event but rather the
commencement of a “walk in the Spirit” (Gal. 5:16, 25) by which believers are repeatedly
refreshed and strengthened. In Spirit baptism, there is an initiatory encounter with the Spirit
that awakens a new closeness to God. Yet, the presence of the Spirit must be continually
cherished and sought after through prayer, Bible study, and worship if a person is to remain
“full of the Spirit.”
Therefore, we do not complacently rest on a past experience, but daily pursue being “filled
with the Holy Spirit…giving thanks always for all things to God the Father in the name of
our Lord Jesus Christ” (Eph. 5:18-20).
Conclusion
Policy for licensing with respect to doctrine and practice of Spirit baptism and speaking with
tongues
• Senior pastors and those who desire an international license must themselves speak in
tongues.
This is to a great degree a practical issue: If a person is going to preside over a church
and church services where charismata are operating, he or she would also need to move
in them. To administer the baptism in the Holy Spirit with speaking in tongues, it is
necessary for the minister to have experienced this as well.
• Those who desire a district license or higher (level 3 or above) must themselves speak in
tongues. Those seeking a staff ministerial credential (level 4) need not speak in tongues
but must be an “earnest seeker thereof.”
While we can recognize that a person who has not yet spoken in tongues may serve as
support staff in a local situation, it is important that he or she be sympathetic to the
baptism in the Holy Spirit, speaking in tongues, and spiritual gifts; it is also important
4
•
that this person be actively seeking God for these manifestations in his or her own life (cf.
1 Cor. 12:31; 14:1).
All licensed candidates must affirm and be able to teach the “Declaration of Faith” and be
willing and able to conduct Foursquare ministry in accordance with the expectations
expressed in these discussions.
We realize that there may be some diversity in a pastor’s precise doctrinal formulation of
the baptism in the Holy Spirit; but the expectations expressed in the “Declaration of
Faith” represent the passion and faithful stewardship of our church.
Recommended Reading
Duffield, Guy P. and Nathaniel Van Cleave. Foundations of Pentecostal Theology. L.I.F.E. Bible
College, 1983, 261-356.
Hayford, Jack. The Beauty of Spiritual Language.
Hayford, Jack. Spirit-Filled. Wheaton IL: Tyndale House Publishers, 1995.
Stronstad, Roger. The Charismatic Theology of St. Luke. Hendrickson Publishers, 1985.
Williams, J.R. “Baptism in the Holy Spirit” in Dictionary of Pentecostal and Charismatic
Movements Grand Rapids, MI: Zondervan, 1988, 40-48.
Bibliography
Blumhofer, Edith L. Everybody’s Sister. Grand Rapids, MI: Eerdmans Publishing, 1993.
Dayton, Donald. “From Christian Perfection To The Baptism of the Holy Ghost” in Pentecostal
and Charismatic Origins. Plainfield, NJ: Logos International, 1975. Vinson Synan, Editor,
39-54.
Dunn, J.D.G. Baptism in the Holy Spirit. Philadelphia: Westminister, 1970.
Green, Michael. I Believe in the Holy Spirit. Grand Rapids, MI: Eerdmans Publishing, 1992
Reprint.
Hollenweger, Walter J. The Pentecostals. London: SCM Pres, 1972.
Hollenweger, Walter J. Pentecostalism: Origins and Developments Worldwide. Peabody, MA:
Hendrickson Publishers, 1997.
Hummel, C.G. Fire in the Fireplace. Downers Grove: Intervarsity Press, 1978.
Lederle, Henry I. “Initial Evidence and the Charismatic Movement: an Ecumenical Appraisal” in
Initial Evidence. Peabody, MA: Hendrickson Publishers, 1991. Gary Be. McGee, Editor.
Menzies, R. “Empowered for Witness: The Spirit in Luke-Acts” in Journal for the Study of the
New Testament Supplement Series. England: Sheffield Press, June 1991.
Menzies, W.W., “The Non-Wesleyan Origins of the Pentecostal Movement” in Pentecostal and
Charismatic Origins Plainfield, NJ: Logos International, 1975, Vinson Synan, Editor, 81-98.
Menzies, W.W. Synoptic Theology: An Essay on Pentecostal Hermeneutics Paraclete, Spring
1975, 14-21.
Stronstad, Roger. The Charismatic Theology of St. Luke. Hendrickson Publishers, 1985.
Welker, Michael. God the Spirit. Minneapolis, MN: Fortress Press, 1994.
5
The Spirit-Filled Life
“Declaration of Faith” (Article XI)
“We believe that while the Holy Spirit is as a mighty rushing wind and as tongues of living flame that can
shake and set ablaze whole communities for God, He is also as a gentle dove, easily grieved and wounded
by impiety, coldness, idle conversation, boastfulness, a judging or criticizing spirit and by thoughts and
actions dishonoring to the Lord Jesus; that it is therefore, the will of God that we live and walk in the
Spirit, moment by moment, under the precious blood of the Lamb; treading softly as with unshod feet in the
presence of the King; being patient, loving, truthful, sincere, prayerful, not murmuring, instant in season and
1
out of season, serving the Lord.” (Eph. 4:30-32; 6:18; Rom. 12:1,2; 1 John 2:6; Gal. 5:16, 25; 1 Cor. 3:17)
Interview Questions
•
•
What does it mean to be “filled with the Spirit” according to Ephesians 5:18?
How will you help people walk in Spirit fullness?
Introduction
Jesus Christ baptizes people in the Holy Spirit today just as He did in New Testament times.
With that powerful experience comes the ability for Christians to lead wonderfully joyful and
Christlike lives out of the “overflow” of the Holy Spirit’s life within them. We, therefore, expect
pastors not only to help believers embrace and experience the baptism in the Holy Spirit but also
to teach people by example and word how to live a truly Spirit-filled life. Spirit-filled people live
grace-filled lives free from condemnation, clearly aware of their intimate relationships with God.
They nurture their relationships with God by taking time every day to drink deeply of the Holy
Spirit’s life, and they will see the fruit of the Spirit produced in their lives in increasing
abundance. Because of the Spirit’s fullness being renewed in them moment by moment, their
actions and decisions will be increasingly motivated by love for God and others. They will be
people who walk in joyful humility, free from bitter and judgmental attitudes, and deeply
committed to serving God with fervor and joy.
For Discussion
The discussion is framed around the following four aspects of living a Spirit-filled life:
1
1
A. Being Baptized in the Holy Spirit
It is important to remember that it was expected that all believers in New Testament times
would be baptized with the Holy Spirit in the powerful, experiential sense that Pentecostals
have advocated (Hayford 48). The accounts in Acts 8:14-17 and Acts 19:1-6 demonstrate the
importance placed upon the initial experience of being filled with the Spirit. In both
passages, the believers’ lack of experience with the Holy Spirit was quickly rectified by the
Apostles. It was inconceivable to them that a Christian would attempt to live a “Spirit-filled
life” without first being baptized in the Holy Spirit! They knew that being baptized in the
Holy Spirit was the starting point for a life filled with power for living, loving, leading,
serving, and witnessing. While we do not demean other church bodies who choose not to
emphasize the importance of this first step, it is our conviction that it is unkind and naïve to
ask believers to attempt to live the Christian life without this powerful, first filling of the
Holy Spirit. The baptism in the Holy Spirit unlocks a believer’s ability to hear the Spirit’s
direction and releases to him/her the power to be an effective witness for Christ.
B. Being Continually Filled with the Spirit
We would be wrong to think that the Spirit-filled life consists of only a single experience that
somehow gives a believer all the power needed for the rest of life. Indeed, Paul, in Ephesians
5:18 admonishes his readers to “be being filled with the Spirit.” Because we were created to
be dependent upon God, we need to ask Him to “give us this day” portions of spiritual power
just as we ask for daily portions of physical necessities. A Christian who tries to live a
Spirit-filled life without daily seeking to be filled afresh will meet with disappoint and
failure. God never intended for us to be independent of Him. So how can we be being filled
daily? Consider the following:
•
First, prayerful waiting on the Lord for His Spirit’s touch each day is needed. Believers
will find it essential to take time each day to get quiet before the Lord and ask Him to fill
them again with His Spirit, and then wait until the gentle but discernible presence of
God’s Spirit comes upon them. Some compare this to taking the time to stop each day
and drink from the rivers of “living water” Jesus promised us (John 7:37,38). It is hard to
overstate the importance of taking time to be quiet and focus one’s heart on the Lord in
order to receive fresh infilling of God’s Spirit, yet how rare it is that believers, even
Christian leaders, do so!
•
Second, Ephesians 5:18-20 and other passages also seem to make a close connection
between worship and being filled with the Holy Spirit. “And do not be drunk with wine,
in which is dissipation; but be filled with the Spirit, speaking to one another in psalms
and hymns and spiritual songs, singing and making melody in your heart to the Lord,
giving thanks always for all things to God the Father in the name of our Lord Jesus
Christ” (NKJV). Note here that the command to be filled with the Spirit is followed by
the clearly related actions of speaking to one another in psalms, etc. Even in the Old
Testament the Spirit’s hand upon a person was linked to worship. A particularly
interesting account is found in 2 Kings 3:15 where the hand of the Lord comes upon
Elisha while a musician was playing! Certainly, then, a person wishing to be filled with
the Spirit on a continuing basis is one who is constantly worshipping.
2
•
Third, there are several references in the New Testament to praying in or with the Spirit
(See Eph. 6:18, Jude 20 and 1 Cor.14:15.). The context for the Corinthians passage
makes it clear that praying in the Spirit is praying in unknown tongues, so Paul is telling
us that praying in a spiritual language is an important part of being filled continually,
especially since he had earlier explained that the one who prays in an unknown tongue
builds himself up (14:4). Many believers today confirm by their own experience that the
regular exercise of a prayer language is an essential part of being continually filled with
the Holy Spirit. Prayer beyond praying in tongues is also a part of the Spirit-filled life, of
course, particularly if we remember that all prayer is to be “prayer in the Spirit,” inspired
and motivated by the Holy Spirit.
C. Being Led by the Spirit
“But when he, the Spirit of truth, comes, he will guide you into all truth” (John 16:13, NIV);
“because those who are led by the Spirit of God are sons of God” (Rom. 8:14, NIV; see also
Gal. 5:18); “I say then: Walk in the Spirit, and you shall not fulfill the lust of the flesh” (Gal
5:16 NKJV). These passages make it clear that believers are to be following the guidance of
the Holy Spirit. We are filled to follow. But how do we do so?
•
First and most important, we must remember that walking in the Spirit is a “grace walk.”
We do not follow the Spirit in order to improve our status with God, stay saved, etc.
Rather, we obediently follow the Spirit because we are saved--saved by grace. So it is no
surprise that there is a frequent connection in Scripture between grace (and faith) and
Spirit fullness. Therefore, as we seek to walk in the Spirit, our focus should not be on a
list of sins to avoid as if by our own efforts we could avoid them; instead our focus
should be on living in the fullness of the Spirit. As Paul reminds us, if we live by the
Spirit sinful behaviors and attitudes will not be produced in our lives. But a healthy,
joyful relationship with God based on grace gives birth to a life that looks increasingly
like Him, reflecting the joyful obedience and consistent good works.
•
Second, the phrase “led by the Spirit” clearly implies that the believer is willing to
follow, that s/he is yielded to God’s plans and direction. “Some …try to be more
committed. What they need is to be more submitted. There is a significant difference
between a personal determination to try harder and a complete abandonment of one’s self
to God’s purposes” (Blackaby 100). Only those who are yielded to Spirit’s leading will
be led by the Spirit!
•
Third, being led by the Spirit requires listening to the Spirit. We do this first by
thoroughly acquainting ourselves with His ”vocabulary,” the Bible. Note again that we
read the Bible to hear His voice, not to make ourselves more spiritual to earn points with
God. In his book, Steve McVey makes it very clear that being led by the Spirit is a grace
walk. Being led by the Spirit also requires us take time to focus on His voice. Every
Spirit-filled believer can hear the Spirit’s voice, learning to hear the Spirit well does not
happen overnight. The two keys to hearing Him well are 1) approaching Him with a
complete willingness to obey what He says and 2) obeying quickly and thoroughly what
we do hear. When the Spirit guides us, our quick choice to follow will increase the
likelihood that we will hear Him more clearly the next time.
•
Finally, even though our focus should not be on sin, there are some things that we are to
avoid or put out of our lives in order not to grieve the Spirit (see Eph. 4:30-32 and similar
3
passages). If we are full of the Holy Spirit and being filled anew each day, the desire to
obey and the desire to put off things that grieve Him will grow stronger. As we put these
things off His presence increases — what a wonderful circle of life!
D. Being Fruitful
A Spirit-filled life is a fruitful life. What do we mean by fruit? There are two primary
definitions of fruit in the New Testament: one has to do with harvest (see John 15:8); the
other has to do with character (see Gal. 5:22-23).
When Jesus told the disciples in John 15 that they would bear fruit, He was thinking of their
being fruitful in the same way that He was fruitful: bringing people into a relationship with
His Father. Their mission was the same as His (John 20:21,NIV). This is why the promise of
the Holy Spirit baptism is given with reference to power to witness (Acts 1:8, NIV). This
power to witness is seen again in Acts 4:23-31, where the believers ask for and receive a
fresh filling of the Spirit in order to boldly and supernaturally bear witness to the good news
about Jesus. Thus, to be Spirit-filled is to be a witness. Some will be more vocal and visible
in their witness, of course, but early believers would not have thought of the Spirit’s fullness
apart from their mission to evangelize the world. They knew when the Spirit had come upon
them that they had received power to be His witnesses and to bear much fruit.
The Spirit’s fullness is not given for the purpose self fulfillment. It is given to make us more
and more like Christ, and no one was more selfless than He! To be filled with His Spirit is to
be filled with His character. It is no accident that the end result of a Spirit-filled, Spirit-led
life is an increasingly Christ-like life: “But the fruit of the Spirit is love, joy, peace, patience,
kindness, goodness, faithfulness, gentleness and self-control. Against such things there is no
law” (Gal. 5:22-23, NIV). A person who claims to be Spirit-filled but who is unforgiving,
divisive, harsh, etc., is either lying or self deceived. Those filled with the Spirit will produce
the fruit of the Spirit, not the works of the flesh.
Specific Questions
1. What does it mean to be “filled with the Spirit” (Eph 5:18)?
The New Testament uses the term “filled with the Spirit” either to refer to the “baptism in the
Holy Spirit” or to describe a person in whom the Holy Spirit is strongly evident. Though
there is a difference between the “baptism” and the “being filled” experiences, there is also a
definite connection between the two. In the early church believers were prayed for to be
baptized in the Holy Spirit (Acts 8, 19), and then were expected to live their lives “habitually
governed and controlled by the Lord, the Holy Spirit, just as Jesus was” (Green 149). Though
the term “filled with the Spirit” can be applied to either situation, in both cases the term
points to the fact that people can be powerfully in-dwelt by the Spirit of God.
2. How will you help people walk in Spirit fullness?
Leadership in this area will touch on your personal life as well as your public ministry and
will include at least the following:
Prioritizing: You will need to set a high priority on leading people to be baptized in the
Holy Spirit, and on being truly led by the Spirit. You will need to prioritize teaching them
how to wait upon the Lord in prayer and to expect that the fruit of the Spirit and the gifts of
the Spirit will both be present in their lives.
4
Modeling: A Spirit-filled life is contagious! If you live a truly Spirit-filled life, people
around you will notice, and their lives will be challenged and changed. They will be drawn to
God and hungry for His fullness in their lives. Most believers in our busy world need to see a
living model of how to take the time to allow the Spirit to fill and control them. You are their
first and most important example.
Prayer: There is, of course, an obvious connection between prayer and the fullness of the
Holy Spirit; this is evident in Luke’s dual emphasis upon prayer and being filled with the
Spirit in both Luke and Acts. Thus, teaching your congregation to pray in the fullest sense of
the word will be essential. Teach that prayer is listening, not just talking. Use Paul’s prayers
as models, praying about spiritual and internal matters rather than merely the material. All of
this and more will be part of your teaching in this area. See some of the resource books listed
below for more on prayer.
Teaching: Teach the “grace walk” we call the Spirit-filled life. In addition to the brief
thoughts in this study guide, consult the resources listed below for more help.
Conclusion
Our Burden
We gladly and fervently proclaim Jesus as Baptizer in the Holy Spirit, so it is unthinkable that
we, as Foursquare pastors, would ask people to attempt to live the Christian life apart from the
Spirit’s fullness. Sad and defeated indeed is the believer who attempts to live the Christian life in
his/her own strength. It is our passionate conviction that we must encourage all new believers to
be baptized in the Holy Spirit and then teach them how to be filled continually with the Spirit. As
we do this, we must continually remind them that walking in the Spirit is a grace walk and that it
takes place as they allow themselves to be led by the Holy Spirit. He will speak to them and He
will empower them to choose to obey!
Our Goals
• We want it to be unmistakably apparent in every Foursquare congregation that we
prioritize the Spirit-filled life and that this begins with every believer’s being baptized in
the Holy Spirit.
•
We want believers who are learning how to draw upon the Spirit’s power and guidance
for their maturing and ministry in Christ.
•
We want our church members to know that “Spirit filled” means grace-filled and that the
character of Jesus will be evident in their daily lives if they are Spirit filled.
•
We want every Foursquare pastor to prioritize, encourage, model, and teach the Spiritfilled life.
5
Recommended Reading
Works Cited
Blackaby, Henry and Richard. Spiritual Leadership, Broadman and Holman, 2001.
Green, Michael. I Believe in the Holy Spirit, Eerdmans, 1975.
Hayford, Jack. Newborn, Tyndale House, 1984.
McVey, Steve. Grace Walk, Harvest House, 1995.
Works recommended for further study (in addition to those cited).
•
•
•
•
•
•
•
•
•
•
Cymbala, Jim. Fresh Wind, Fresh Fire, Zondervan, 1997.
Cymbala, Jim. Fresh Power, Zondervan, 2001.
Cymbala, Jim. The Church God Blesses, Zondervan, 2002.
Cymbala, Jim, The Life God Blesses, Zondervan, 2001.
Decker, John and Sonja. Doing What Jesus Did, Christ’s Ambassadors International, 2003.
Duffield, Guy P. and Nathaniel M. Van Cleave. Foundations of Pentecostal Theology, Life Pacific
College, 1983.
Hayford, Jack. The Beauty of Spiritual Language, Thomas Nelson, 1996.
Hayford, Jack. Grounds for Living, Sovereign World Ltd., 2001.
Hayford, Jack and Sam Middlebrook. Living the Spirit Filled Life, Thomas Nelson, 1992.
McPherson, Aimee Semple. Fire From On High, Foursquare Publications, 1969.
6
The Gifts and Fruit of the Spirit
“Declaration of Faith” (Article XII)
“We believe that the Holy Spirit has the following gifts to bestow upon the believing church of
the Lord Jesus Christ: wisdom, knowledge, faith, miracles, prophecy, discernment, tongues,
interpretation; that according to the degree of grace and faith possessed by the recipient, these
gifts are divided to every and severally as He, the Holy Spirit, wills; that they are to be most
earnestly desired and coveted in the order and proportion wherein they prove most edifying and
beneficial to the church; and that the fruit of the Spirit: love, joy, peace, long-suffering,
gentleness, goodness, faith, meekness, temperance, should be put forth, cultivated and diligently
guarded as the resultant adornment, the constant, eloquent and irrefutable evidence of a Spiritfilled life.” 1 (1 Cor. 12:1,31, 1 Cor. 12:11; Rom. 11:29; 12:6-8; John 15:8; Luke 3:9)
Interview Questions
•
•
•
•
What is your definition of the gifts and fruit of the Holy Spirit?
What is your view of spiritual gifts? 2
How will you teach and administrate the operation of the manifestations of the Spirit (1
Cor. 12:8-10)?
How will you encourage people to grow in the fruit of the Spirit?
Introduction
The expectation within Foursquare is that all ministers will both teach and model, by their lives
and ministries, the power of the Holy Spirit through His special manifestations as listed in First
Corinthians 12. Evidence of these unique manifestations of the Holy Spirit is essential to the
continued ministry of the gospel of Jesus Christ through the Church—both to its members and to
the world. 3 It is also expected that those moving in such ministry will have lives that reflect the
beauty of the fruit of the Spirit and that our ministers will see equal need for both His fruit and
gifts in their lives and ministries.
1
This extended version is quoted from “Declaration of Faith” in The Foursquare Gospel, Aimee Semple
McPherson, Foursquare Publications, 1969.
2
Spiritual gifts, as used in this question and defined in this discussion guide, refer to the nine manifestations of the
Holy Spirit in First Corinthians 12. It does not include the larger dimension of gifts as delineated in Ephesians 4,
Romans 12, First Peter 4, etc. For a discussion of these additional gifts, see Hayford, Jack, Gifts, Fruit and Fullness
of the Holy Spirit, Thomas Nelson Publishers, Nashville, TN, 1993.
3
These manifestations of the Spirit describe means by which resources are provided to expand the dimensions of
Jesus’ own Person and power to touch human need through the members of His Body. They thus “edify,” building
up the Church as believers are ministered to through each manifestation of the Spirit and as the unsaved are touched
supernaturally and brought to the Savior.
1
Questions For Discussion
A. What are the various manifestations of the Spirit?
The gifts of the Holy Spirit that are delineated in First Corinthians 12 are not to be confused with
normal human capabilities. For example, a wise person is not necessarily functioning in the
“message of wisdom” when speaking. The original, New Testament text indicates that these
manifestations are supernatural in source. The Holy Spirit gives them as believers seek and
welcome His supernatural operation at points of need. However, though these manifestations 4 of
the Holy Spirit are supernatural in source, it is important to remember God designed them to be
distributed via human agency (1 Cor. 12:11). This reminds us that even the most ordinary
believer may have occasion to respond to one or more of these extraordinary graces. “Every
Spirit-filled believer is given some capacity for the manifestation of the Spirit.” 5
Although Paul calls the First Corinthians 12 gifts “spiritual gifts” (1 Cor. 12:1), he also terms
each a “manifestation” (1 Cor. 12:7). This distinction in terminology can be very helpful when
distinguishing these particular manifestations from other biblical gifts; for these nine unique
manifestations are not “permanent” like the Ephesians 4 or Romans 12 gifts are (at least one of
which every believer is given); rather, they are “come and go” demonstrations of His power
displayed through yielded believers as He sees the need. Understanding the distinction between
these manifestations and other spiritual gifts given believers therefore “prevents us from
confusing our foundational ministry in life and service for God with our purposeful quest for an
openness to His Holy Spirit’s full resources and power for service and ministry” (Paul Walker,
Spiritual Gifts in New Spirit Filled Life Bible, Jack Hayford ([Editor], Thomas Nelson, Inc.
Nashville, TN., 2002, pg. 1854).
The stewardship of these nine graces is both a privilege and responsibility. 6 We are enlisted to
help others by means of the Holy Spirit’s distributing gifts through us just as He determines (1
Cor. 12:11). Three primary truths are therefore important for effective ministry of these
manifestations:
1. We are not to value one another according to the manifestation(s) the Holy Spirit may
choose to distribute through any given individual. Rather, each believer is to be regarded
as a vessel in his or her own right and is to be valued regardless of the manifestation that
may or may not be demonstrated through his or her life or ministry (1 Cor. 12:14-26).
2. Since these manifestations are vital to effective kingdom ministry, we are exhorted to be
fully informed of their necessity and function when ministering wholeness to people. We
4
Manifestation translates a Greek word (phanerosis) meaning a disclosure, announcement or flash. One can say
then that the Spirit’s nine manifestations in I Corinthians 12 “flash forth from any believer as needed,” for the
common good (1 Cor 12:7, 11).
5
Duffield, Guy and Van Cleave, Nathaniel, Foundations of Pentecostal Theology, LIFE Pacific College Publication,
San Dimas, CA, 1983, pg. 329.
6
The exhortation given in 2 Timothy 1:7 may well be applied here—God did not give us a spirit of timidity, but a
spirit of power, of love and of self-discipline. These words parallel the instruction surrounding the Corinthians
manifestations—we are called to minister by the Spirit of power ( 1 Cor 12); of love (1 Cor 13); and of selfdiscipline (1 Cor 14). Such provides consistency with the call to balance in ministering these manifestations—
passion with discretion and order, yet boldness and expectancy with love and humility.
2
are also to eagerly desire those gifts that best meet the immediate need facing us in the
lives of those to whom we are ministering (1 Cor. 12:1, 31). 7
3. The intended beneficiary of these manifestations is not the one who manifests or
functions in the gift, but the one toward whom a particular manifestation is directed (1
Cor. 12:7). “Gifts are bestowed with the purpose of bringing spiritual profit and
edification to [others]. If a gift is exercised without love or merely as a personal display a
golden bell is changed into a clanging brazen cymbal.” 8
The nine manifestations by which the Holy Spirit ministers through believers are listed below:
•
•
•
•
•
•
•
•
The message of wisdom 9 is supernatural insight or perspective given to ascertain the
divine means for accomplishing God’s will in a given situation, especially where the
outcome of decisions would not be known outside this revelation.
The message of knowledge is spiritual revelation of the divine will and plan with insight
and understanding of circumstances or a body of facts apart from any human resource. 10
Faith is the spontaneously granted, supernatural capacity to believe God without doubt
and to meet adverse circumstances with trust in God’s messages and words.
Gifts of healing 11 are supernatural acts of physical and/or emotional healing
transcending, though not negating or denigrating, human abilities or actions.
Miraculous powers are supernatural power to intervene and counteract earthly and evil
forces. This is literally a display of power that extends beyond, yet manifests within, the
natural realm.
Prophecy 12 is supernaturally endowed, spontaneous proclamation in a known language;
a divinely motivated and anointed utterance of God’s heart for a specific situation. It is
generally more forth telling than foretelling.
Distinguishing between spirits is spontaneous, supernatural insight into the spiritual
world to identify spiritual dynamics behind lives and situations, whether such be of
demonic, human, angelic or Holy Spirit origin. It may also manifest by giving insight
into strategies of the Adversary. 13
Speaking in different kinds of tongues is supernatural utterance in languages not known
to the speaker. These languages may be existent or extinct in this world or of angelic
7
For the Church to convey such ministry, it is needful to heed the admonition of the Scriptures to eagerly desire
spiritual gifts (1Cor. 14:1). We are directed to earnest, prayerful pursuit of and full-hearted openness to the Holy
Spirit. Neglect or passivity born of ignoring God’s desire for the dispensing of the Spirit’s gifts is neither humble
nor honorable. Believers are therefore to be discipled into living a life that is permanently available to the Holy
Spirit for the manifestation of these gifts through their lives, witness and service for Christ.
8
Duffield and Van Cleave, loc. cit.
9
The designation of the manifestations in this list is based upon the NIV.
10
This manifestation and the message of wisdom differ from general biblical wisdom and knowledge in that they
are spontaneously revealed rather than learned through study or acquired by experience.
11
This is the only manifestation that is plural; the Greek literally reads gifts of healings. Gifts is likely plural to
indicate the various ways healing comes from God, as well as the fact healing is to be abundant; healings is likely
plural because sicknesses are vast, this manifestation intended for physical, emotional, psychological and spiritual
release. (For a more complete understanding of the various ways God heals, see Hubbard, David, What We
Evangelicals Believe, Fuller Seminary Press, Pasadena, CA, 1991.)
12
The overall contexts of Romans 12:6 and Ephesians 4:11 indicate that this is not the same gift as is listed in those
texts despite the fact that the same Greek word is used.
13
This manifestation is not the discerning of attitudes or motives (hearts).
3
•
origin. They are “unknown” in the sense that they are not cognitively known to the
speaker but are enabled utterances granted by the Holy Spirit. 14
The interpretation of tongues is supernatural ability to relate the meaning of a
manifestation of tongues. An “interpretation” is not a translation of words but a summary
description of the meaning of a “message in tongues.”
B. What is the fruit of the Spirit?
The term “fruit of the Spirit” refers to the identifiable characteristics in a disciple’s life that
give evidence that he or she is being conformed to the image of God’s Son (Rom. 8:29). This
fruit grows and matures as the Holy Spirit’s sanctifying grace progressively transforms the
believer through worship and God’s Word (2 Cor. 3:18). These character traits, listed in
Galatians 5:22-23, are contrasted with the vices or indulgences of the sinful nature. To avoid the
sinful nature every believer is told to live by the Spirit. Paul calls us to keep in step with the
Spirit (Gal. 5:25). These graces of the Spirit are, therefore, clearly not the result of selfdiscipline but of the growth into Christ-likeness. They grow out of surrender to His lordship,
cultivated by means of an abiding walk in the life of the Spirit, the truth of the Word, and the
love of God (Gal. 5:16, 18, 25). This is what Jesus was referring to when He stated, “every
good tree bears good fruit…thus by their fruit you will recognize them” (Matt. 7:17, 20).
He was not speaking of the fruit of a person’s ministry, but of the fruit of character.
Having the fruit of the Spirit in one’s life is hugely important in giving credibility to ministry,
especially when demonstrating the manifestations of the Spirit.
The nine character traits that Paul refers to as the “fruit of the Spirit” are listed below:
•
•
•
•
•
Love is the essence of God’s Person and the fundamental revelation of His character (1
John 4:8). It is love by choice; a supernatural self-giving for the benefit of others that
does not demand reciprocation.
Joy is the ability to rejoice in the Lord always, regardless of circumstance, knowing that
God’s plan for our lives is securely under His sovereign oversight and we are being
guided toward His will (Phil. 4:4).
Peace is that tranquility of spirit that remains constant in any given circumstance
notwithstanding stress, trial or struggle; a sense of personal well-being—between us and
God, within our own soul and relationally. It prompts us to do all we can to resolve
conflict (Rom. 12:18).
Patience is the virtue of steadfastness and forbearance that is found in God’s character
(Ps. 103:8). It is expressed through God’s people when they are lenient, forbearing, and
long-suffering.
Kindness is the aspect of God’s love that is expressed through graciousness in attitude,
tenderness of spirit, and benevolent action toward people (Eph. 4:32).
14
This is a public manifestation given “in church,” primarily for the purpose of praise (1 Cor 14:13-17) and is to be
distinguished from “private, devotional tongues” (1 Cor 14:4-5; 15). On occasion its content may be similar to that
of a prophecy. For additional information on private, devotional tongues see Duffield and Van Cleave, op. cit., pp.
304 ff.
4
•
•
•
•
Goodness is the generosity and willingness to forgive an insult, actions so characteristic
of God. Goodness is the antithesis of evil’s hatefulness and destructiveness (Rom. 15:14).
It is expressed in both verbal and practical affirmation. 15
Faithfulness is the trait of being reliable and trustworthy in all circumstances; it is being
godly and strong under pressure. This virtue is rooted in God’s nature and demonstrated
by His complete reliability and trustworthiness (Lam. 3:23; Rom. 3:3).
Gentleness is that virtue of being even-tempered, tranquil of disposition, and
unpretentious; it is strength under control.16 This is a quality Jesus modeled (Matt.
11:29). It is manifested as a humble disposition of our will toward God (James 1:21) and
toward others (Titus 3:2).
Self-control is the quality of character that allows a disciple to restrain from yielding to
the works of the sinful nature (Gal. 5:19) and to voluntarily abstain from anything that
might hinder experiencing God’s purposes in life. 17
Specific Questions
Two major issues often surround the matter of the manifestations of the Spirit in today’s Church:
1) How do we answer those who believe these manifestations ceased with the death of
the founding apostles or the canonizing of the New Testament? Though answering this
question is beyond the scope of this discussion guide, a good discussion of this can be
found in Surprised By The Power of the Spirit by Jack Deere (Zondervan Publishing
House, Grand Rapids, MI.). Deere is a former seminary professor and former cessationist
who answers the question well.
2) Does one have to be “baptized in the Holy Spirit with the evidence of speaking in
tongues” in order to be used of the Spirit in the Corinthian manifestations? The answer to
this is complex and intricately tied to a person’s view of the place of “tongues” as
evidence of the baptism in the Holy Spirit. 18 The general consensus of the Foursquare
Church is that the Corinthians manifestations are the result of yielding to the dynamic
work of the Holy Spirit in a believer’s life, and that a believer may be used in these
manifestations while earnestly seeking his or her private prayer language.
Conclusion
Our Burden
We desire ministers and churches to reflect both the dynamic, power ministry of the Holy Spirit
and evidence of His sanctifying presence as encapsulated in the fruit of the Spirit. It is not a
matter of either/or but both/and; the result will be that the needs of people are effectively met and
wholeness is offered with love, respect, consideration, and gentleness.
Our Goals
• We want our ministers to ask God daily to fill them afresh with the Spirit’s power to
work and witness for Jesus, and to teach and encourage their constituents to do the same.
15
Its antonym is envy.
The KJV translates this virtue as meekness.
17
This includes voluntary abstinence from practices that, in and of themselves are not evil, but may be a source of
stumbling for less mature believers (Rom. 14).
18
See Discussion Guide, “The Baptism With The Holy Spirit.”
16
5
•
•
We want our ministers to cultivate through daily prayer and worship an availability and
sensitivity to being used in the manifestations of the Spirit, and to teach and encourage
their constituents to do the same.
We want our ministers to ask God daily to release the Spirit’s manifestations to them as
the ministry need arises and He sees fit, and to teach and encourage their constituents to
do the same.
Recommended Reading
Duffield, Guy P. and Nathaniel Van Cleave. Foundations of Pentecostal Theology. LIFE
Pacific College Publication, San Dimas, CA., 1983.
Fee, Gordon, The First Epistle to the Corinthians. [New International Commentary of the
New Testament], William B. Eerdmans Publishing Company, Grand Rapids, MI., 1987.
Hayford, Jack. Grounds for Living. Sovereign World, Ltd., Kent, England, 2001.
Hayford, Jack. Hayford Bible Handbook. Thomas Nelson Publishers, Nashville, TN., 2001.
Lim, David. Spiritual Gifts: A Fresh Look. Gospel Publishing House, Springfield, MO.,
1991.
6
Moderation
“Declaration of Faith” (Article XIII)
“We believe that the moderation of the believer should be known of all men; that his experience
and daily walk should never lead him into extremes, fanaticism, unseemly manifestations, backbiting, murmurings; but that his sober, thoughtful, balanced, mellow, forgiving, and zealous
Christian experience should be one of steadfast uprightness, equilibrium, humility, self-sacrifice
and Christ-likeness.” 1 (Phil. 4:5; Eph. 4:14,15; 1 Cor. 13:5; Col. 3:12,13)
Interview Questions
By moderation we mean walking a middle line between cold, powerless, unexpressive religion
on the one hand and wildness, hysteria, screaming, or other unseemly manifestations on the
other.
• Is moderation an important value to you?
• In what ways do you express moderation in your ministry?
Introduction
There is no area of pastoring that requires more maturity and courage than leading a church to
properly participate in the gifts and manifestations of the Holy Spirit (1 Cor. 12:4-7). Since the
Foursquare Church was founded, it has always been a movement that contends for the Spirit’s
active presence. On the one hand, we expect the same powerful gifts and ministries to be
available today that we see recorded in the pages of the New Testament (Heb. 13:8). And, on the
other hand, we want them expressed in a conservative, reverent, and disciplined manner. We
realize the Holy Spirit must always be free to do what He wishes, but we also realize that, unless
our pastors maintain an orderly atmosphere, the most important work of the church soon
becomes overshadowed by fleshly excess. Beginning with our founder (See Appendix: "The
Narrow Line") we have determined to keep our services focused on the Lord and not let our
attention be drawn away to the erratic behavior of individuals. In this way, we provide an
environment where the people will continue to be saved, baptized in the Holy Spirit, and healed.
It is the responsibility of a Foursquare pastor to shepherd a church so that it can walk “the narrow
line” between being so organized that there is no place for Spirit-led spontaneity and being so
1
1
loosely structured that the services are taken over by immature people trying to display their
spirituality. To do this a pastor must possess the following skills and abilities:
• sufficient personal experience in spiritual matters to distinguish between a genuine
manifestation of God and something produced by human flesh or a demon
• ability to teach a congregation so that people are not ignorant in these matters and
therefore vulnerable to deception (1 Cor. 12:1)
• ability to demonstrate how the gifts of the Spirit should properly operate in a service and
personal ministry
• boldness to discipline behaviors that disrupt a service or to correct individuals who are
misusing the gifts to hurt others
• compassion and patience to allow believers to make mistakes while learning to move in
the Spirit
A. Should the gifts of the Spirit be given expression in our main public services?
Foursquare churches vary widely on how much the spontaneous expression of gifts is
allowed during a main service. Some expect that these gifts will be expressed at every
gathering while others keep such activity limited to personal, one-on-one situations or small
groups. This decision is left to the leading of each pastor and the needs of each church.
However, we would never expect a Foursquare church to have a hostile attitude toward the
gifts, and we would expect every church to provide some opportunity for its members to
grow in their ability to be Spirit-led ministers. Foursquare believers should know how to
express a “manifestation of the Spirit for the common good” (1 Cor. 12:7) and do so in a
manner that is “decently and in order” (1 Cor. 14:40).
B. Where would we turn in the Bible to learn about how the gifts of the Spirit should be
expressed?
By far the most thorough discussion of the gifts of the Holy Spirit is given in First
Corinthians 12-14. Here Paul summarizes how he managed these gifts and helps us
understand why they should be highly valued. It is important to remember that virtually all
of early Christianity was Pentecostal, so leaders were already dealing with many of the same
problems we face today. Any pastor would greatly benefit from a verse-by-verse exegetical
study of these chapters until the principles contained therein become instinctively held
values. Other portions of Scripture containing insight on this subject include Mark 16:17, 18;
John 14:12; 16:7; the book of Acts; Romans 12:3-8; Eph. 4:7-16; 5:18-21; 1Thess. 5:19-21;
James 5:14-16; 1 Peter 4:10, 11; 1 John 4:1-3.
C. What questions should I ask that will help me distinguish between good and bad
phenomena?
1) Is this a scripturally supported activity that God has made clear He wants all believers to
experience? Has it been made available to every generation?
Examples: the manifestations of the Spirit (1 Cor. 12:8-10)
2) Is this simply the way a particular individual is responding to the presence of God?
Examples: swooning, trembling, shouting, sobbing
Such responses are not wrong when genuine, but should not be viewed as an ongoing
category of ministry. They are merely human reactions, not biblical ministries.
3) Is this a phenomenon that runs counter to biblical values?
2
Example: animal sounds
Some spiritual phenomena actually run counter to biblical principles even when practiced
by well-intentioned people. Animal sounds are not explicitly forbidden in Scripture;
however, there is a strong separation implied throughout Scripture between animals and
humans. Animal powers were never invoked by men and women of God. Humans are
uniquely created in God’s image, and their worship and spiritual expression should
reflect that uniqueness.
D. What are some of the mistaken attitudes that bring trouble to Pentecostal churches?
1) If someone pastors the manifestations, the Holy Spirit will be “quenched.”
This attitude ignores the fact that human flesh competes with the voice of the Holy Spirit
and easily confuses immature believers. This is why we are instructed to “ test the spirits
to see whether they are from God…” (1 John 4:1). Where no pastoral discipline exists, a
church will fall prey to dominating personalities. However, there is a point where a
pastor must “let go” and allow the Spirit to lead.
2) Being open to the Spirit means anything goes.
This assumes there are no biblical guidelines for right or wrong expressions of the gifts,
but First Corinthians 12-14 shows that is not true.
3) More phenomena mean more power. Phenomena are proof the power of the Holy Spirit
is present.
Surprisingly this is not true at all. Some gatherings where the Spirit’s presence is
strongly felt may produce few or no manifestations, while others with little such
“anointing” produce many.
4) Everybody should experience the same phenomenon I did.
Some people universalize their own experience with God, believing everyone should
experience the same manifestation. This attitude leads to psychological manipulation,
shame, and pride.
Conclusion
For our founder, moderation was an extremely important value because she recognized it as a
key to the fruitfulness of her ministry. If she were to yield to the criticism of her emphasis on the
baptism in the Holy Spirit and its attendant gifts, she would lose the very power that was saving
and healing multitudes. If she were to allow Pentecostal fanatics to take over her services, the
sinners she sought to win to Christ would be frightened away and the real work of the Spirit
quenched. She reached the following conclusion:
“…we are called upon to walk the narrow gauge line, and must be true to the courage of
our convictions that to be spirit-filled is to be splendidly sane, clean, wholesome, sober,
godly, pious, wise, loving, fearless, consistent, balanced, Christ-exalting, soul-winning,
gentle, teachable; and not that wild-mirth-provoking, ridiculous, jumping, screaming,
muttering, egotistical, unteachable, impractical, reproach-bringing something which some
mistakenly call being ‘Pentecostal’” (“The Narrow Line or Is Mrs. McPherson
Pentecostal?” p.6, Foursquare Publications).
Our Goals
• We want believers who have been baptized in the Holy Spirit and who have learned to
minister with the gifts of the Holy Spirit.
3
•
•
•
We want pastors who have the discernment and courage to discipline manifestations that
“draw eyes off the Lord and the message and fasten them on the individual” (“Narrow
Line” p.3).
We want churches that contend for the powerful presence of the Holy Spirit in all their
services and ministries.
We want churches that remain effective soul-winning centers because they are known for
their moderation.
Recommended Reading
McPherson, Aimee Semple, “The Narrow Line or Is Mrs. McPherson Pentecostal?”
Foursquare Gospel Publications.
Duffield, Guy P., and Nathaniel Van Cleave. Foundations of Pentecostal Theology. L.I.F.E.
Bible College, 1100 Covina Boulevard, San Dimas, CA 91773, pp. 261-356.
4
Addendum
The Narrow Line or “Is Mrs. McPherson Pentecostal?”
Foursquare Gospel Publications
Are you able to keep your balance, and walk a very narrow line?
When the writer was a little girl, walking a big Canadian mile to
school each morning, she often used to practice walking the steel
rails of the railroad track, to see which of the children could go the
farthest without losing balance and stepping off on the one side or
the other.
In recent years, God has called her to tread a still more narrow
line, one which requires even more steadiness, discernment, wisdom and
balance.
It is the narrow gage line between “Fanatical flesh
masquerading as the Spirit” on the side, and “Cold, backslidden,
worldly formality” on the other.
The One Side
On the one side are some dear folk who do and allow many foolish
unscriptural things bringing discredit upon themselves and the work,
believing that this brands them as “Pentecostal.”
They have thus
brought the very name into such reproach as to make it a by-word to
millions.
Some are mistaken in believing themselves “Pentecostal”
however, and reproach all who have discernment enough to recognize the
flesh from the Spirit, and the “manifestations that profit withal,” by
bringing conviction and revival power and glory to the Name we hold
most dear; from that shameless giving way to fleshly emotions and
doing all manner of ludicrous things that drive the sinner farther
away, instead of drawing him closer to the Christ, and declare that
all who do not approve and do as they do are not "Pentecostal.”
To be Pentecostal in Spirit, however, is to be something far
different than many suppose.
To be Spirit filled is the grandest,
proudest, tribute of sobriety and piety one can possess.
The Holy
Spirit is not marked by wildness, hysteria, screaming, or unseemly
manifestation; but by deep, holy, sober, godly, reverent, prayerful
exaltation of the gentle Christ of Galilee, an earnest passion for
souls, a biblical and scriptural Holy Ghost boldness and wisdom that
will be the means of leading men and women to the Cross in which we
glory.
Illustrating my meaning—We held in the city of Wichita some time
ago a Spirit-filled revival. For months the meeting had been planned
and an inter-denominational committee formed. From our own means, as
God provided, we were financing the meeting.
Rental of Forum, fares
across the continent, advertising, entertainment and remuneration of
workers etc., was running into a great sum of money. We were opening
in a new city that had never had a real outpouring of the Spirit’s
power and whose conception of “Pentecost” was prejudiced and far from
flattering because of excesses and erratic actions by those mistakenly
labeling themselves by this name.
5
Before a real revival could come upon such a new field, certain
things must be done.
First prejudice must be broken down, then
confidence in ones sanity, balance, and true spiritual burden for
souls must be won, before hearts would open to the message.
Having heard that we had received and believed in the power of
the Holy Spirit, many gathered to hear the first message with a great
question mark in their dear eyes.
What is this power of the Holy
Spirit, what are the results and the fruits of receiving thereof?—they
seemed to ask.
Oh it was a glorious meeting, the melting power of the Holy
Spirit flowed over the whole audience.
Scores of sinners rose to
their feet, and came to the altar, (a truly Scriptural manifestation
of the Spirit indeed) and wept their confessions at His feet.
Suddenly on the front seat, (just when all heads were bowed and a deep
spirit of holy quiet and melting was upon the people) a blood-curdling
scream was heard: “O-o-o-ow! Y-o-o-o-w!”
Cry after cry was given by a large lady with big lungs.
She
threw back her head and screamed out again and again before my
startled self could leap to my feet and with flushing face reach her
side.
As I went down the steps I embarrassedly noted the effect of
her cries, and rigid position, on the meeting. Sinners at the altar
were rising and gazing curiously or nervously at the woman.
No one
praying or weeping now, some one was going out, a sleeping baby woke
and began to cry. All eyes off the Lord and on the woman. This is
one way one can always recognize the flesh, it takes eyes off the Lord
and the message and fastens them on the individual.
“Oh my darling, don’t scream out like that” I whispered in her
ear, shaking her gently by the shoulder. “Please, don’t dear. There
are too many sick folk here for prayer, some from hospitals and they
can’t stand it dear. Oh please.”
Opening her eyes she looked reproachfully at me and said, “Why
Sister McPherson, don’t you believe in manifestations?
You aren’t
‘Pentecostal!’ You don’t believe in praising the Lord!”
“Oh, but I do believe in praising Him, my dear,” I replied in
relief, “and constantly exhort others to do the same.
But I don’t
consider what you were doing praising the Lord.
You do love Him,
don’t you dear?”
“Of course I do.”
“And you love to praise Him?”
“Certainly I Do!” she replied.
“Then listen darling, supposing Jesus was right here, right in
this chair—“
“Yes.”
“And that you drew very near to Him, as He sat with glistening
garments of white, His dear face smiling, His eyes of softness and
love upon you.
What would you do?
How would you go about praising
and adoring this Lamb for sinners slain? Would you go up very close
to this gentle Saviour you love, and throwing back your head yell:
“O-o-o-o-o-w! Y-o-o-o-o-ow!” at Him whom you adore?”
“Why, N-no.” she answered.
6
“Wouldn’t you say ‘Oh, Jesus, Thou blessed and adorable Son of
the Living God, I adore and worship Thee. Glory, Glory, Glory be to
Thine high and holy Name. O Master I worship Thee.”
“Now tell me truly, would you not make your voice a caress and
your tones as running water?”
“Why—yes I would.”
“Then dear, why should one yell and scream at Him at any other
time? He is right here now. Oh I felt His presence so when preaching
it seemed my feet were lifted from the floor. He is right here now.
But why not say ‘Praise the Lord!’ in a tone of worship instead of
screaming in a tone which if you used to a dog, would make it put its
tail between its legs and run, or which if used to your baby would
make it cry?”
This blessed Sister truly loved the Lord, and during the balance
of the meeting became my official “Amen Corner”, praising the Lord so
sweetly and deeply that it lifted my hands and heart each time. Her
words were a caress to the Holy Name, her praises a fragrant alabaster
box, instead of that rough grating thing she had considered the
manifestation of the Spirit.
At last the first meeting was over, and we were in the car on the
way to our rooms, rejoicing at the victorious meeting.
Passing the
front of the Forum, we were suddenly startled to see a man, who looked
very much in need of a shave, a bath, and a clothes-brush, dancing
first on one foot then on the other, lifting his feet each time almost
as high as his waist, flailing his arms and going through a series of
contortions that would every once and awhile double him up like a
jack-knife, shouting words we could not understand. Needless to say,
he was getting an audience.
Laughing and joking people were running
from the restaurants to see what they termed the “Pentecostal holy
roller.”
This was our first meeting in a new city and state. Everything
was at stake. We had expended many hundreds of dollars, and weeks of
prayer for its success.
Here was an unshaved, disheveled, shameless
crank, masquerading under the name of “Pentecost” doing his best to
wreck the true work of the Spirit in the ridiculous manner.
How I ever got out of the car and across the street I cannot
remember, but I caught the man by the shoulder and spoke quickly,
rebuking the devil of this unseemly spirit that was degrading to the
name of religion, and commanded him to hold his peace.
The man became very angry at me, and hurled at me the accusation:
“Why you are not Pentecostal!” Instantly he began to denounce me to
the hearers, who laughed at him, looked sympathetically at me and went
on to their homes.
“Brother what ever possessed you to act so in front of this
building?” I asked.
“Why that was the power! I have the power!” he exclaimed.
“Brother do you see that automobile over there?”
“Yes.”
“It has the power, too, of a different nature. It is able to run
70 miles an hour. Because I feel the power in that motor, and because
it is able to go so fast, have I any right to open the car up, and
tear down main street yonder with its thousands of pedestrians,
7
careless of life, or for the effect of my actions upon others merely
because I have the power and the capability of showing it off before
others.”
“No-but-you better look out, you are quenching the Spirit now—the
Lord will punish you!” he began to yell.
Seeing that he would not be reasoned with, I warned him to be
still in the meetings till his heart was right with God, and the dark
anger gone from his face, and a teachable spirit within him, and went
on to my room. All saw that he was wrong, and these were the only two
things of such nature that happened in the entire campaign.
The
Spirit overshadowed in every service. Hundreds were converted, healed
and filled with His presence.
Yet such a man wrote to a “Pentecostal” magazine his own version,
quoting a newspaper story and terms, and the heads of this paper had
no more discernment that to quote this unreliable man, and ask the
favorite question of all that to not conform exactly to their mold –
“IS MRS. McPHERSON PENTECOSTAL” – and publish such a thing “as news”
with terms and statements we had never used.
All this without even
the common courtesy, Brotherly love, or Bible taught justice of
writing us direct, for truth, preferring to rush into print with
untruths and admitting they were based only on reports.
Such hasty
and unproven evidence one would not have expected of a magazine—
especially one “from Missouri.”
It is almost unconceivable that
people calling themselves the “General Council of Pentecost” would
condescend to such silly and unjust position. How pitiful!
Yet, nevertheless, we are called upon to walk the narrow gauge
line, and must be true to the courage of our convictions, that to be
spirit-filled is to be splendidly sane, clean, wholesome, sober,
godly, pious, wise, loving fearless, consistent, balanced.
Christ
exalting, soul-winning, gentle and teachable: and not that wild-mirthprovoking, ridiculous, jumping, screaming, muttering, egotistical,
unteachable, impractical, reproach—bringing something which some
mistakenly call being “Pentecostal.”
Every thing human in one usually longs to be in favor with either the
one side or the other. Most everyone wants to play safe with at least
one faction.
Many follow the line of the least resistance, but our
Lord has given us a vision of His will and purpose in pouring out of
His Spirit to which we must be true. He bids us
“Dare to be a Daniel,
Dare to stand alone.
Dare to have a purpose firm,
And dare to make it known.”
Live or die, sink or swim, whether we walk with the crowd or walk
alone, by God’s grace we will be true to that vision.
The Other Side
On the other side of the narrow line, there are many who are
cold, back-slidden, worldly professors without a real born-again
experience or any idea in the world of what it means to be filled with
the Spirit. No Amen corner, no Hallelujah’s, no altar calls, revival,
spirit or victorious, overcoming life. Filled with concerts, suppers,
moving pictures, and higher-criticism instead of prayer meetings, and
8
the old time power that fell on the early church, smoking, telling
foolish stories, attending the theatre, card table and dance hall.
Denying the Virgin Birth of Jesus Christ, the atonement, the
resurrection, the miracles of the Bible, and the present day power of
the Lord Jesus Christ to do the very things He did upon the earth;
denying that He is the same today as He was yesterday, and shall be
evermore; denying the power of the Holy Spirit or the possibility or
necessity of His coming today upon believing saints as He did in
Apostolic days—these conditions we positively cannot and will not
condone either.
We preach against worldliness, higher-criticism, unbelief and
coldness with no uncertain sound, declaring the need of the old time
faith and power.
Our hearts have bled when at the conclusion of a
revival we have bidden thousands of new converts go find a spiritual
church home, and they have flooded us with letters relating their
experiences while seeking one. The wholesale condemnation of faith in
Jesus Christ to save from all worldliness, to heal the sick, to
baptize with the Holy Ghost as He did in days of yore, the ridicule of
the though of His second coming, and of testimonies of audible
praises, have wounded and bewildered their tender spirits.
Converts
have written of their conversion in the fire of the Holy Ghost
revival, and of their subsequent return to churches wherein they
sought food, and have told of the concerts, dances, smokers, suppers
in progress and have mourned the lack of spirituality, faith filled,
powerful preaching of the gospel and the emptiness they found therein.
On the one hand therefore we cannot condone those poor, grating,
jealous, egotistical, criticizing, self-righteous, boasting fanatical
spirit manifestations blamed on the precious Holy Spirit.
We stand
for a sane, wholesome, power of the Holy Sprit which brings credit,
honor, and souls to the Lord Jesus Christ.
One the other hand, cold professor shaving a form of Godliness
but denying the power thereof, we cannot approve.
Thus the narrow gauge line, in the middle of the way, which we
have walked without catering or compromising to the favor of either.
As we have said before, almost every one longs for the smiling
approbation of either the one or the other, but to walk the middle of
the road, seeking to give offence to neither, but to keep life and
doctrine straight to the word, and take the hand of the one who is
burning with fire and zeal, and put it into the hand of they who are
cold, backslidden and dead; and by word and Spirit lift both to the
sane, sweet, powerful, humble, balanced, soul-winning narrow gauge
line—takes courage, wisdom, discernment and keeping power of God. (We
thank God that in many cities it has been successfully done.)
And yet it is not so difficult to keep one’s balance. For on the
one hand your friends (?) hit you a whack and hurl their favorite
epithet for those who do not see eye to eye with themselves in all
things: “You’re NOT Pentecostal.” And on the other side your friends
(?) hit you another whack and say “You ARE Pentecostal.” And thus it
goes whack—“You ARE”—whack “You are NOT” whack—“Yes you ARE” whack—“No
you’re NOT.” Whack—whack! And between the two they keep one pretty
well balanced on the middle of the line.
9
“Well are you Pentecostal” you ask? That depends altogether on
what you mean by the term. Pentecost really means 50 and I’m only 31.
This seems to be an unscriptural term never used by the early church
as far as we can learn, no more used because they received the baptism
of the Holy Spirit on the day of Pentecost, than we would say “I’m
Christmas” if we were born again on Christmas day.
But if you mean, do we stand for, believe, preach and rejoice in
the power of the Holy Spirit, Third Person of the Trinity, blessed
paraclete sent from the Father, and for all that happened in the
second chapter of the Acts of the Apostles, (and the succeeding
rev8ival and Spiritual overturn of cities in a day, for Jesus), then
we most assuredly do, and have received that same blessed Spirit and
results in the same bible way.
Never have we “compromised” on the
full Gospel message. It grows sweeter and more blessed.
For fourteen years we have believed in, preached and seen
outpoured this blessed and glorious power of the Holy Spirit, just as
He came to the waiting hearts on the memorable day of Pentecost. But
we have never been convinced that God meant any small company to
organize “Pentecost” (by which name many refer to the outpouring of
the Holy Spirit upon all flesh) or put a corner on it.
We stood first practically alone when God revealed to us that the
Holy Spirit (so like unto the Ark of the Covenant which had once
blazed with glory in the midst of the Tabernacle, but which had been
lost through unbelief and sin) had been isolated in the home of
Obededom and fanned by the dust of the threshing floor long enough,
and that it was now to return to the Temple, with singing and dancing.
(See “Bringing Back the Ark,” in The Bridal Call of July, 1921).
Our hearts had caught the vision.
Our souls burned with such
zeal that for many months the writer has trembled like a leaf with the
power of God every time she has touched upon this theme. Many looked
askance, and declared this message could not or should not be carried
to the churches. This power could not work there in a practical way,
etc.
But now, with scores of churches being swept by the old time
power, our theory that the Holy Spirit is not only powerful enough to
make men act as though drunken with wine on the day of Pentecost, but
in sane, level-headed, sober, practical and benefits in a church in
which He takes up His abode in a three fold benefit—spiritually,
numerically and financially.
We no longer stand alone on this; thousands have seen and caught
the vision of the Ark returning to the midst of the congregation.
T’was never meant for the house and threshing floor of Obededom,
solely, but to be a diadem of power and glory upon God’s children.
And the Ark is coming up the road. Oh don’t be jealous about it, or
say mean, hurtful things even under mockery of asking prayer for the
one taking it to the temple, to be restored to the household of
Obededom, but join the great procession and help us bring it back. Do
not always expect they who have this vision of bringing the power back
to the church, to confirm exactly to our methods or mould of working.
God knows these have had years enough to do the task, but show us a
church anywhere into which they have successfully carried the message
of the Holy Spirit, and seen both pastor, officials and members
baptized with the Spirit, without causing disruption to said church,
10
but leaving this power right there to work, gloriously, harmoniously,
in a powerful and permanent revival?
If others have neither done
this, nor had the vision of it, should they judge the methods or power
of those who have been called of God to do it and can point to over a
score of such Spirit-filled churches now among almost as many
denominations, who are now baptized with the Spirit and bringing in
scores of others steadily.
The Ark is coming up the road! Steadily, gloriously up the road!
Why, I can see it right this minute!
The enemy is raging, but its
coming up the road! Not all the scolding and bitter words are going
to come from Michaels side we see, but Obededom, as a whole, is not
fully pleased to see it either, after feeling he had a monopoly on the
Ark for so long.
But it’s coming, coming up the road!
I say lets
join the procession, --if we by what we have considered manifestations
of power have failed to convince or impress, and if others by
conservative, reverent, yet power filled methods are slowly surely
getting the message across, let us not try to injure such a one, not
judge from some newspaper report or silly letter from a disgruntled
crank.
“Judge not according to appearances, but give a righteous
judgment.” But Hallelujah! Alone or in a multitude, “delivered up to
the council” or standing alone, there—there--ever just before is the
vision.
None can stop it—the devil can’t detain it—Michael will be
barren if she refuses it—Obededom will be left behind if he sulks or
rejects it—The Ark, the Ark is coming up the road.
11
Divine Healing
“Declaration of Faith” (Article XIV)
“We believe that divine healing is the power of the Lord Jesus Christ to heal the sick and the
afflicted in answer to believing prayer; that He who is the same yesterday, today and forever has
never changed but is still an all-sufficient help in the time of trouble, able to meet the needs of,
and quicken the body into newness of life, as well as the soul and spirit in answer to the faith of
them who ever pray with submission to His divine and sovereign will” 1 (Matt. 8:17; Matt. 9:5;
Mark 16:17,18; Acts 4:29,30; James 5:14-16).
Interview Questions
•
•
•
•
Why did Jesus heal the sick and cast out demons?
How does healing and deliverance relate to your understanding of the Kingdom of God?
What is the scriptural basis for the healing ministry of the church today?
How will you encourage and advance this ministry?
Introduction
Few doctrines of the Pentecostal and charismatic movements have engendered more controversy
within Christianity than the belief that signs and wonders are a normal part of our lives in Christ.
Chief among these concerns are questions concerning the primacy and reality of divine physical
healing for the believer.
Throughout the centuries, man has looked to religious belief, philosophical constructs, and the
supernatural in order to achieve or restore health and well being. While the medical sciences
developed relatively slowly until the nineteenth century, religions and philosophies dating from
ancient times sought to discover the means to impede or cure illness, mend broken bodies, and
restore life and health to the afflicted. For example, many forms of Buddhism hold that the
chanting of appropriate mantras will dispel disease and physical suffering (Bell, 2001). In
animism and certain polytheistic religions, the ritualist invokes the worship of ancestors or gods
for physical wellness. Despite the advance of modern medicine, numerous “new-age,” occult,
and religious practices still seek to help people discover long life and health. Consequently, it is
incumbent upon pastors and other Christian leaders to understand the true scriptural
underpinnings of divine healing, as well as the considerable differences between a Christian
theology of healing and the practice of healing by others.
1
This extended version is quoted from “Declaration of Faith” in The Foursquare Gospel, Aimee Semple McPherson, Foursquare
Publications, 1969.
1
An important feature of the Pentecostal revival of the early twentieth century was its
endorsement and encouragement of divine healing based upon the Bible. Although some
movements and denominations of the Christian faith accepted or tolerated divine healing, the
early Pentecostals believed it was integral to the practice of appropriating all God had to offer.
To Pentecostals, the conviction that the Lord will heal in answer to faithful prayer was and is
rooted in the promises and teaching of God as revealed in scripture. From its inception, the
Foursquare Church and its founder adopted these beliefs, placing them within the core of
Foursquare doctrine and practice.
A. Why is healing a cardinal teaching of the Foursquare Church?
The Foursquare Church has always highlighted four cardinal doctrines: Jesus Christ is the
Savior, Healer, Baptizer with the Holy Spirit and soon-coming King.
ICFG’s founder, Aimee Semple McPherson, was deeply convinced of the healing power of
God. She knew that the Lord had miraculously prevented her own impending death when she
finally gave in and decided to obey His call to preach the Gospel (Epstein, 1993). In another
defining moment, as a teenager Aimee fell down a flight of stairs while visiting Findlay,
Ohio, broke an ankle, and seriously injured the tendons, “turning the foot backwards.” After
a local doctor could do no more than set the bones and apply a cast, she returned to Chicago
in excruciating pain. Approaching Pastor William Durham for prayer, she informed him that
“the Lord has told me to come over and I would be healed” (McPherson, 1920, p.23).
Sensing “the power of God like a shock of electricity,” young Aimee “cut off the cast,
danced on (the) foot, and praised God” (McPherson, 1920, p.23).
While utterly steadfast in her personal belief of God’s healing power, Aimee was,
nevertheless, a reluctant practitioner. Her emphasis in public ministry invariably reflected a
compelling felt need for salvation and the infilling of the Holy Spirit. Despite her best efforts
to downplay her role as an agent in God’s power to heal, thousands were miraculously
restored to health in her meetings from coast to coast and worldwide (Epstein, 1993).
B. Is healing provided in the atonement?
Virtually all Christians believe that God is capable of healing a person. There is, however, a
compelling question about which there is no small disagreement: “Has He promised to heal?”
While cessationists hold that the more miraculous gifts, such as healing, were temporary sign
gifts meant only to authenticate the work of the apostles (Grudem, 1994, p. 1031),
Pentecostals consider all spiritual gifts, including healing, to be available to any willing
Christian through the empowerment of the Holy Spirit (Eph. 4:7-8). In addition, the
Foursquare Church has historically promulgated that physical healing is included in the
atonement of Christ: “He Himself took our infirmities and bore our sicknesses” (Matt. 8:17).
Consequently, just as anyone may freely receive salvation, believers may also appropriate
physical healing through believing prayer.
2
C. Why does God heal people today?
While controversy has surrounded the practice of divine healing since the early 1900s, there
is considerable biblical evidence supporting and encouraging prayer and the petitioning of
God for physical healing. In recent years, a growing number of evangelical scholars,
including those from non-charismatic or Pentecostal perspectives, have endorsed the belief
that all of the spiritual gifts are undeniably available to believers today, including the “sign”
and miracles gifts (Grudem, 1994).
Sickness, disability, and ultimately death, result directly from the fall of humankind (Gen.
3:16-19; Rom. 5:12-21). Although the Bible makes no promise of unending physical life on
earth, physical healing was provided and is provided today in order to accomplish the
following:
1. It brings glory to God and reminds us that he is all-powerful (Matt. 9:8, 15:31; Luke. 7:16,
13:13; John 11:4-45).
2. It reveals His compassionate character (Matt. 20:24; Mark 1:41; Luke 7:13).
3. It frees us to be whole in order to better minister and serve (1 Cor. 6:9-20).
4. It builds faith in both the recipient and the observer ((Matt .5:25-24; Mark 5:35-43).
5. It reveals the workings of God (John 9:3, 11:1-4).
6. It fulfills the promises of God in the Bible (Matt. 8:16-17).
D. Why are some people not healed when prayer is offered?
Perhaps the greatest fear of a believer in ministering healing is that the recipient of prayer
will not be healed. This fear can sometimes be so daunting as to prevent even an attempt to
pray in faith for a sick person. When viewed as a continuum, two extremes exist in the
ministry of divine healing: (1) that the person was not healed due to a lack of faith (either on
the part of the recipient of prayer or the minister), or (2) that it was not God’s will for the
person to be healed. In reality, many cases of unresolved sickness or injury are a result of
neither of these extremes. While Duffield and Van Cleave firmly reject the possibility that
God ever determines not to heal, they propose the following reasons for any apparent lack of
healing (pp. 399-401):
1. Seeking healing before salvation – There is no scriptural promise of healing for those
“outside the fold” although God sometimes does choose to heal the unsaved (Matt. 5:45).
2. Seeking healing for the wrong purposes – This could include things such as selfishness or
“worldly pursuits” (James 4:3).
3. Focusing on a human minister rather than the Lord – Acts 3:4-6.
4. Disobedience, unconfessed sin, or unbelief – Ex.15:26, Ps. 66:18, James 5:15-16, Heb.
11:16.
Duffield and Van Cleave also suggest that God may withhold healing due to “failure to stand
in faith until the answer comes” (p. 400). A corresponding perspective to this view is the
concept of delayed healing. Might it be that God chooses to heal over a period of time in
order to strengthen equip, and broaden the faith of a believer? Delayed healing presupposes
that God is in control, that healing is in the atonement (a longstanding Foursquare belief),
and that pain and suffering may be tools for the growth and development of the believer.
3
In The Problem of Pain, C.S. Lewis addresses the reasons that an omnipotent, omniscient and
loving God would permit the existence of sickness and suffering. Lewis asserts that sickness
and suffering must be juxtaposed with the reality that our limited human understanding will
selfishly lead us to the misconception that pain-free lives would prove that God loves us.
However, does the instant gratification of immediate healing always demonstrate the height
of God’s love for us? Indeed, many Christians have spiritually prospered and matured
through experiencing God’s grace and power in the midst of trials and difficulties. Peter
reminds us “... though now for a little while you may have had to suffer grief in all kinds of
trials. These have come so that your faith—of greater worth than gold, which perishes even
though refined by fire—may be proved genuine and may result in praise, glory and honor
when Jesus Christ is revealed” (1 Pet. 6:1-7).
Delayed healing acknowledges that God always heals in answer to believing prayer, while at
the same time recognizing that divine timing in the demonstration of God’s will may well
differ from our personal preferences. To be sure, it is this very fact that points us to the need
for submission and obedience in order to mature in Christ.
E. If God heals, why does everyone die?
There is no scriptural promise of everlasting physical life on earth (Heb. 9:27-28). Paul
points out that “flesh and blood cannot inherit the kingdom of God, nor does the perishable
inherit the imperishable” (1 Cor. 15:50). Although death has lost its “sting” (1 Cor. 15:55-57)
through salvation in Christ, the body remains perishable.
Some Foursquare believers have adopted a view that, since the physical body will eventually
die (except for those who experience an end-times rapture), we may properly view the death
of a Christian as the ultimate healing. This view finds its basis on the idea that at death a
Christian becomes whole and complete, never to suffer sickness or affliction again.
F. How does God heal?
Of course, God is sovereign, and may choose to intervene with physical healing according to
His own nature and character. Additionally, the Bible presents several modes and methods
for expressing our faith in God to heal. Believers may pray for themselves (James 5:13), for
others (James 5:16), and through the laying on of hands (Matt. 8:15; Luke 13:13). God has
also chosen to allow our faith to be enhanced and expressed through the use of beneficial
symbols of healing such as anointing oil (Mark 6:12-13) and pieces of cloth (Acts 19:11-12).
Note that nowhere does the Bible suggest that such symbols possess any special powers or
forces in themselves. Also listed as one of the charismata (spiritual gifts) in First Corinthians
12:9 and 12:28 are the Gifts of Healing.
The Foursquare Church has never held that healing must occur only apart from medical
practice. In fact, one of the first faculty members of the denomination’s first Bible college
was a practicing physician who taught courses on missionary medicine and divine healing.
Through the years, ICFG has further clarified its beliefs concerning medical practice through
several denominational statements (Official ICFG Website) including the following:
4
•
•
•
•
•
•
•
•
Healing of the Sick and Injured--We believe in Divine Healing through the providence of
God in response to prayer and encourage all people to believe the Lord for deliverance.
We also recognize the medical profession as an instrument in God's hands.
Operations and Organ Transplants--These are considered to be a personal choice for the
individuals concerned.
Prolongation of Life and "Right to Die" (Removal of Life Support)--These are left to the
individuals concerned.
Dietary Laws--We have no dietary restrictions.
Sterilization--Sterilization should be left up to the individual. It should not be mandatory.
Burial/Cremation--This matter is left to the individuals concerned.
Attitudes toward Medication, Vaccines and Blood--We are sympathetic to medication
including blood transfusions and vaccines. We are opposed to the use of narcotics, except
under strict medical supervision.
Attitudes toward Therapies--Generally, we approve of professional therapeutic treatment
in recognized and legitimate forms. There probably would be restrictions in "off-beat"
practices.
Conclusion
The teachings of the Foursquare Gospel are inherently a holistic approach to understanding the
relationships between the Creator and humanity. The Bible is rich with examples of signs and
wonders, providing a model for the practice of prayer and the expectation of physical healing. As
part of the pastoral practice of building whole people, the Foursquare minister has the
opportunity to advance the kingdom and see God’s power released through prayer for the sick.
Examples include the following:
•
•
•
•
•
Being an example to the flock by personally praying for the sick
Including the doctrine of divine healing in teaching and preaching
Encouraging believers to pray for one another, including prayer for the sick
Allowing public and personal opportunities for people to share with others their healing
experiences
Providing opportunities for both publicly and privately practicing the James 5:13-16
model
Recommended Reading
Duffield, Guy P. and Nathaniel Van Cleave. (1983). Foundations of Pentecostal Theology. San
Dimas, CA: Life Pacific College. (Chapter 7, The Doctrine of Divine Healing, pp. 363-416).
International Church of the Foursquare Gospel. “Declaration of Faith,” Unit 3: The Holy Spirit
and Divine Healing. (Distributed by Gospel Publishing House, Springfield, MO.)
(Please note that some viewpoints presented in the following recommended works may not be
entirely consistent with the doctrinal positions of the International Church of the Foursquare
Gospel)
5
Cherry, R. The Doctor and the Word. (1996). Orlando, FL: Creation House.
Lewis, C.S. (1940, 2001). The Problem of Pain. San Francisco: Harper.
Pearson, M.A. (1995). Christian Healing: A practical and comprehensive guide, 2nd ed. Grand
Rapids, MI: Chosen.
Springer, K. and J. Wimber. (1991). Power healing. San Francisco: Harper.
References
Bell, Gordon. (1998). Healing in Buddhism. Newcastle upon Tyne, UK: Healing Touch.
Dimas, CA: Life Pacific College.
Epstein, Mark. (19934). Sister Aimee: The life of Aimee Semple McPherson. New York:
Harcourt.
Grudem, Wayne. (1994). Systematic Theology: An introduction to Biblical doctrine. Grand
Rapids, Mi: Zondervan.
McPherson, Aimee Semple (1920). “The Lord’s healing,” Latter Rain Evangel, 13(3): 23.
Official ICFG Website. (2003). “Our position on current issues: Medical procedures.”
[Retrieved 7/1/2003 from the World Wide Web:
foursquare.org/index.cfm?cat=about&subcat= believe&subsubcat=issues.]. Los Angeles:
International Church of the Foursquare Gospel.
6
The Second Coming of Christ
“Declaration of Faith” (Article XV)
“We believe that the Second Coming of Christ is personal and imminent; that He will descend
from Heaven in the clouds of glory with the voice of the archangel and with the trump of God;
and that at this hour, which no man knoweth beforehand, the dead in Christ shall rise, then the
redeemed that are alive and remain shall be caught up together with them in the clouds, to meet
the Lord in the air, and that so shall they ever be with the Lord; that also seeing that a thousands
years is as a day with the Lord, and that no man knoweth the hour of His appearance, which we
believe to be near at hand, each day should be lived as though he were expected to appear at
even, yet that in obedience to His explicit command, “Occupy till I come,” the work of spreading
the gospel, the sending forth of missionaries, and the general duties for the upbuilding of the
church should be carried on as diligently, and thoroughly, as though neither ours nor the next
generation should live in the flesh to see the glorious day.” 1 (1 Thess. 4:16,17; Titus 2:12,13;
Matt. 24:36,42,44; Luke 19:13; Luke 12:35-37)
Interview Questions
•
•
•
•
What is your understanding of the promise, timing, and manner of the Second Coming of
Jesus Christ?
What is your view of the end times?
Do you believe in the literal resurrection of believers?
What is the millennial reign of Christ?
Introduction
The Second Coming of Christ is one of the four cardinal doctrines of the International Church of
the Foursquare Gospel. We are waiting for the soon return of our Lord Jesus Christ in power and
glory. Although we are warned in Scripture not to set specific dates, we believe that we are in the
Last Days and that the signs of His return are being fulfilled. Therefore, we expect our ministers
to be able to confidently preach and teach this message so that the church will be ready for His
return, doing the work of the Kingdom.
1
This extended version is quoted from “Declaration of Faith” in The Foursquare Gospel, Aimee Semple McPherson, Foursquare
Publications, 1969.
1
Jesus must come back again. His work of redemption on earth will not be done until He puts all
things under His feet. (1 Cor. 15:27). When He returns He will raise the dead, resurrect the
saints, judge the devil, and institute the Kingdom of God in all of its fullness and glory. A gospel
without the Second Coming is incomplete and without hope.
A. How can we be certain He is coming back soon?
We do not want to be accused of crying “wolf,” only to be proven wrong. It is true Christians
have often misinterpreted the signs of the times. But we are guilty of an equivalent error if
we stop expecting His soon return. Jesus gave us signs to look for, signs designed to
encourage us and help us remain ready and vigilant. Jesus told us, “When these things [signs
He had just spoken about] begin to take place, stand up and lift up your heads, because your
redemption is drawing near” (Luke 21:28). He warned us against being apathetic toward His
return: “Be careful, or your hearts will be weighed down with dissipation, drunkenness and
the anxieties of life, and that day will close on you unexpectedly like a trap” (Luke 21:34).
Paul picks up this same theme in his letter to the Thessalonians: “for you know very well that
the day of the Lord will come like a thief in the night. While people are saying, Peace and
safety, destruction will come on them suddenly, as labor pains on a pregnant woman, and
they will not escape. But you [emphasis added], brothers, are not in darkness so that this day
should surprise you like a thief” (1 Thess. 5:2-4). In other words, Scripture tells us that alert
Christians will not be surprised by the return of Christ. Unbelievers and mockers will, but we
will not.
B. What are the signs of Christ’s imminent return? Are any of them being fulfilled today?
When asked, most Christians quote Jesus words about wars, rumors of wars, earthquakes,
famines and pestilence in various places, false Christs, and persecutions (Matt. 24:4-9). But
Jesus said these signs were only the beginning of “birth pangs.” Labor pains are an apt
description of these signs, as labor pains come with greater frequency and severity as the
time of giving birth approaches. But labor pains can also be confused with “false labor,”
which explains why Christians have so often misinterpreted the signs of Christ¹s return!
Are there any definitive signs that we can look for or expect? Jesus gave two clear signs that
must take place before the end will come. The first is, “This gospel of the kingdom will be
preached in the whole world as a testimony to the nations, and then the end will come” (Matt.
24:14). Has the gospel been preached in every nation? If our definition of nation means
geographical boundary, then yes it has. But the Greek word for nation here is ethne, meaning
“ethnic group.” World Vision International did a missions research on the ethnic groups that
had not yet been reached with the gospel so that missionaries could be sent to them. In 1980
they listed over 16,000 people groups who had not yet been adequately reached. Since that
time other missions researchers have continued the task. In 1999, the Joshua Project listed
only 199 groups that had not yet been targeted for church planting. But by 2001, every
people group in the world had been targeted by a church or mission agency to have churches
planted among them! Perhaps this is what Peter meant when he said, “You ought to live holy
and godly lives as you look forward to the day of God and speed its coming” (2 Pet. 3:11,12).
The only thing we can do to speed the coming of the Lord is to make sure every nation has
heard the good news!
2
The second sign is even more definitive. Jesus prophesied the destruction of Jerusalem and
the Jews’ exile throughout the world (Luke 21:24). The gospel would then be taken to the
Gentiles (Matt. 24:14). But God would not forget His covenant people. Paul explains in
Romans that Israel would experience a hardening until the full number of Gentiles would
come into the kingdom, but that God’s calling of the Jews was irrevocable and all Israel
would then be saved (Rom. 11:25,26,29). Jesus was very clear when this sign would be
fulfilled. He said, “They [the Jews] will be taken as prisoners to all the nations. Jerusalem
will be trampled on by the Gentiles until the times of the Gentiles are fulfilled” (Luke 21:24).
In A.D. 70 Roman legions destroyed the Temple and took control of Jerusalem. The Jews
were scattered throughout the world and for the next 1800 years were exiled from their
Promised Land. But we have witnessed a miracle of biblical proportions in the last century:
the Jews returned to their homeland and, in 1948, nation of Israel was reborn! And in 1967,
the old city of Jerusalem came under Jewish authority, no longer “trodden under foot by the
Gentiles.”
Since these signs have taken place, the other more general ones begin to take greater
significance. Already we are seeing the following events (possible signs) occur:
A great revival--the outpouring of the Holy Spirit in signs and wonders in order to
assist the evangelization of all nations (Acts 2:17-21)
The traumatic twentieth century with two world wars, massive famines, new
pestilence and diseases, and the greatest persecution of the church in world
history (Matt. 24:4-13)
The status of Jerusalem becoming an insurmountable problem for the nations,
leading to war (Zech. 12:2-3)
The increase in lawlessness, causing the love of many to grow cold (Matt. 24: 12)
and the increase in knowledge and travel (Dan. 2:4)
We are called to be ready. We have enough prophetic evidence to proclaim the pending return of
Jesus Christ. We do not know the day or the hour, but we do know that we need to get ready and
“do business until He comes” (Luke 19:13).
What should our response be to this message? It is a mixture of joyful hope and sober realization.
The Bible says that difficult times will come, doctrines of demons will be rampant, apathy and
dissipation will characterize the complacent (1 Tim. 4:1, 2 Tim. 3:1-5, Luke 21:34-36). To
combat these pressures, the Bible tells us of our need for fellowship, encouragement, love, and
call to action in last days (Heb. 10:24,25). Jesus warns us about the rise in persecution just prior
to His glorious return (Matt. 24:9,10). Our hope lies neither in this present evil age nor its world
system but in the glorious appearing of our great God and Savior, Jesus Christ (Titus 2:13).
Related Issues
Two major issues have arisen in the church concerning the interpretation of biblical prophecy. A
3
full discussion of all the issues involved is beyond the scope of this discussion guide. A
bibliography is attached for further study.
First, within the church there are three main theological systems concerning the proper
interpretation of biblical prophecy. These systems are known as “premillennialism,”
“amillennialism” and “postmillennialism.” While we believe that the premillennial position
interprets the scriptures most accurately, we recognize that the proponents of the other systems
are godly and intelligent people who can also hold to the inspiration of the Bible. Our differences
arise out of our approach to interpretation of the Millennium Age (Rev. 20:3-5). How interpreters
view this key passage also shows how they approach the rest of prophetic scriptures - as literal or
symbolic.
For instance, the amillennial and postmillennial positions view the church as the new spiritual
Israel. For them, all of God¹s promises for the Jews are now symbolically applied to the church.
But pre-millennialists see the historically recent formation of the nation of Israel as the literal
fulfillment of biblical prophecy. The very existence of modern Israel proves that God will
literally fulfill the rest of prophecy. Therefore, we believe the pre-millennial approach is the
proper stance within our fellowship.
Second, within the premillennial camp there are three additional ways of looking at the
Scriptures dealing with when the rapture of the church will occur in relation to the tribulation
period: pre-, mid- or post -. There are ministers who hold differing opinions within our
Foursquare family. We should understand what the reasons are for each position and even
engage in lively debate, yet realize that on this issue scripture is not perfectly clear.
Nathaniel Van Cleave sums up the Foursquare position regarding the rapture: “The view of
Aimee Semple McPherson was that of a pre-tribulation rapture. Some theologians prefer to
believe in a post-tribulation rapture and a few hold to a mid-tribulation coming. The majority
view is that of a pre-tribulation rapture, but all three positions are tolerated.”
Conclusion
We do not want to blunt any of the edges of the Foursquare Gospel. The Bible warns us about
falling asleep at the watch, dissipating our lives with worldly living (Matt 24:36,42,44; Luke
12:35-37). The preaching of the soon return of Christ benefits the church by keeping us ready
and full of expectancy.
Another of the primary benefits of teaching about the Second Coming is hope. Our Blessed Hope
is the appearing of Jesus Christ when He resurrects the dead in Christ, raptures the church, and
institutes the Kingdom of God. In that future Kingdom there will be no more sadness, tragedy, or
pain. We look forward to the time when we will be full of the glory of God, living eternally in
the presence of our Savior!
Our Goals
• We want our ministers to preach the second coming with urgency and conviction, preparing
their congregations to be ready for Christ¹s return.
• We want our ministers to know the signs of the times in order to encourage believers that we
4
are in the last days and to warn unbelievers of the impending judgment.
• We want our ministers to understand that not all Christians have the same viewpoints
concerning the exact sequence of events surrounding the return of our Lord and be able to give
grace to those who might disagree.
• We want our ministers to hasten the day of His appearing by encouraging and working toward
the fulfillment of the Great Commission.
Recommended Reading
Crosby, Chip, The Door of Judgment, 1st Books Publishing, 2002.
Duffield, Guy P. and Nathaniel Van Cleave. Foundations of Pentecostal Theology, San Dimas,
CA: Life Pacific College Publication, 1983.
Gundry, Robert H., The Church and the Tribulation, Grand Rapids: Zondervan Publishing
House, 1973.
Ladd, George E., The Blessed Hope, Grand Rapids: Zondervan Publishing House, 1956.
Pentecost, J. Dwight, Thy Kingdom Come. Grand Rapids: Zondervan Publishing House, 1990.
Rosenthal, Marvin, The Pre-wrath Rapture of the Church, Nashville: Thomas Nelson Publishers,
1990.
5
DISCUSSION GUIDE #16
Church Relationship
“Declaration of Faith” (Article XVI)
“We believe that having accepted the Lord Jesus Christ as Savior and King, and having thus
been born into the family and invisible body or church of the Lord, it is the sacred duty of the
believer, whenever this lies within his power, to identify himself with, and labor most earnestly
for the upbuilding of God’s Kingdom with the visible church of Christ upon the earth; and that
such visible church is a congregation of believers, who have associated themselves together in
Christian fellowship and in the unity of the Spirit, observing the ordinances of Christ,
worshipping Him in the beauty of holiness, speaking to each other in psalms, and hymns and
spiritual songs, reading and proclaiming His Word, laboring for the salvation of souls, giving
their temporal means to carry on His work, edifying, encouraging, establishing one another in the
most holy faith, and working harmoniously together as dear children who are many members but
one body of which Christ is head” 1 (Ps. 111:1; Heb. 10:24,25; Acts 2:47; 16:5; Rom. 12:6-8;
Mal. 3:16,17).
Interview Questions
•
Do you feel it is important for believers to identify with and join themselves to a local
church? Why or why not?
•
What does it mean for the Foursquare Church to be “interdenominational in spirit”?
•
If you are a senior pastor, how will you participate in the district extension tithe,
missionary giving, and ministers’ gatherings?
Introduction
In this article of faith, our founder boldly and unapologetically stated that Christians ought to go to
church. In the face of what must be a perennial human aversion to finding time for God in busy
schedules, she said simply, “It is the sacred duty of the believer, whenever this lies within his
power, to identify himself with…a congregation of believers….” This seems like such an obvious
point that it hardly needs to be stated, but we realize that from New Testament times onward some
believers have tended to live out their Christian lives in isolation (Heb. 10:25). Because of this,
people need to understand why it is important to assemble together regularly and what it is that
1
1
God wants to accomplish when we gather. After all, the local church is something God initiated.
It was not something that was invented by humans. In fact He’s so concerned about the local
church that He takes personal responsibility for its development (Matt. 16:18).
It is not possible within the scope of this discussion guide to do a comprehensive study on the
church. For a more thorough treatment of this important subject we refer the reader to pages 419457 in Foundations of Pentecostal Theology.
A. What is a church?
The Greek word ekklesia is almost always translated as “church” in the New Testament. It
was a common term for any local assembly of people (Acts 19:32,39,41). In Matthew 18:20,
Jesus defined how small a gathering of believers could be and still be considered a church.
He said, “For where two or three have gathered in my name, I am there in their midst.” At
times we find the word used collectively to mean all of the local congregations in a particular
area (Acts 9:31), and occasionally it was used to refer to the total number of all believers in
all ages (Matt. 16:18; Eph. 1:2; 5:23-32; Col. 1:18, 24; Heb. 12:23). Still, the New
Testament never considers that a believer’s membership in this universal family of God will
replace participation in the life of a local church. Every Christian, by virtue of the new birth,
is automatically a member of the universal family (1 Cor. 12:13), but identification with
God’s people is meant to be lived out on a day-to-day basis in a home church (Heb. 10:25).
B. What is the purpose of a church?
Before ascending into heaven, Jesus left His followers with a very specific assignment called
the Great Commission (Matt. 28:18-20), in which He points to two basic categories of
activity. The first is winning souls; the second is discipling those souls. Jesus defined His
agenda for every church when He said, “Go therefore and make disciples of all the nations
baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to
observe all that I commanded you….” Going and finding people to baptize is soul winning,
and “teaching them to observe all I commanded you” is discipling.
1. Soul winning: There are numerous ways to present the gospel to unbelievers, but
churches that seek to obey the Lord’s command to "go"” will probably incorporate at
least four types of activities. They will frequently proclaim the gospel in their services
and give people opportunity to respond; train their members to personally present the
gospel to others; hold outreach events, which are designed to draw unbelievers; support
worldwide mission activities. The importance our movement places on bringing unsaved
people to Christ is emphasized in Article XXI, where our founder states, “…soul-winning
is the one big business of the church upon the earth….”
2. Discipling: Jesus defined discipling as “teaching them to observe all that I commanded
you.” The followers He trained were expected to pass on the same character
development and ministry training they had received. It is a process geared toward
reproducing apprentices rather than simply teaching students. The goal is to send out
disciples who will disciple others.
2
C. How does a church make disciples?
Although healthy churches carry out the Lord’s mandate in a variety of ways, their discipling
activities will include the following general categories:
1. Worship: To be a disciple each person must grow in intimacy with God through worship.
When we worship, we are doing the highest thing a human is capable of doing, and we
will continue to worship God for all eternity. However, on a practical level, worship
releases the active presence of the Holy Spirit that empowers us so we can “walk in the
Spirit” (Gal. 5:16). Every ministry in a church needs to include some form of worship in
preparation for service.
2. Bible Study and Preaching: Each person must be taught the Bible in order to know God,
understand His ways, and have faith to obey Him. His Word must be our guide in every
area of faith and practice (2 Tim. 3:16,17).
3. Prayer: Jesus modeled prayer frequently and, at times, allowed His disciples to listen to
Him pray. There is no skill more essential for a disciple than being taught to pray
effectively. In prayer we talk to God and listen to Him talk to us. Such communication
is vital if members of His “body” are to be connected to the Head of the body.
4. Healing: Everywhere He went Jesus healed people, and, since He has asked us to
continue His ministry (John 17:18; 19:21), praying for people to be healed should be part
of every disciple’s life. This ministry includes the laying on of hands and anointing with
oil; it can include deliverance where appropriate. But healing will also take place in nonphysical ways through pastors’ care, prophetic insight, and the loving support of other
believers.
5. Loving One Another: As disciples we are commanded to love one another as sacrificially
as Jesus loved us (John 13:34,35; 15:12,13). This means that we should be willing to die
for each other. So less drastic steps such as forgiveness, patience, and kindness ought to
be the normal atmosphere of a church. This level of commitment is exactly what we see
in Acts 2:41-47 as the first local churches were formed.
6. Administrating the Ordinances: Water baptism and Communion are the two ordinances
observed in Foursquare churches. Marriages, funerals/memorial services, and child
dedications are also beautiful acts of worship that best take place in the community of
God’s people. These God-given symbols, when expressing the sincere faith of believers,
bring God’s active blessing. They also provide opportunities for member of a
congregation to edify, encourage, and establish one another in our “most holy faith.”
7. Equipping for Service: We are reminded in Ephesians 4:11,12 that it is the assignment of
church leaders to equip believers to do the work of the ministry. A properly functioning
congregation will search for ways to help its members serve God fruitfully, remembering
that each must give an account to the Lord concerning the service rendered to Him (Matt.
25:14-30; 2 Cor. 5:10). In a Foursquare church such equipping would include teaching
and modeling in the gifts of the Spirit (1 Cor. 12:7-11).
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8. Giving: As awkward as this subject may be for some church leaders, giving generously
to the Lord must be addressed as a very important element of discipleship (Luke 12:1621; 16:9-13). Giving is a primary way of acknowledging God as our Source; of growing
in faith that He is our Provider, as we discover how He blesses those who tithe; of turning
the compassion we feel for the poor into tangible gifts of kindness; and of loving the lost
in our own cities and in mission fields around the world.
9. Discipline: If discipline is applied only when it is truly required (1 Cor. 6:9,10), and if it
is done in an orderly manner (Matt. 18:15-18) and with the proper attitude (Gal. 6:1), it
both comforts and protects a congregation (1 Cor. 5:6-13). Discipline should never be
used to humiliate or punish, but to warn of the spiritual jeopardy in which people have
placed themselves (1 Cor. 5:5). Discipline should be accompanied by an invitation to
return when repentance is proven sincere (2 Cor. 2:6-11). Leaders should do everything
possible to avoid slander, and personal information should be kept as private as possible.
10. Evangelism: It is virtually impossible to be a disciple of Jesus Christ and not have a deep
desire to see lost people saved. After all, the One who models discipleship for us said,
“…the Son of Man has come to seek and to save that which was lost” (Luke 19:10). If
that is His passion, it must also be ours. Although we all have differing gifts and
ministries in the Body of Christ (Rom. 12:4-8; 1 Cor. 12:12-30), each one of us should
prayerfully seek to lead unbelievers to Christ and joyfully assist in congregational soulwinning efforts. In fact, Jesus explained that the multiplying of disciples will increase the
number of people saved because there will be more laborers for the harvest (Luke 10:2).
D. What are some of the benefits of belonging to a church?
1. Healing Damaged Personalities: In the environment of love, acceptance, and forgiveness,
we cease to be lonely or isolated. We are able to change our attitudes toward people and
grow in relational skills.
2. Character Development: By watching more mature Christians handle the trials and
temptations of life, we discover how to live out the principles of the Bible. By refusing
to run from committed relationships, we allow God to mold our characters and teach us
the real meaning of love.
3. Prayer Support: When a person moves forward in the service of God, no matter how
simple a step is being taken, that advancement of the “kingdom of God” arouses demonic
opposition. Yet Jesus has given His church the authority to hold such opposition at bay
(Matt. 16:19; 18:18-20), and He expected that authority to be administered through
agreeing prayer. It is extremely important that we have people who pray for us when we
step out in faith. Ignoring this principle has caused many well-intentioned believers to be
defeated as they tried to take steps of faith. Being part of a community that prays is
essential to our success in serving God (Acts 13:2,3).
4. Spiritual Refreshment: While it is absolutely necessary that a disciple learn to study the
Word and to worship alone, there is a prophetic impact when the Word is preached to a
hungry church. Many are fed at once, and, when a congregation worships in “spirit and
truth,” many experience the Holy Spirit ministering to them personally. In fact, without
being provided this spiritual food and drink, God’s people tend to grow weak and lose
4
their boldness to minister. This is why the devil works so earnestly to disrupt a healthy
church.
5. Enhanced Effectiveness in Ministry: God intentionally designs believers to need the gifts
that others possess in order to be successful. Each of us is gifted by God, and each of us
is denied gifts by God. This is done to humble us, cause us to work together with other
believers, and keep us dependent on Christ (2 Cor. 12:9). No disciple is expected to
serve in isolation. All ministry is intended to flow out of community.
6. Enhanced Witness to the World: Of all the things Christians could do to convince the
world that Jesus really is the Savior, the most important is that we love one another.
Jesus said, “By this shall all men know that you are my disciples, if you have love for one
another” (John 13:35). And later He prayed for disciples’ unity “…so that the world may
believe that you sent me” (John 17:21; also v. 23). Given the character of human society,
there is nothing more noteworthy than a group of people who harmoniously and
peacefully work together, loving each other so deeply they would die for one another.
The devil always tries to divide a congregation so that its witness becomes ineffective.
7. Godly Accountability: James tells us that, if we want to be healed, we should learn to
confess our sins to one another (James 5:16). He is not saying that sin is the cause of all
sickness, but that unconfessed sin is a hindrance to healing. He says we can expect to
pray with authority like that which we see in the prophet Elijah if we will refuse to harbor
unconfessed sins (James 5:15-18). For this to happen, church leaders need to provide a
culture where people can confess their sins without facing harsh judgment or gossip. If
we remain merciful and patient, people will be released to bring hidden things into the
open and get the help they need. This simple integrity, says James, will greatly enhance
the effectiveness of our prayers.
E. What does it mean that the Foursquare Church is interdenominational in
spirit?
A profound blessing has been placed in the foundation of the Foursquare movement. It is a
fact about our history that is easily overlooked, but, once you see it, you realize we have a
gift that is very unusual. Our denomination did not begin as a “split” from another
denomination. It began as churches are supposed to begin: with the winning of lost souls and
the organization into a great congregation. In time, as Angeles Temple flourished and
demand for spiritual training swelled, a Bible institute was formed. Pastors, missionaries,
and evangelists were soon headed across North America and around the world to do what
they had been taught--to win lost souls and plant churches. We did not begin by angrily
rejecting other Christians. Because of this, our pastors have tended to hold a respectful and
cooperative attitude toward other congregations and denominations. This does not mean we
endorse unorthodox groups, but it does mean we think of Foursquare as only one of many
Christian families in God’s great household.
The roots of this humble spirit go even deeper than the manner in which our first church was
formed. It is also the continued reflection of the heart of Aimee Semple McPherson, who
had engraved on the foundation stone of Angeles Temple: “Dedicated to
interdenominational, world-wide evangelism” and who chose as our motto: “In essentials
unity; in non-essentials, liberty; in all things charity.” By these statements she deliberately
set a tone that embraces all faithful believers as brothers and sisters in Christ. We are
5
constantly reminded to distinguish between the essentials upon which all believers must
agree and those non-essential matters where we can peacefully allow others to do things
differently. Her example has made us naturally openhearted toward pastors from other
backgrounds and allows us to work side-by-side with those who love Christ as we do. This
attitude of greeting other true Christians with open arms is a gift handed to us by our founder,
and it is one we must diligently pass on to succeeding generations.
F. What attitude should a Foursquare pastor have toward our denomination?
Just as the effectiveness of a local congregation is dependent upon members who faithfully
gather, give, and serve, the effectiveness of a denomination is dependent upon the
cooperation of its pastors and the churches they lead. The key to this cooperation is usually
the attitude of the senior pastor. If a pastor loves Foursquare, has a submitted heart, and
sees the congregation he or she leads as a vital part of a great family of churches, most of the
members of the church will share those same feelings. The congregation will be comforted
to know that the pastor is accountable to and cared for by other pastors, that there are dulyestablished bylaws that govern the way they conduct their life together; they will happily
give of their resources to help spread the Foursquare gospel around the world.
We are an organization with distinct family values. We have a culture that allows pastors
great creativity and freedom in meeting the needs of the churches and communities they
serve, but we also have strong spiritual and legal bonds that hold us together. So, before a
person applies for a Foursquare license, he or she should assess both the obligations and the
benefits of being in the Foursquare family. It is our hope that a candidate will evaluate
whether or not he or she can honestly agree to submit to our leadership and bylaws, attend
our leaders’ gatherings, submit monthly reports, send in the district extension tithe, and send
offerings for Foursquare Missions International.
Recommended Reading
Bonhoeffer, Dietrich. Life Together. Harper and Row Publishers, New York, 1954.
Cordeiro, Wayne, Doing Church as a Team. New Hope Publishing, New Hope Christian
Fellowship Oahu, 2826 Kaihikapu St., 2nd Floor, Honolulu, HI 96819-2010, 1998.
Duffield, Guy P. and Nathaniel Van Cleave. The Vine and the Branches. Ronald D. Williams
General Editor, International Church of the Foursquare Gospel Publishers, 1910 W. Sunset
Blvd., Suite 200, Los Angeles, CA 90026, 1992.
Warren, Rick. The Purpose Driven Church. Zondervan Publishing House, Grand Rapids, MI
49530, 1995.
Warren, Rick. The Purpose Driven Life. Zondervan Publishing House, Grand Rapids, MI 49530,
pp. 117-167, 2002.
Watson, David. Called and Committed. Harold Shaw Publishers, Wheaton, Illinois 60187, 1982.
6
Civil Government
“Declaration of Faith” (Article XVII)
“We believe that the civil government is of divine appointment, for the interests and good order
of human society; and that governors and rulers should be prayed for, obeyed and upheld at all
times except only in things opposed to the will of our Lord Jesus Christ, who is the ruler of the
conscience of His people, the King of Kings, and the Lord of Lords” 1 (Rom. 13:1,3; Deut. 15:18;
2 Sam. 23:3; Ex. 18:21-23; Jer. 30:21).
Interview Questions
•
•
•
What attitude should a Christian have toward civil government?
If you are a senior pastor, how will you involve your congregation in civic community
life?
Is it appropriate for a congregation to take a formal, public position on political
questions? Why or why not?
Introduction
Jesus prayed that His followers would not be “of the world,” meaning that He did not want us to
conform to the degraded cultures in which we live (John 17:14). Yet He went on to ask the
Father to leave us in the world, saying, “I do not ask you to take them out of the world; but to
keep them from the evil one” (John 17:15). We need look no further than His own example to
understand what He meant. On the one hand, He lived as a humble citizen submitted to the
religious and civil authorities placed over Him (e.g., Matt. 17:24-27). On the other hand, when
human government asked for things that belong only to God, He firmly ignored their requests.
He obeyed the higher laws of God and was prepared to pay the price for His disobedience. The
lesson He modeled is clear: as His followers we are to submit peaceably to human authority until
doing so requires us to disobey a specific command of God. In that case, our submission to God
takes priority over our submission to secular authority.
For Discussion
1
1
A. Our response to civil authority
One of the most serious responsibilities of a Foursquare pastor is the role of teaching a
congregation how to balance the tension between faith and the demands of civil government. In
most situations pastors will find themselves teaching believers to submit to governing
authorities, including paying taxes and honoring basic laws. We want to be known as peaceable,
law-abiding citizens whose character of life points to the power of Christ to tame our rebellious
natures. But certain moments of tension may come when the things being required or
encouraged by those in authority are grievous to God and cannot be submitted to passively. In
this case a pastor must be both wise and bold in challenging believers to follow God instead of
human authority. However, even in such severe crises, it is necessary for a Foursquare pastor to
lead by example rather than by demanding a particular response from the congregation. As a
movement we recognize an individual’s freedom to follow conscience in such matters; however,
in matters of severe moral failure we are responsible to discipline our members in a biblical
fashion. So, while affirming that obedience to civil government is a biblical virtue, we consider
obedience to God a higher virtue. We do not want to emphasize submission to the point that
believers lose the ability to withstand real injustice or blasphemy; nor do we want to give
permission to those with a rebellious attitude so they can defy civil authority whenever a law is
disagreeable. Some believers engage in behavior that brings shame on Christ and His Church
while piously saying, “I only do what God tells me to do.” Neither posture (blind submission or
rebellious attitude) is the posture Christians are to have toward civil government.
B. Our Guidelines
There are six principles that guide a believer’s relationship with civil government:
1) God’s authority is supreme above all human government.
Dan. 2:21; 4:17
Matt. 22:21
Acts 4:18-20
2) Believers are, first of all, citizens of heaven and children of God. We live here as sojourners,
not residents. We are strangers passing through.
1 Pet. 2:9, 10
Heb. 11:13-16
3) While on earth, we are to be submitted and peaceable toward those in authority whenever
possible.
Rom. 13:1-7
1 Pet. 2:13-17
Titus 3:1
This specifically includes paying taxes.
Luke 20:21-25
Matt. 17:24-27
Rom. 13:6,7
4) We are to endure personal injustice if doing so will help us win people to Christ.
Matt. 5:38-42
1 Pet. 2:19,20
5) Sometimes a government becomes so unjust, oppressive, or blasphemous that conscience
will not allow us to cooperate any further, and we must resist.
1 Pet. 4:12-19
2
Matt. 5:10-12
Acts 4:18-21
6) We must be willing to die rather than compromise on matters essential to our faith.
Luke 9:26; Mark 13:9-13
Luke 21:12-19
Luke 14:26,27
Rom. 12:11
The Bible is full of examples of such men and women:
Moses (Ex 2:23-3:10)
Nehemiah (Neh. 2:1-5)
Esther (Esth. 4:13-5:4)
Shadrach, Meshach, and Abednego (Dan. 3:12-18)
Daniel (Dan. 6:7-11)
Peter and John (Acts 4:1-12, 19-22)
Conclusion
Our Burden
It is important that people in our churches be perceived as peaceable, law-abiding citizens. Still,
it remains true that believers must resist when laws are passed that forbid us to obey God’s clear
commands. A wise Foursquare pastor will work diligently to preserve a good reputation and will
avoid conflict with civil government whenever possible, all the while reminding believers that
their true citizenship is in heaven and their first allegiance is to God. Sometimes civil
disobedience may become unavoidable if we are to remain true to Scripture and conscience. In
these decisive moments, much prayer should precede any action, and the wisdom of the Holy
Spirit should be earnestly sought to determine a proper response. In all situations, however, we
remain confident that He is able to guard what we have entrusted to Him until that day (2 Tim.
1:12).
Our Goals
• We want believers who are loyal to God above all human institutions.
• We want believers who bring glory to God by being model citizens in their communities.
• We want pastors and congregations who pray for and submit to those who lead our civil
government.
• We want cities that are glad to have Foursquare churches because of their positive
influences in their communities.
• We want believers who “turn the other cheek” and “go the second mile” to show the love
and humility of Christ to unbelievers.
• We want pastors who wisely guide their congregations to work against injustice,
oppression, or blasphemy.
• We want churches that correct members who flaunt civil laws and give Christians a bad
reputation.
Recommended Reading
King, Martin Luther Jr. Strength to Love. Philadelphia, Fortress Press, 1963. This may be the
most basic and life changing of King’s many books. It is a collection of 15 sermons and
writings.
3
McPherson, Aimee Semple. “The Four Freedoms,” The Foursquare Crusader, February 1942,
p. 4.
McPherson, Aimee Semple. “Foursquaredom and Uncle Sam,” The Foursquare Crusader,
February 1942, p. 24.
Niebuhr, Reinhold. Moral Man and Immoral Society, New York, Charles Scribner's Sons, 1941.
Niebuhr examines the duties of the person who is informed by an understanding of the will
of God when confronted by social institutions that are unrighteous and unjust.
4
Discussion Guide #18, 19, 20
Judgment, Heaven and Hell
“Declaration of Faith” (Articles XVIII, XIX, XX)
“We believe that the dead both small and great shall be raised up and stand with the living before
the judgment seat of God; and that then a solemn and awful separation shall take place wherein
the wicked shall be adjudged to everlasting punishment and the righteous to life eternal; and that
this judgment will fix forever the final state of men in heaven or in hell on principles of
righteousness as set forth in His holy Word” (2 Cor. 5:10; Matt. 13:41-43).
“We believe that Heaven is the indescribably glorious habitation of the living God and that
thither the Lord has gone to prepare a place for his children; that unto this foursquare city, whose
builder and maker is God, the earnest believers who have washed their robes in the blood of the
Lamb and have overcome by the word of their testimony will be carried; that the Lord Jesus
Christ will present them to the Father without spot or wrinkle; and that there is unutterable joy
when they will ever behold His wonderful face, in an everlasting kingdom where unto comes no
darkness nor night, neither sorrow, tears, pain, nor death, and wherein hosts of attending angels
sweep their harps, sing the praises of our King, and bowing down before the throne, cry: ‘Holy,
holy, holy’” (2 Cor. 2:9; John 14:2; Rev. 22:5; Rev. 21:4; Rev. 7:15-17).
“We believe that hell is a place of outer darkness and deepest sorrow, where the worm dieth not
and the fire is not quenched; a place prepared for the devil and his angels, where there shall be
weeping and wailing and gnashing of teeth, a place of grief and eternal regret on the part of them
who have rejected the mercy, love and tenderness of the crucified Savior, choosing death rather
than life; and that there into a lake that burns with fire and brimstone shall be cast the
unbelieving, the abominable, the murderers, sorcerers, idolaters, all liars, and they who have
rejected and spurned the love and sacrifice of a bleeding Redeemer, passing the cross to their
doom, in spite of every entreaty and warning of the Holy Spirit” 1 (Matt. 13:41,42, Rev.
20:10,15; 14:10,11; Mark 9:43,44; Ezek. 33:11).
Interview Questions
•
•
•
What is your view of the final judgment? Of heaven? Of hell? Of the eternal nature of
these issues?
What will happen to those who have never heard the gospel?
What happens to a believer’s spirit when he or she dies?
1
These extended versions are quoted from “Declaration of Faith” in The Foursquare Gospel, Aimee Semple McPherson,
1
Introduction
The teachings of the Bible unmistakably point to a time when our choices and behaviors will
culminate in a judgment by God, resulting in either eternal bliss or everlasting anguish. It is true
that no consensus exists in Christendom concerning the specific timing of such a judgment.
However, that such a judgment exists and does indeed lead to an irreversible outcome is
practically undisputed among all believers.
The doctrine of judgment closely connects with those of redemption, grace, and the new birth
(See other study guides.). To comprehend the judgment of God, we must understand the justice
of God as well as the forgiveness He brings through Jesus Christ. Apart from the work of a
loving and redeeming Savior, judgment day would be nothing more than an event in which God
tabulates good acts and bad, a notion often held in popular culture.
Although there remains some disagreement among evangelical scholars as to the specifics and
timing of judgment, most Christians agree that there are two general domains of life to be
judged: (1) the good and bad actions or behaviors of the person; (2) the spiritual standing of the
person. In other words, has the person experienced salvation in Christ? According to Scripture,
God reserves His judgment of a person’s eternal destiny (Heaven or Hell) to the question of
salvation alone: “Is a person’s name written in the Lamb’s book of Life?” It is also apparent that
God will judge the actions and behaviors of Christians. This “believer’s judgment” will examine
our lives in accordance with God’s holy Word (2 Cor. 5:10), but it is not a judgment that can
lead to eternal death or separation from God. That particular kind of judgment is reserved only
for those who have rejected the gift of salvation offered through Christ’s atonement (Matt.
13:41-43).
We believe that Heaven and Hell are real and literal places that will exist throughout eternity.
Some philosophers and theologians have attempted to reduce Heaven and Hell to symbols,
spiritual metaphors, or myths. In recent years, the idea of annihilationism has become popular in
some charismatic circles. This is the naturally appealing notion that unbelievers will ultimately
cease to exist, rather than suffer the punishment of an unrelenting separation from God.
According to Grudem (1994) “…we cannot accept as faithful to Scripture (this) doctrine.
Although the idea initially sounds attractive … and avoids the emotional difficulty concerned
with affirming eternal conscious punishment for the wicked, such an idea is not explicitly
affirmed in any passages of Scripture (Rev. 14:11; 20:10).”
A. According to the Scripture, whom does God judge, and when will judgment occur?
Duffield and Van Cleave (1983) proposed that the Bible speaks of multiple future judgments,
including the judgments of believers, gentile nations, Israel, the wicked dead, Satan, and the
fallen angels. Regardless of the specific manner or precise agenda of judgment, it is clear that
all humans, dead or living, will ultimately experience judgment. The definitive result of
God’s holiness, justice, and love is that all people will stand before the Judge and receive
verdicts resulting in a binding and irreversible pronouncement of “guilty” or “not guilty.”
There is no court of appeal for the final judgment. The effect of the verdict is also
unambiguous: true believers and unbelievers are separated from one another and are
rewarded on the basis of relationship with God through Jesus Christ.
2
B. What will be the result of a final judgment?
Just as the sentence is irrevocable, so is the resulting final state for all people. Accordingly,
“the wicked shall be adjudged to everlasting punishment and the righteous to life eternal.”
Moreover, “this judgment will fix forever the final state of men in Heaven or in Hell on
principles of righteousness as set forth in His holy Word” (See Article XVIII.). The Bible
also provides us with the locations of the possible outcomes: God prepares Heaven for those
adjudged righteous (1 Cor. 2:9; John 14:2), and Hell for those pronounced wicked (Matt.
25:41).
C. Why does God judge all people?
Everlasting judgment is a frightful thing. With our limited capacity to comprehend things
eternal, it is an ongoing struggle for believers to reconcile the seemingly polarized
characteristics of a loving God who forgives (Isa. 55:7) and a wrathful God who is just. It is
often painful to accept the reality of justice. Yet God is both just and loving, and no
philosophy or theology can do away with the reality of His nature.
The just element of His character requires that He act as judge, while the loving element
results in the freely given gift of salvation. If the full satisfaction of God’s judgment required
certain behaviors and deeds on our part, then the sinful human nature would forever exclude
us from the possibility of a finding of “not guilty.” However, the redeeming act of Jesus on
the cross has forever provided mankind with the possibility of eternal life (1 Thess. 5:9). Any
person may freely partake of this gift of life, thus satisfying the need for justice. Perhaps the
greatest distinguishing feature of Christianity is the fact that the Judge Himself satisfied this
need for justice by allowing the sacrifice of His Son, Jesus, for the sins of those same people
He would judge. (See also the Foursquare study guides for The Fall of Man, The Plan of
Redemption, Salvation through Grace, Repentance and Acceptance, and The New Birth.)
D. What are the characteristics of Heaven?
Although the Bible does not paint a completely detailed picture of Heaven, numerous
Scriptures provide its characteristics in broad-brush strokes. The human senses and mind
cannot fully grasp the future experiences of and participation in the place called Heaven (1
Cor. 2:9). God places great emphasis on our future home. It belongs to Him, contains “many
mansions” for us that He personally prepared, and is made in advance of our actual need
(John 14:2). Heaven is a place where God provides the light. There is, therefore, no need for
artificial or human-made light, or even the sun. Moreover, believers will “reign forever and
ever” (Rev. 22:5). The suffering of mortal life will cease in Heaven. It is a place where we
will no longer experience death, sorrow, or crying. Pain will no longer exist (Rev. 21:4). Our
role in Heaven will include the joy of worshipping and serving God and living in close union
with God. He will exchange hunger, thirst, and the struggle of working in the hot sun with
“living fountains of waters” (Rev. 7:15-17).
E. What are the characteristics of Hell?
Following a final judgment, God will deploy an angelic army to gather all unbelievers to be
“cast … into the furnace of fire (where there is) wailing and gnashing of teeth” (Matt.
13:41,42). Certain specific beings are also thrown into the Hell, including the devil, the beast,
3
and the false prophet. Revelation describes Hell as a “lake of fire and brimstone where
(unbelievers) are tormented day and night forever and ever.” The Bible further states,
“anyone not found written in the Book of Life was cast into the lake of fire” (Rev. 20:10,15).
Hell is forever. Its existence and the existence of its residents never end (Rev. 14:10,11). The
torments and punishments of Hell are so extreme that the Bible uses severe language to
communicate the need for avoiding it: “If your hand causes you to sin, cut it off. It is better
for you to enter into life maimed, rather than having two hands, to go to Hell, into the fire
that shall never be quenched – where the worm does not die, and the fire is not
quenched”(Mark 9:43,44). Scripture clarifies God’s opinion concerning Hell: “I have no
pleasure in the death of the wicked, but that the wicked turn from his way and live. Turn, turn
from your evil ways! For why should you die, O house of Israel?” (Ezek. 33:11).
Conclusion
Today, few pastors emphasize the doctrines of judgment and Hell in their Sunday morning
sermons. The idea of eternal punishment has little appeal, even to those who affirm its
truthfulness. These are among the most difficult doctrines, and will likely always be so. Our own
emotions, as well as our desire to present the loving and accepting aspects of God’s grace, may
preclude references to Hell and judgment in presenting the gospel to unbelievers. The doctrines
are negative, and their use in evangelism often appears to take on a “stick” approach as opposed
to the more accepted “carrot” of grace and forgiveness.
Nonetheless, Hell and judgment are Biblical realities, and we cannot ignore them in our
ministries both to believers and to unbelievers. In 1741, the fiery revivalist Jonathan Edwards
preached one of the most famous sermons ever recorded concerning Hell and judgment. In
“Sinners in the Hands of an Angry God,” Edwards preached:
The use of this awful subject may be for awakening unconverted persons in this
congregation. This that you have heard is the case of every one of you that are out
of Christ. That world of misery, that lake of burning brimstone is extended abroad
under you. There is the dreadful pit of the glowing flames of the wrath of God;
there is Hell's wide gaping mouth open; and you have nothing to stand upon, nor
any thing to take hold of, there is nothing between you and Hell but the air; it is
only the power and mere pleasure of God that holds you up.
Likewise, few Foursquare pastors in the pulpit would attempt language comparable to what
followed:
The God that holds you over the pit of Hell, much as one holds a spider, or some
loathsome insect over the fire, abhors you, and is dreadfully provoked: his wrath
towards you burns like fire; he looks upon you as worthy of nothing else, but to
be cast into the fire; … you are ten thousand times more abominable in his eyes
than the most hateful venomous serpent is in ours … and yet it is nothing but his
hand that holds you from falling into the fire every moment. And there is no other
reason to be given, why you have not dropped into Hell since you arose in the
morning, but that God's hand has held you up. There is no other reason to be
given why you have not gone to Hell, since you have sat here in the house of God,
4
provoking his pure eyes by your sinful wicked manner of attending his solemn
worship. Yea, there is nothing else that is to be given as a reason why you do not
this very moment drop down into Hell.
O sinner! Consider the fearful danger you are in: it is a great furnace of wrath, a
wide and bottomless pit, full of the fire of wrath, that you are held over in the
hand of that God, whose wrath is provoked and incensed as much against you, as
against many of the damned in Hell. You hang by a slender thread, with the
flames of divine wrath flashing about it, and ready every moment to singe it, and
burn it asunder; and you have no interest in any Mediator, and nothing to lay hold
of to save yourself, nothing to keep off the flames of wrath, nothing of your own,
nothing that you ever have done, nothing that you can do, to induce God to spare
you one moment.
Notwithstanding Edwards’s colorful and forceful eighteenth-century imagery, judgment
and Hell remain potent reminders of the conclusion of a non-believer’s life. Likewise, the
reality of an eternal Heaven for the righteous serves as a powerful reminder of the
everlasting fellowship we will experience in union with the Father, Son, and Holy Spirit.
Foursquare ministers can use these truths of the Word of God in the following ways:
1. Personally studying the Biblical implications of eternity for all people
2. Including the balanced doctrines of Heaven, Hell, and judgment in teaching and
preaching
3. Encouraging believers to understand the eternal dimensions of salvation within the
context of evangelism and discipleship
Recommended Reading
Brown, D. (1999). What the Bible reveals about Heaven. Ventura, CA: Regal.
Dimas, CA: Life Pacific College. (Chapter 10, “The Doctrine of Last Things,” pp. 511-552).
Grudem, Wayne. (1994). Systematic Theology: An Introduction to Biblical Doctrine. Grand
Rapids, MI: Zondervan. (Part 7, “The Doctrine of the Future,” pp. 1091-1158).
International Church of the Foursquare Gospel. “Declaration of Faith”
Shedd, W.G. (1990). The Doctrine of Endless Punishment. Carlisle, PA: Banner of Truth.
5
Evangelism
“Declaration of Faith” (Article XXI)
“We believe that seeing then that all these things shall be dissolved, and that the end of all things
is at hand, the redeemed children of the Lord Jehovah should rise and shine forth as a light that
cannot be hid, a city set upon a hill, speeding forth the gospel to the ends of the earth, girding the
globe with the message of salvation, declaring with burning zeal and earnestness the whole
counsel of God that when the Lord of Glory shall appear, they shall be found standing, with their
loins girded about with truth, their activities and ministry laden down with the wealth of jewels
they have won and guarded for Him, the precious souls, whom, by their faithful testimony they
have been instrumental in leading from darkness into light; that soul winning is the one big
business of the church upon the earth; and that therefore every weight and hindrance which
would tend to quench the flame or hamper the efficiency of world-wide evangelism should be
cut off and cast away as unworthy of the church, detrimental to the most sacred cause of Christ
and contrary to the great commission by our Lord.” 1 (2 Tim. 4:1-2; Eph. 5:16; Pro. 11:30; James
5:20; Ezek. 3:17-18; John 4:35-37; Matt. 9:38; Mark 16:15)
Interview Questions
•
•
•
What is your view of the Great Commission, and what are your convictions about the
need to spread the gospel?
What is your view of the spiritual condition of an individual without Jesus Christ?
How would you extend an evangelistic invitation in a public service?
Introduction
The first component of the Foursquare Gospel is Jesus Christ as Savior. Scripture leads us to the
conviction that bringing the good news to people is the primary task of every church. The second
aspect of the Foursquare Gospel, Jesus Christ: Baptizer in the Holy Spirit, serves to emphasize
this conviction because the description of the baptism in the Holy Spirit in Acts 1, indicates that
the result of the baptism would be power to bear witness to the ends of the earth (Acts 1:8). We
fully expect, therefore, that all Foursquare pastors will do the “work of an evangelist”—that is,
present the gospel in a clear, biblical fashion and to be engaged in bearing witness consistently
and often. Foursquare pastors should have a noticeable passion for “making disciples of all
nations.” This passion is based upon the firm belief that, apart from Christ, men and women are
1
1
indeed “lost” and separated from God and able to be saved from this condition only by faith in
Jesus Christ.
For Discussion
Evangelism should be the church’s first priority. Jesus’ mission was to “seek and save what
was lost” (Luke 19:10), and He looked upon lost people as a “harvest” to be gathered (for
example, John 4:35-42 and Matt. 9:35-38). Jesus’ final command to His followers was to “Go
into all the world and preach the Good News to everyone, everywhere” (Mark 16:15 New Living
Translation). Why is there little mention of the evangelistic mandate beyond the words of Jesus?
First, it takes only one command from Jesus for something to become a priority—especially if it
is His final commission to His followers. Second, sharing their faith was so “natural” for New
Testament believers that there was no need for them to be reminded to do this. The gospel was
such “good news” to the early Christians that it was too good to be kept to themselves (Acts 8:4;
Col. 1:6-7). Third, a careful reading of the New Testament will that reveal evangelism was
prioritized both by example (1 Cor. 9:19-22; 10:31-11:2) and by admonition (1 Pet. 3:15).
Evangelism was, without question, the early church’s first priority.
Evangelism should be intentional and strategic. Since evangelism is the church’s first priority,
the church must be intentional about sharing the good news and making disciples. Early
believers counteracted the natural tendency for Christians as they mature to have fewer and
fewer non-Christian friends. They were intentional about building new relationships and
bridging the gap between them and those who did not yet believe (Acts 8:4; Acts 11:19-21).
Evangelism was also strategic: God gave a beginning strategy to the disciples (Acts 1:8) and the
early disciples were not haphazard in their approach to it. Acts shows that Paul had an intentional
strategy that focused on unreached people in metropolitan areas and that he started whenever
possible at Jewish synagogues. Paul’s strategy was always open to revision by the Holy Spirit
(Acts 16:7-10), but there was nothing haphazard about his overall approach; his approach was
intentional and strategic.
Evangelism should be inclusive. Most believers acknowledge that evangelism should include
everyone—after all, Jesus said to preach the good news to all creatures, all nations (ethnic
groups). And Paul said he had “become all things to all men.” But the obvious needs to be stated
because churches often give only lip service to inclusiveness, practicing it until certain less
lovable types start appearing among them. The Bible makes no provision for boundaries to the
good news; it compels us to proclaim the good news so that all people may hear and respond.
Evangelism should be holistic. Matthew’s report of Jesus’ last words makes it clear that the
goal of evangelism is the making of disciples (Matt. 28:19). Biblical evangelism is holistic,
affecting a person’s entire life. Biblical evangelism is more than just telling people and more
than just counting decisions; it must include the process of making fully devoted disciples of the
Lord Jesus Christ.
Evangelism should be Spirit-empowered and Spirit-led. As noted above, Jesus told His
followers that the Holy Spirit would come upon them to empower them as witnesses (Luke
24:46-49; Acts 1:8; compare John 20:21-23). When the early church faced opposition to its
primary task, people prayed for fresh power from the Holy Spirit, and God answered their
prayers decisively and powerfully (Acts 4:23-31). The book of Acts is also full of examples of
2
the Holy Spirit’s leading the believers as they spread the gospel (Acts 8:26-40; Acts 10; Acts
16:6-10).
Evangelism should be motivated by love. Love motivated God to send His Son into the world.
It must, therefore, be love that motivates us to share the good news. Paul reminded the
Corinthians that all things must be done in love is they are to be effective (1 Cor. 13:1-3). Peter
tells us that Jesus prepared the hearts of people to hear the good news by going “about doing
good” (Acts 10:38). The sharing of good news is primarily a “relational transaction” whether it is
done publicly in a group setting or one-on-one. The early church knew very well that “they
won’t listen to you share until they know that you care.”
Evangelism should be presented in a multi-faceted way. The New Testament shows the good
news being presented in a number of different venues. In John, chapters 3 and 4, we see Jesus
relating to individuals, and the pattern of individual presentations of the gospel continues in Acts
(Acts 8: 26-40, 13:4-12). The gospel was also presented in family settings (Acts 10:23 ff.; 16:2534) and in large gatherings (in religious and secular environments). There seems to be no limit
to the ways the good news can and should be presented.
Evangelism should be creative and adaptive. Paul wrote in First Corinthians 9:22, “I have
become all things to all men so that all possible means I might save some.” Paul’s creativity and
adaptability were reflected in his ministry as described in Acts. For example, in Acts 13:16-41
Paul preached a message to Jews and God-fearers that is filled with Scripture references; in Acts
14:14-18 (Iconium) and 17:16-34 (Athens) he adapted his message to his pagan audiences, even
quoting secular poets in his talk in Athens. Paul was also creative and willing to adapt in terms of
the places he chose to present the message. In Philippi (Acts 16) he found no synagogue, so he
looked for a place of prayer. In Athens, he went to the marketplace; in Corinth he moved to a
house next door to the synagogue. Those serving the Creator should be creative in presenting the
Creator’s message!
Evangelism should be urgent. The fervor and urgency of the early believers as they
evangelized cannot be missed in the New Testament. John the Baptist and Jesus both preached a
message of repentance because the Kingdom was “at hand.” The apostles boldly proclaimed their
message in face of rising opposition (Acts 4:18-20, 5:27-32). Why such urgency? First, they
were convinced that earth’s final days had come (The “Last Days” began with the coming of
Jesus.). Second, they were convinced that people were truly doomed to destruction apart from
Christ (Acts 4:12). Fervent urgency was driven by the life-and-death nature of their message and
the sense that time could run out at any moment. Ted Haggard reminds us that “The apostle Paul
lists two major motivations for his effective ministry. One is found in 2 Corinthians 5:11 where
he writes, ‘Knowing, therefore, the terror of the Lord, we persuade men’ (KJV). This passage
reveals that Paul had a sincere understanding of the horrible nature of the wrath of God and the
terror that will come upon His enemies. Therefore he feared for those who did not know the
gospel. Paul was consumed with the finality of that reality and, therefore was motivated to
persuade men.”1
Evangelism should be opportune. Knowing the urgency of the proclamation by the early
church, it comes as no surprise to discover Paul’s admonition to the Ephesians to make the most
of every opportunity (Eph. 5:16) and Peter’s admonition for believers to always be ready to give
a reason for the hope within them (1 Pet. 3:15). The early Christians were ready for every
3
“divine appointment” and “prepared in season and out of season” (2 Tim. 4:2) to share the good
news.
Evangelism should be supported by prayer. There was an atmosphere of prayer in the early
church, and, in Matthew 9:37-38, Jesus tells His followers to ask the Lord of the Harvest to send
out laborers into the harvest. He Himself prayed for those who would believe through His
disciples’ message (John 17:20). Also, Paul requests prayer for his evangelistic work in
Ephesians 6:19-20 and Colossians 4:3-4. Paul also hints that he prayed for unbelievers in his
address to King Agrippa in Acts 26:29 where he says, “I pray God that not only you but all who
are listening to me today may become what I am, except for these chains.” There is no question
that there is a vital connection between prayer and the incredible effectiveness of the New
Testament church’s evangelism.
Specific Questions
A. What is your view of the Great Commission and your convictions about the need to
spread the gospel?
The Church’s first priority is obedience to Jesus’ commission to preach the gospel to every
creature and to make disciples of all nations. Therefore, there should be no hesitancy on any
Foursquare pastor’s part when it comes to making this his or her first priority. We would do
well to make John Wesley’s charge to the early Methodist preachers our own: “You have
nothing to do but to save souls. Therefore spend and be spent in this work. And go always,
not only to those that want you, but to those that want you most. Observe: It is not your
business to preach so many times, and to take care of this or that society; but to save as many
souls as you can; to bring as many sinners as you can to repentance, and with all your power
to build them up in that holiness without which they cannot see God.”2
B. What is your view of the spiritual condition of an individual without Jesus Christ?
There is no biblical justification for believing that there is anything other than eternal pain
and suffering for those who reject Jesus as savior. Larry Dixon writes, “There is indeed an
Other Side of the Good News, and it is being ignored, compromised, and redefined. …The
most severe penalty awaits those who reject Christ.” 3 We who know Jesus Christ must
proclaim both the good and the bad news of the Gospel.
C. How would you extend an evangelistic invitation in a public service?
An effective invitation will include an appropriate transition from the message into the
invitation, will be clear, and will plainly require a public response. It will summarize the
“basics” of a gospel presentation: every person’s need, the solution provided by God through
the work of Jesus, the need for repentance and faith (as defined by Scripture: trust, reliance
upon, not mere intellectual assent). Some or all of these elements will have been covered in
an evangelistic message, of course, but a quick summary of these elements can be given with
remarkable effectiveness after any type of message.
D. If you met someone today who was open to receive Jesus, how would you explain the
gospel?
You would use the same elements of the gospel listed under question number three to lead
someone to a saving relationship with Christ: need, solution through Jesus, response of
4
repentance and faith. Appropriate scriptural support for all of the above should be supplied,
of course, and there are many resources available to guide someone in this.
E. As a senior pastor how would you lead your congregation in fulfilling our mandate to
“go into all the world”?
Leadership in this area will touch on your personal life, your public ministry and the lives of
your congregation’s members and will include the following.
Modeling: Anything said about evangelism will sound hollow unless you are cultivating
relationships with non-Christians and leading people to the Lord outside of public services.
The late David Watson said: “After years of personal evangelism I have come to learn in
particular two basic principles. In the first place, opportunities come in so far as we really
want them. If we are reluctant to share our faith with others, no matter how plausible our
excuses may be, opportunities will not readily come, or else we shall not see them or take
them. In the second place, I have learned that most people, if not all, are basically hungry for
God, even when they show little signs of this on the surface.”4 Modeling evangelism will
also require you to make evangelism a priority in public services and will be revealed in how
you recommend that the budget prioritize evangelism.
Mobilizing prayer: Your own prayer on behalf of non-Christians and for the Lord to send
laborers into the harvest will be a good place to start, but true leadership will require you to
mobilize your entire church so that prayer for all aspects of evangelism is consistent,
continuing and passionate. A good resource for motivating your church to prayer is Fresh
Wind, Fresh Fire by Jim Cymbala.
Encouraging relationship-based and service-based evangelism: A “come and get it”
approach to evangelism has never been less effective than it is these days, and the cultural
shift to postmodernity is making this more and more true. Effective evangelism today
requires us to build caring relationships with those we hope to introduce to Jesus. Eddie
Gibbs, in Church Next, devotes an entire chapter to this entitled, “From Attracting a Crowd
to Seeking the Lost.” 5 Brian D. McLaren reminds us that relationships start with serving:
“We can spread the Good News by seeing ourselves not as a privileged, chosen, exclusive
elite, but as people called and then sent to be servants of all, following the example of Jesus,
who repeatedly said, ‘I have not come to be served, but to serve.’”6 For more reading on this
vital area, see Life-Style Evangelism, by Joe Aldrich, The Church of Irresistible Influence by
Robert Lewis, Building A Contagious Church by Mark Mittelberg and Evangelism Outside
The Box by Rick Richardson.
Involving everyone: While it is true that not everyone is or should be an evangelist, it is
feasible that everyone in a church will be able to understand how his or her ministry serves
the church’s first priority. One of many good models for involving everyone in a church in
the Harvest can be found in Doing Church As A Team, by Wayne Cordeiro. It is apparent
from Scripture that although not everyone is an evangelist, everyone is a witness. There are
no exceptions to Peter’s admonition to “be ready to give a reason for the hope that you have”
(1 Pet. 3:15). Rick Warren says in The Purpose Driven Life, “Telling others how they can
have eternal life is the greatest thing you can do for them. If you want to be used by God, you
must care about what God cares about; what He cares about most is the redemption of the
people he made. He wants his lost children found! Nothing matters more to God; the cross
proves that.”7
5
F. What steps will you take to intentionally plant churches?
Studies repeatedly show that new churches are the most effective at reaching the harvest.
Because of this and because of Foursquare’s heritage as a church planting movement, we
encourage all churches to think of a healthy church in terms of one that reproduces itself
through church planting. There is no more biblical way to evangelize than through church
planting as revealed by Paul’s church planting ministry. Foursquare offers many resources
for pastors who wish to parent churches. Contact the church planting coordinator in your
district for help with this essential part of fulfilling the Great Commission.
Conclusion
Our Burden
The Foursquare family was founded by an evangelist who had the following statement written on
the cornerstone of Angelus Temple: “Dedicated unto the cause of inter-denominational and
worldwide evangelism.” Obviously, then, the genetic imprint of our Foursquare family includes
a passion for evangelism. Our website’s summary of our doctrinal statement on evangelism says,
“We believe that soul winning is the most important responsibility of the Church” (James 5:20).
Our burden is to see that statement become a reality for all of our churches.
Our Goals
• We want it to be unmistakably apparent in every Foursquare congregation that the
church’s primary task is to make disciples of all nations. This is indicated by the
behavior of its leaders and members and by the expenditure of funds.
•
We want every Foursquare pastor to be “doing the work of an evangelist” by engaging in
soul winning and by leading the church into evangelistic pursuits.
•
We want to see many wonderful and varied expressions of how the church can “do
evangelism,” especially in light of our changing world and the multiculturalism that
exists in our nation.
Recommended Reading and Bibliography
End Notes
1. Haggard, Ted. Primary Purpose, Creation House, 1995, p. 175.
2. Wesley, John. Minutes of Several Conversations, Works, 8:310, as quoted by Robert
Coleman in Nothing to Do But Save Souls, Francis Asbury Press, 1990.
3. Dixon, Larry. Other Side of the Good News, Victor Books, 1992, p. 187.
4. Watson, David. I Believe In Evangelism, William B. Eerdmans Publishing Co., 1976, pp.
100-101.
5. Gibbs, Eddie. Church Next, InterVarsity Press, 2000, pp. 172-192.
6. McLaren, Brian D. More Ready Than You Realize, Zondervan, 2003, p. 41.
7. Warren, Rick. The Purpose Driven Life, Zondervan, 2002, pp. 283 and 288.
6
Works recommended for further study (in addition to those cited)
Aldrich, Joe. Life-Style Evangelism, Multnomah Press, 1981.
Wayne Cordeiro, Doing Church As A Team, New Hope Publishers, 1998.
Jim Cymbala, Fresh Wind, Fresh Fire, Zondervan, 1997.
Jim Cymbala, Fresh Power, Zondervan, 2001.
Ted Haggard, The Life-Giving Church, Regal Books, 1998.
Robert Lewis, The Church of Irresistible Influence, Zondervan, 2002.
Brian D. McLaren, A New Kind of Christian, Jossey-Bass, 2001.
Mark Mittelberg, Building a Contagious Church, Zondervan, 2000.
Thom S. Rainer, Surprising Insights from the Unchurched, Zondervan, 2001.
Steve Sjogren, Conspiracy of Kindness, Vine Books, 1993.
Leonard J. Sweet, Post-Modern Pilgrims, Broadman and Holman Publishers, 2000.
Rick Richardson, Evangelism Outside The Box, InterVarsity Press, 2000.
Rick Warren, The Purpose-Driven Church, Zondervan, 1995.
7
Tithing and Offerings
“Declaration of Faith” (Article XXII)
“We believe that the method ordained of God to sustain His ministry and the spread of the gospel
after His command is ‘tithing’ and is generally accepted throughout all Foursquare churches, not
only as God’s method to take care of the material and financial needs of His church, but to raise
the spiritual morale of His people to the extent that God must bless them. We are commanded in
Malachi 3:10, ‘Bring ye all the tithes into the storehouse, that there may be meat in mine house,
and prove me now herewith, saith the Lord of Hosts, if I will not open you the windows of
heaven, and pour you out a blessing that there shall not be room enough to receive it.’ In the
matter of ‘giving’ and ‘free will offerings,’ they are ordered of the Lord and practiced in all
Foursquare churches as part of God’s plan for the church’s material needs and the spirituality of
His people. We are admonished in Luke 6:38, ‘Give, and it shall be given unto you; good
measure, pressed down, shaken together, and running over, shall men give into your bosom, for
with the same measure ye mete withal it shall be measured to you again.’ Being ‘joint heirs’
with Him we know that giving unto His kingdom which is also ours is an enjoyable thing, it
being more blessed to give than to receive, for we are commanded in II Corinthians 9:7, ‘Every
man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity; for
He loveth a cheerful giver’” 1 (1 Cor. 16:1,2).
Interview Questions
•
•
•
What do you believe the Bible teaches about tithes and offerings? How do these principles
apply today?
What is your personal practice concerning tithes and offerings?
Do you believe the principle of tithing can apply to a congregation as well as an individual?
If so, will the church you pastor willingly tithe to our denomination?
Introduction
A. What is meant by the term “stewardship”?
Stewardship has to do with handling another’s property. A “steward” is someone who uses
delegated authority to manage another person’s assets. Biblical stewardship is first modeled
in God’s charge to Adam and Eve to “tend” the Garden of Eden (Gen. 2:15-17). In the New
Testament it is based on the concept of being a servant of Jesus Christ (Luke 12:42-44). We
are now servant-managers of Jesus’ assets: His Church (Titus 1:7); His truths (1 Cor. 4:1);
1
1
His gifts (1 Pet. 4:10); and the financial resources with which He has entrusted us (Luke
16:1-13). As His servants we are challenged to manage His assets according to His
principles and not according to our own human tendencies. We must manage our
possessions with an eye on life’s true riches (Luke 16:11), realizing that “no servant can
serve two masters…you cannot serve both God and money” (Luke 16:13, 14). There is
nothing more fundamental to daily life than the issue of how we manage our money. 2 Being
a good steward requires personal discipline, and includes management of financial resources;
avoiding unnecessary debt arising from a lack of self-control; supporting the ministry of the
local church through regular, systematic giving of at least 10% of the gross income; 3 and
giving free-will offerings to Christian causes.
B. Why does God want Christians to tithe?
In the New Testament a believer’s motivation for all forms of giving is ultimately meant as a
tangible expression of appreciation for all Christ has done. It also shows a desire to partner
with Him in reaching out to others, “You know the grace of our Lord Jesus Christ, that
though He was rich, yet for your sakes He became poor, so that you through His poverty
might become rich” (2 Cor. 8:9).
C. What biblical principles should guide our giving?
Giving should be done according to the following guidelines:
• with generosity: “whoever sows sparingly will also reap sparingly, and whoever
sows generously will also reap generously” (2 Cor. 9:6) 4
• with forethought: “in accordance with what (each) has decided in his heart to give, 5
not reluctantly or under compulsion, for God loves a cheerful giver” (2 Cor. 9:7)
• with regularity and in proportion to financial ability: “on the first day of every week,
each one of you should set aside a sum of money in keeping with his income, saving
it up, so that when I come no collections will have to be made” (1 Cor. 16:2)
• with a desire to support those called to vocational ministry: “the Lord has
commanded that those who preach the gospel should receive their living from the
gospel” (1 Cor. 9:14)
• with a heart to support fellow believers in need: “Joseph…sold a field he owned and
brought the money and put it at the apostles’ feet (Acts 4:37)
• with a heart to support the needy of society in general ‘ “religion that God our Father
accepts as pure and faultless is this: to look after orphans and widows in their
distress (James 1:27) 6
2
Hayford, Jack, Grounds for Living, Sovereign World, Ltd., Tonbridge, Kent, England, 2001, pg. 202. 2 Corinthians 9:12 notes
that giving is an element of worship – this service that you perform…is also overflowing in many expressions of thanks to
God.
3
“Tithing is the practice of giving a tenth of one’s property or produce to support religious institutions or the priesthood” (D.K.
McKim, Tithing in Evangelical Dictionary of Theology, Walter A. Elwell [Editor], Baker Book House, Grand Rapids, MI., 1999
printing, pg., 1096). It is this technical definition that leads to the understanding that one is to tithe 10% of his or her gross
income.
4
“Giving blesses the recipient in that his or her needs are met and faith and thanksgiving for God’s provision are increased; it
blesses the giver because ‘God loves a cheerful giver’ and will grant an abundant spiritual harvest” (Wayne Grudem, Systematic
Theology, Zondervan Publishing House, Grand Rapids, MI., 1994, pg. 957).
5
This statement does not preclude the place of tithing 10% of one’s gross income (see below). Rather, this is Paul’s way of
saying believers should give careful deliberation to giving (i.e., be personally persuaded of the doctrines of giving and tithing)
and make the decision to give/tithe on their own and not at the extraction of another.
2
•
•
with an attitude of trust in God to provide the needs of the giver: “He who supplies
seed to the sower and bread for food will also supply and increase your store of seed
and will enlarge the harvest of your righteousness (2 Cor 9:10) 7
with an awareness that financial giving is a privilege: “they urgently pleaded with us
for the privilege of sharing in this service to the saints (2 Cor. 8:4); 8) with an
awareness that “each of us will give an account of himself to God” for all of life as a
follower of Christ, including obedience to His command to give (Rom.14:12) 8
D. Should vocational ministers receive financial support?
Paul addresses the matter of financial support for vocational ministers in First Corinthians
9:3-14. In verses 13 and 14 he explains that God intends to provide financial support for
those vocational ministers in the New Testament just as He did for the Levitical priests in the
Old Testament (Num.18:21-24). By doing so, he reveals that the New Testament practice is
in part derived from the Levitical practice. He unmistakably affirms the right of vocational
ministers to receive financial support rather than being forced to work (vv. 4,14). 9 In this
same passage he also cites six examples from the natural order of life where a person or
animal is “paid” for their labor:
the soldier who is paid while at war
the farmer who eats the fruit of his labors
the shepherd who uses the milk from his flock
the ox that eats while threshing
the plowman and the thresher who both hope to partake of their harvest (vs. 7-10)
Then he asks the question in verse 11, “If we have sown spiritual seed among you, is it too
much if we reap a material harvest from you?” The obvious answer to his question is “No,
such is not too much to ask.” He concludes all these arguments by saying, “In the same way,
the Lord has commanded 10 that those who preach the gospel should receive their living from
the gospel” (v.14).
E. Why do Foursquare believers and churches tithe?
1) Our founder believed that tithing is God’s plan to support the church.
In Article XXII of the “Declaration of Faith,” Sister McPherson said, “We believe that
the method ordained of God to sustain His ministry and spread the gospel after His
command is “Tithing” and (it) is generally accepted throughout all Foursquare churches,
not only as God’s method to take care of the material and financial needs of His church,
6
James’ reference is not limited to the needy within the Church community. See Douglas Moo, The Letter of James [The Pillar
New Testament Commentary], William B. Eerdmans Publishing Company, Grand Rapids, MI., 2000, pp.96-97.
7
In Luke 6:38, Jesus discusses a related principle, the reciprocal law of giving – “Give, and it will be given to you. A good
measure, pressed down, shaken together and running over, will be poured into your lap. For with the measure you use, it
will be measured to you.” “Jesus was not trying to convince His disciples to give with an incentive program that they would get
something back if they gave. Instead, He was focusing on the issue of ‘life-release’ – wanting us to understand that an actual,
divinely ordered spiritual dynamic is set in motion when we give…[namely], the fullest dimensions in life are only released
through the action of giving” (Jack Hayford, op. cit., pg. 203)
8
Although God’s Word does command Christ followers to give, the apostles were overall reticent to command people to give—
especially for their own needs (Paul’s one clear demand [1 Corinthians 16:1] was for the socially poor, not for his own support);
rather, as leaders they strongly encouraged giving and reminded believers of their responsibility to give (2 Cor 8:7-9).
9
They may certainly voluntarily work so as not to burden a church which is truly unable to support them, but they should not be
forced to do so because of neglect or indifference on the part of those to whom they minister (1 Cor 9:12,15).
10
The Lord’s command here is likely Jesus’ statement in Luke 10:7
3
but to raise the spiritual morale of His people to the extent that God must bless them”
(emphasis added).
Elsewhere on this same subject she said,
•
God is an orderly God…He put a seed in the heart of the rose, a bulb beneath the
lily. He put the kernel on the corn and the wheat…in other words, God is a perfect
planner…He did not just make a flower and never plan for it to go on. Everything
He makes, He puts the seed within itself—the tree, the flower, that it may go on and
on and on. Dearer to God than a tree, dearer to God than a rose, dearer to God
than an apple is His church, the apple of His eye. Does it stand to reason that God
would give all these other things seed that they might go on and perpetuate
themselves and never plan for the perpetuity of His church? Of course not. He
planned for the financing of the church. And I believe passing the collection plate
is not God’s plan. I wish I never had to take a collection. It is a huge undertaking
to keep this great work going. But God’s plan is not passing the plate and asking
constantly for money. God’s plan is, ‘Bring all your tithes into the storehouse.’ If
your income this month is $500.00, then $50.00 belongs to the Lord. 11
2) Jesus endorsed tithing.
The primary exegetical basis for espousing the tithe as a New Testament practice is
Jesus’ statement in Matthew 23:23 “Woe to you, teachers of the law and Pharisees, you
hypocrites! You give a tenth of your spices – mint, dill, and cumin. But you have
neglected the more important matters of the law – justice, mercy and faithfulness. You
should have practiced the latter, without neglecting the former” (emphasis added). Jack
Hayford effectively connects tithing to Jesus’ teachings: “While Jesus shows that biblical
giving is no substitute for obedience in matters of justice, mercy, and faith, He points out
that tithing remains important and necessary. Biblical giving includes the principle of
tithing…Jesus brings it beyond the Law.” 12
3) Tithing arises from our gratitude toward God, not from the Law of Moses.
It is often noted among those espousing the tithe for New Testament believers that tithing
pre-dates the Law of Moses (Gen14:20; 28:20-22). It was an expression of gratitude
practiced by people of faith more than six hundred years before the law was revealed. So
it cannot be said that tithing is a part of the ritual requirements from which Christians are
now free. It is true that tithing did become an ordinance as part of the Sinai Covenant
(Lev. 27:30-32), but New Testament believers still need to be at least as thankful and
generous as Old Testament saints. It is a practice that is gratitude-based, not law-based.
4) Malachi warns of the effects of not tithing.
Malachi reprimanded Israel in 450 B.C. for neglecting this great privilege and
responsibility. He noted that failing to tithe is to despise God, to treat Him with less
respect than we treat human authority figures (Mal. 1:6-8). In chapter three he elaborated
on some of the results of not tithing: it robs God of both respect and assets that are
11
McPherson, Aimee Semple, op. cit., pp. 243-244. See also Article XXII where it is stated, “We are commanded in Malachi
3:10 ‘Bring ye all the tithes into the storehouse’” (emphasis added).
12
Hayford, Jack, op.cit, pp.208-209.
4
rightfully His (v.8); it desensitizes us to the voice and commandments of God (v.8); and
it ties God’s hands of blessing in our lives (v.9), to some degree affecting the promise of
Second Corinthians 9:10. In addition, in verse 10, Malachi explained that God is so
committed to principles of sound stewardship as expressed in tithing that He invites
people to test the principle and confirm the authenticity of His promises.
Conclusion
Our Burden
We want Foursquare ministers to individually embrace the principles of stewardship, tithing, and
giving of offerings, asking the Lord to make them cheerful and non-reluctant givers who model
these truths for those they lead. Senior pastors are further encouraged to make it a requirement
that all paid staff consistently tithe 10% of their gross wages as an example to the flock and all
Foursquare churches. Finally, senior pastors are highly encouraged to receive regular offerings
for Foursquare Missions International and to make their congregations aware of FMI as an
excellent choice for special gifts.
Our Goals
•
•
•
We want all Foursquare ministers to personally practice godly stewardship and to graciously, yet
unapologetically, instruct those under their influence to be equally good stewards of God’s assets in
their lives.
We want believers who are taught to consistently tithe 10% of their gross income and to give
offerings as they are able.
We want believers who understand the importance of godly stewardship, including tithing, in the
process of becoming fully devoted disciples.
Recommended Reading
Hayford, Jack. Grounds for Living, Sovereign World, Ltd., Tonbridge, Kent, England, 2001.
5
The Security of the Believer
Creedal Statement
“We believe in the free moral will power of man, who can backslide, apostatize, and be lost.”
Interview Questions (See The New Birth Discussion Guide, #7.)
•
•
•
•
What are the nature and implications of the new birth?
What must a person do or believe to be born again?
What personal changes should we expect after a person is born again?
Can a person backslide, apostatize and be lost? If so, how?
For Discussion
A. Backsliding and Apostatizing
Our creedal statement reads, “We believe in the free moral will power of man, who can
backslide, apostatize and be lost” (#24). It is probably best to see backsliding and apostatizing
as two distinct realities, both of which can result in the same end.
Backsliding is “a temporary lapse into unbelief or sin following spiritual conversion. Specific
causes include unbelief (Heb. 3:12), bitterness (Heb. 12:15), preoccupation with the present
world (Matt. 13:22; 2 Tim 4:10)” and refusing to endure persecution for one’s faith (Matt.
13:21; Luke 9:23-26). The Bible also warns that there are certain categories of behaviors that, if
continually practiced, will reveal that our claims to repentance and faith are hypocritical (1 Cor.
6:9,10; Gal. 5:19-21; Eph. 5:5-7). Furthermore, believers are repeatedly cautioned that they
must not, especially in essential matters, embrace false doctrine (e.g., Gal. 3:1-4; 1 Tim. 1:19).
Although backsliding brings untold hurt, most Christians believe that the backslidden believer is
not so much lost as in need of repentance. Yet backsliding can, depending on its longevity and
severity, lead to becoming eternally lost because of the desensitizing it brings to the heart (1
Cor. 6: 9,10). Still, none of us is given the ability or right to judge when or if a believer’s
justification has ceased due to sin. Many in the church in Corinth were very carnal, yet Paul
addressed them as “brothers and sisters” (1 Cor. 3:1). This is why we tend to call for “rededication” of backslidden people, rather than their being “re-saved.” Paul also reminds us that
our pastoral responsibility to a backslider goes beyond warning. We are to seek restoration “in a
spirit of gentleness” (Gal. 6:1).
Apostatizing is “a deliberate repudiation and abandonment of the faith that one has professed.”
The Septuagint uses the term to reflect deliberate and calculated renunciation of God. Its cause
1
is most often attributed to syncretistic religious practices that gradually wore away at one’s
devotion to Yahweh. The New Testament intimates that apostasy is more often the result of
doctrinal error than moral laxity (2 Tim. 2:17,18), although the two often go together (Heb.
3:12, 6:4-6).
B. The Security of the Believer
“Above all else in our Christian life, we must have a positive assurance of our salvation. It is
certainly God’s will that we be saved and that we know so. Every spiritual experience –every
conflict with the enemy—every prayer that is uttered—every promise that is pleaded—is based
on an assurance of our position in Christ. Whenever we endeavor to do anything for God we
must be able to stand on the firm foundation of the positive assurance that we are His child”
(Guy Duffield, The Security of the Believer).
The Bible assures us of God’s power to protect us from all forms of attack on our salvation
whether it be condemnation for our failures, demonic assaults, or human persecution (Rom. 8:3139). No matter how severe these attacks, God has provided resources that should give us a restful
confidence in our salvation. Yet, the Bible does not allow this confidence to be built on the
philosophical premise that it is impossible for a believer to return to an unsaved condition.
Rather, it bases the security of our salvation on the fact that God’s power to protect us is much
greater than the devil’s power to tempt, persecute, or deceive. So, we can rest in the knowledge
that it is impossible for anything to seize our salvation and tear it away from us.
The only danger we face is from attitudes that form within ourselves. Over these we are to
remain diligent by laying hold of the abundant resources that God has provided.
Conclusion
As we look back over past Foursquare licensing applications, we find that a question asking the
applicant’s position on the security of the believer has been present in virtually every application
from the beginning of our movement. It is one of a few core issues that have always been of
concern to our leaders. Historically, we have sought to avoid the extreme positions found on both
ends of this issue. We do not wish to produce people who live constantly in fear of losing their
salvation, for the salvation we proclaim is based firmly on repentance and faith in Christ
(“Declaration of Faith,” V and VI). But neither do we fit on the other end of the continuum that
says that, once people are born again, they can never fall away. We have always felt that this
teaching was dangerously misleading since it tends to breed a false sense of security that can
anesthetize the conscience to the warnings of Scripture. For us the truth is that God is more than
able to protect and preserve us, yet, at the same time, we must choose to earnestly pursue a
sincere relationship with Jesus Christ.
Our Goals
• We want our pastors to regularly preach a gospel that invites people to repentance and a
whole-hearted acceptance of the Lord Jesus Christ.
• We want believers who are confident of their eternal destinies, able to stand against the
wiles of the devil, bold in pleading the promises of God, and progressing in their spiritual
lives.
2
•
•
We want leaders who love people enough to biblically discipline if they are involved in
critical moral failure. (Matt. 18:15-17; 1 Cor. 5: 9-13; Gal. 6:1)
We want believers who wisely choose to feed their spirits through worship, prayer, and
the Word of God, and who still fear the Lord and flee temptations (1 Cor. 6:18; 10:14; 1
Tim. 6:11; 2 Tim. 2:22).
Recommended Reading
We would highly recommend the reading of a message that Dr. Guy Duffield presented to the
ICFG convention body in February 1967. The message was published in 1968 under the title,
“The Security of the Believer.” In this message Dr. Duffield captures the distinctive emphases
that have historically defined our church on this issue. As he notes, we want to preach a gospel
that emphasizes the power and comfort derived from having an assurance of our salvation. We
believe the Bible places great emphasis on God’s holding power and reveals an overall
anticipation that saints will persevere in their faith. However, the Bible also warns us against
willfully turning away from the provisions of salvation that Christ has made. We must balance
our preaching by including warnings against taking our salvation for granted. What we believe
and how we live do matter, and beginning well does not automatically mean ending well. As we
see believers straying off morally or doctrinally, or as we see them returning to loving the world,
we need to do our best to restore them before their error leads to eternal consequences (James
5:19-20).
3
The Life of Aimee Semple
McPherson
Introduction
The founder of the Foursquare Gospel Church, Aimee Semple McPherson, was born Aimee
Elizabeth Kennedy in Ingersoll, Ontario, Canada on October 9, 1890. Her parents, James and
Minnie Kennedy, were active members in the Methodist Church and the Salvation Army. Aimee
received Christ as her Savior and was filled with the Holy Spirit with the evidence of speaking in
tongues at the age of 17, while attending a revival conducted by an Irish Pentecostal evangelist,
Robert James Semple. Following a storybook romance, Aimee and Robert were married on
August 12, 1908. They moved to Chicago and worked with William H. Durham before leaving
as missionaries to China in the spring of 1910. Less than three months after their arrival in
China, Robert Semple died of malaria at the Matilda Hospital in Hong Kong. On September 17,
1910, Roberta Star Semple was born. Aimee and Roberta returned to the United States and
settled in New York where Aimee began serving in the Salvation Army. In 1912, she met and
married Harold McPherson and moved to Providence, Rhode Island, where Rolf Kennedy
McPherson was born on March 23, 1913. Within two years, the Lord began to speak to Aimee
saying, “Will you go?” and “Preach the Word!” She became sick and was on her deathbed as the
Lord continued to speak her. She finally said, “Yes, Lord, I’ll go.” Her body immediately began
to heal. Between 1915 and 1923, Sister McPherson held great evangelistic campaigns moving
up and down the east and west coasts as well as all across America. .
In 1918 Aimee Semple McPherson established a home base in Los Angeles, California, where
she could raise her children and train missionaries and evangelists. With the opening of Angelus
Temple on January 1, 1923, revival started that continued for many years in Los Angeles.
Thousands were saved, filled with the Holy Spirit, healed, and called into the ministry. Within
weeks of the opening of Angelus Temple, in February 1923, The Echo Park Evangelistic and
Missionary Training Institute opened. With the growth of the school, a five-story college
building was constructed. The name was changed to L.I.F.E. Bible College when the new
building was completed in 1926. The enrollment reached approximately 1,000 by 1929. With
the establishment of radio station KFSG in February 1924, the gospel was preached to millions
through the broadcast called the “Church Without Walls.” Aimee Semple McPherson
established many other ministries including City Sisters; the commissary; the prayer tower; the
500 room; and music ministry with the silver band, harp, and a very large choir. In September
1944, Sister Aimee Semple McPherson was called home to be with the Lord while conducting a
revival campaign in Oakland, California. At the time of her death, there were 411 Foursquare
churches in the United States and Canada; 22,000 Foursquare members; 3,000 graduates of LIFE
Bible College; and 200 mission stations around the world.
1
Interview Questions
•
•
•
What was the most influential factor in the life of Aimee Semple McPherson? How can
that same factor affect your ministry today?
How did faith play a role in the life and ministry of Aimee Semple McPherson?
What different means of Christian education did Sister McPherson use? Can we do the
same kinds of things today?
A. What people, institutions, and experiences in the early life of Aimee Semple McPherson
influenced her theology, doctrine, and ministry?
The strong influences that helped shape the theology, doctrine, and ministry of Aimee
Semple McPherson included Robert Semple, her first husband; William Durham, her first
Pentecostal pastor, who was filled with the Holy Spirit at the Azusa Street revival in Los
Angeles in 1906; the Methodist Church, which trained her in Arminian doctrine; the
Salvation Army; and A.B. Simpson, founder of the Christian and Missionary Alliance; A.J.
Gordon; and Maria Woodworth Etter, a successful woman evangelist. Her involvement with
the Salvation Army accounts for her propensity for military terms, uniforms, silver bands,
and strong social concerns. Her experience in China and her work in the Chicago mission
created a lifelong zeal for missionary work and a love for those who were less fortunate. The
greatest influencing factor in her life was the strong anointing of the Holy Spirit and her
irresistible call to the ministry of soul winning.
B. What effect did the missionary trip to China have on the ministry of Aimee Semple
McPherson? What events brought her to the place of saying yes to the call of God to
“Preach the Word,” doing the work of an evangelist and pastor of Angelus Temple?
In early June 1910, Robert and Aimee Semple arrived in China to minister. Almost
immediately Robert began preaching, while Aimee looked for housing in Hong Kong.
Although strongly advised not to do so, Robert would go out preaching to the Chinese people
in the noonday sun. In August malaria and dysentery struck both Semples. Robert was taken
to the Matilda Hospital. He died in a matter of days. Aimee gave birth to their daughter,
Roberta Star, on September 17, 1910. Six weeks later she was on her way back to the United
States where she joined her mother and began working with the Salvation Army in New
York.
Months later Aimee met and then married a young accountant named Harold McPherson.
God continued to speak to Aimee saying, “Preach the Word!” and “Will you go?” 1 She
hesitated because of her responsibilities as a wife and mother. Late in 1914 she became
deathly ill. Aimee did not improve and was moved to a room for dying people who were
beyond help. 2 There she heard the voice of God saying again, “Now will you go?” 3 Believing
it was her last breath, Aimee whispered that she would go. By morning she was without pain
and able to turn over in bed. In two weeks she was up and well and gaining strength. By the
summer of 1915, she was out preaching and seeing people being saved, filled with the Holy
1
Epstein, Daniel Mark Sister Aimee, the Life of Aimee Semple McPherson, Harcourt Brace & Company, 1993, p.73
Ibid. p. 75
3
Ibid. p. 75
2
2
Spirit, and healed. As she ministered across America to larger and larger crowds, she was
always mindful of the time she spent in China. Aimee Semple McPherson never lost her
profound burden for the multitudes that had not yet heard the gospel. In 1927 the first
“official” Foursquare missionary, Rev. Vincente DeFante, was sent to his native land to
become the founder of the Foursquare ministry in the Philippine Islands. During 1928 and
1929, twenty-two Foursquare missionary units were sent out to ten different foreign
countries. By the end of 1928, it could truly be said, "The sun never sets on the Foursquare
Banner.” 4
C. How did doing the work of an evangelist prepare Aimee Semple McPherson for
ministry at Angelus Temple?
In 1915, Sister McPherson began holding meetings in a small mission. It did not take long
before there was standing room only. She purchased a 30’x 60’tent for $65. This was the
first of many that she would purchase and use for the ministry as she traveled around the
country. Between 1916 and 1922 she crisscrossed the United States coast to coast six times,
and evangelized from New England to Florida twice. She preached in more than a hundred
cities. For the first two years she traveled “on faith.” She literally wandered up and down
the Eastern seaboard on impulse, without a budget or a plan. Harold McPherson was
extremely distraught because she preferred God’s help to her husband’s. He would beg her
to let him sign up for day labor when they were flat broke. Her response was always that
God would provide. And He did. Someone would come to the tent with a basket of food or a
bag of clothes. The next day the tent would fill with the faithful, who would take up a
collection that would carry them through. She listened for the Lord’s instructions, and she
watched the world and heavens for a sign. All of these experiences helped to strengthen her
faith and dependence on the Lord as He prepared her for the ministry she would have in Los
Angeles following the completion of Angelus Temple.
D. How did Sister McPherson use the commissary as a means of evangelism?
During the Great Depression, the Angelus Temple Commissary fed and clothed over 1.5
million people. It was more reliable than the city, county or state agencies. Sister
McPherson trained the people working in the commissary to minister not only to the physical
needs but also to the spiritual needs of people. The City Sisters would follow up on people,
going to their homes to offer help and to minister to their needs. Many of those who received
help would become regular in their attendance at Angelus Temple. Each of those attending
Angelus Temple was asked to bring non-perishable items to each of the services; these items
were collected and then distributed through the commissary. The commissary is still in
operation today, providing food and clothing to hundreds of people each week.
E. What were the circumstances surrounding the death of Aimee Semple McPherson?
What effect did the death of Aimee Semple McPherson have on the International
Church of the Foursquare Gospel?
Aimee Semple McPherson had suffered for some time with an illness she contracted while
on vacation. Running a high fever and finding it difficult to rest, she still looked forward to
conducting meetings in the civic auditorium. She preached on the evening of September 26,
4
Van Cleave, Nathaniel. The Vine and the Branches, a history of the International Church of the Foursquare Gospel,
p. 94
3
1944; following the service she went to bed and was found dead in her bed the next morning.
The pathologist’s report indicated that death was caused by shock and respiratory failure.
Her funeral was one of the largest in the history of Los Angeles. She was buried in Forest
Lawn Cemetery in Glendale, California. The loss seemed insurmountable. How could an
organization replace such a talented and charismatic founder and leader? The answer is, she
was never replaced. The time had come for a large step in the maturation of the Foursquare
movement. It was necessary for the people to stop depending for progress upon a worldrenowned leader and for everyone to become personally involved. Under the strong and
capable leadership of Dr. Rolf K. McPherson, who served the Foursquare Church as
president for forty-four years, the Foursquare Church experienced steady growth. Under the
leadership of his successors, the International Church of the Foursquare Gospel has
continued seeing new churches planted and new mission fields around the world being
opened. Currently there are almost 40,000 Foursquare churches around the world.
Conclusion
•
•
•
•
We want pastors who can learn from the life of our founder, Aimee Semple McPherson.
We want ministers who boldly and regularly minister God’s plan of salvation, the
baptismal fullness of the Holy Spirit, and divine healing.
We want churches that reach out to their communities to touch those who are in spiritual
need and those who are in physical need.
We want ministers who are reproducing themselves and releasing people into ministry.
Recommended Reading
Epstein, Daniel. Mark Sister Aimee, the life of Aimee Semple McPherson, A Harvest Book,
Harcourt Brace & Company, New York, 1993.
McPherson, Aimee Semple. The Foursquare Gospel.
McPherson, Aimee Semple. Aimee, the life story of Aimee Semple McPherson.
Van Cleave, Nathaniel. The Vine and the Branches, a history of the International Church of
the Foursquare Gospel
4
History of Foursquare
In 1918 Aimee Semple McPherson felt the Lord speaking to her to set up a home base in Los
Angeles, California, where she could raise her children and train missionaries and evangelists.
On June 18, 1921, she wrote a check for $100 as a down payment on property across the street
from Echo Park near downtown Los Angeles, in the heart of the media district at that time. With
$5,000 cash, she had plans drawn up and contacted a contractor who told her, “Sister, you have
enough to dig the hole.” Her response was, “You dig the hole and God will fill it!” Construction
began on Angelus Temple, and less than eighteen months later the work was completed. On
January 1, 1923, Angelus Temple was opened, debt free, at a cost of approximately $250,000.
The cornerstone of Angelus Temple reads, “Dedicated unto the cause of inter-denominational
and world wide evangelism.”
Interview Questions
•
•
•
What do you believe is meant by “inter-denominational and world wide evangelism” as
stated on the cornerstone of Angelus Temple?
What was the role of The Echo Park Evangelistic and Missionary Training Institute/LIFE
Bible College in the preparation and training of pastors in the first fifty years of the
Foursquare Church and the leadership of the Foursquare organization. What changes
have been made to make it possible for a wider group of people to be pastors and leaders?
How does this part of our Foursquare history affect your ministry in the Foursquare
Church today?
What “cutting edge” ministry models are you able to use in your place of ministry that
make a difference in the church? Please explain.
Introduction
By understanding our past, we can better understand our present and our future. The changes
that have occurred in the Foursquare Church between 1923 and the present have been dramatic.
Those same changes have brought the Foursquare Church to its present position in the world
where we have a very strong national and international Church.
A. What means were used to start the first Foursquare Gospel Churches after the opening
of Angelus Temple?
In February 1923, Aimee Semple McPherson opened The Echo Park Evangelistic and
Missionary Training Institute with fifty students. Women made up three-fourths of the class.
The institute grew to over one hundred students within the next few months. The first
graduation saw sixteen graduates, fourteen women and two men, and all of these moved into
the pastoral ministry. According to Dr. Van Cleave, three churches were started in 1924. By
1
the end of the summer of 1925 there were thirty-three Foursquare Gospel Churches. Many of
the students attending the training institute wanted to start churches even before they
completed their studies. By the end of 1927, there were 105 churches; by the end of 1933,
the number of churches was 253. These churches were located in twenty-nine states. Many
communities asked Sister McPherson to send students, and they offered land and financial
support. The students from the institute would hold meetings in tents, and these meetings
often resulted in churches being established.
B. What role have the Bible colleges and institutes played in the development of
Foursquare pastors and leaders?
Even before Angelus Temple was opened, Sister McPherson was making plans to open The
Echo Park Evangelistic and Missionary Training Institute. Because of the tremendous
growth of the institute, construction on a new five-story building was begun in 1925. With
the completion of the building in 1926, the name was changed to LIFE Bible College
(Lighthouse of International Foursquare Evangelism) and had an enrollment of 650. By 1929
the enrollment had grown to approximately 1,000. LIFE Bible College continued operating,
receiving full accreditation in 1980 with the Accrediting Association of Bible Colleges
(AABC). LIFE Bible College relocated to San Dimas in 1990; in 2002 the name was
changed to Life Pacific College. In 1928 Dr. Anna Britton established LIFE Bible College
of Canada in Vancouver, B.C., Canada. The first graduating class in 1930 numbered five,
and all of the graduates entered active pioneering ministry. In 1930 Dr. Harold W. Jefferies
opened a worker’s training institute in Portland, Oregon, with the goal of planting churches
in the Northwest area. The institute opened with sixty students. To graduate with ministerial
credentials, the Portland institute students were required to take a final semester at LIFE
Bible College in Los Angeles. The Portland institute continued in operation for eight years.
Because all of the colleges and training institutes were on the Pacific Coast the eastern
districts began to feel a pressing need for an institute or Bible college east of the Mississippi
River. In early 1957 land was purchased near Mt. Vernon, Ohio, and Mt. Vernon Bible
College opened its doors with thirty-three students. In 1988 MVBC relocated to
Christiansburg, Virginia, and the name was changed to LIFE Bible College East. Until the
mid 1970s almost every pastor or leader in the Foursquare movement was a graduate of one
of the Bible colleges. In 1973, the Eugene Faith Center Foursquare Church, under the
leadership of Rev. Roy Hicks Jr., opened a ministries institute. Initially the students were
mostly staff members who already had college degrees and established family lives. Because
of these requirements, the enrollment seldom exceeded thirty-five students. Graduates of the
ministries institute pioneered seven churches in the city of Eugene, seventeen in the state of
Oregon, and a total of sixty different congregations. The institute was part of the outreach
and extension programs of the Northwest District, and the district license was established to
facilitate the ministry of institute graduates. After a period of time with proven ministry,
those with a district license were approved to upgrade to an international license and then,
eventually, to full ordination with the Foursquare Church. As a result of the acceptance of
the district license, we now have a large percentage of our pastors and who have participated
in that licensing progression.
C. How was radio station KFSG used for evangelism?
2
In February 1924, Aimee Semple McPherson began broadcasting on KFSG (Kall
FourSquare Gospel). This was the third oldest station in Southern California, the first all
religious station in the United States, and the first station licensed to a woman. KFSG
became known as “The Church Without Walls.” It was not long before more people were
receiving Christ as their Savior by means of the radio than were receiving Christ at Angelus
Temple. Aimee Semple McPherson pastored all the early branch churches with a recent
graduate of the institute as her assistant pastor at that location. These branch churches would
receive new members over the radio with a response coming from the people by means of the
telephone. Sister McPherson was always on the “cutting edge of ministry” in all of her
endeavors.
D. Why did the Foursquare Church organize into a “movement” of churches?
The Foursquare Church emerged out of a great revival. Sister McPherson, as leader, had no
intention of founding a denomination. Angelus Temple was intended as a base for
evangelistic campaigns across the nation and around the world. The original plan was
followed for a short while, but the response in Southern California was overwhelming.
Branch churches were opened wherever a group of people gathered and a pastor was
available to lead the congregation. By 1927 over 100 churches were in operation, and it
became obvious that certain legal and organizational steps were necessary to accommodate
the growth. The branch churches were tied in spirit to Angelus Temple and, consequently, to
one another. In order to conserve what had been accomplished by 1927, there seemed to be
no other solution to the problem except to incorporate. The original form of church
government was borrowed from several historical forms of church governance. In December
1927, a religious corporation was formed and named “International Foursquare Gospel
Lighthouses.” In 1930, a new corporation was formed under the name “International Church
of the Foursquare Gospel” (ICFG).
E. How were the pastors of Foursquare churches selected from 1927 to 1936? How are
they selected today?
When Foursquare incorporated as “International Foursquare Gospel Lighthouses” each local
“lighthouse” was incorporated with local trustees authorized by a charter and governed by
the bylaws of the parent organization. Local lighthouse pastors were selected by local
congregations from a requested list of qualified and available ministers received from the
divisional officer. The original voting system resulted in pastoral changes being too
frequent, causing insecurity of the pastors and undesirable local politics. A pastor, voted out
by one congregation, sometimes found difficulty in gaining acceptance by another church.
Many pastors felt they had to spend too much time catering to members’ preferences instead
of ministering by God’s direction. In 1936, a new provision in the bylaws required that the
president and the board of directors, on recommendation of the district supervisor, appoint
the pastors. According to the Bible, ministerial leadership is not based on popularity but
guided by the Holy Spirit. Foursquare pastors are allowed freedom to present the gospel
message without compromise. We employ a modified Episcopal church government, which
means that pastors are appointed to their ministry positions (Please see Discussion Guide 28
– Modified Episcopal Church Government.).
3
F. How were properties held until 1934?
When Foursquare incorporated as “International Foursquare Gospel Lighthouses” each local
“lighthouse” was incorporated with local trustees authorized by a charter and governed by
the bylaws of the parent organization. At that time, local church properties were held by
three local trustees, with one of the trustees chosen by the international board of directors. In
1934 provisions were made for all properties to be held by the parent corporation for the
custodial use of the local church. The holding of church property titles was changed to
prevent some withdrawals of churches from the organization by a small number of trustees
or elders, contrary to the wishes of those who had invested in the church as a lighthouse of
the Foursquare Gospel.
G. What has been the advantage of property’s being held by the International Church of
the Foursquare Gospel?
A great advantage to the present system of holding title to assets is that it has enabled
Foursquare Churches to obtain sizable financing for the acquisition of properties and the
construction of churches. Many times such a privilege has been denied to churches with a
congregational-type of government, and they have had to seek less desirable means of
procuring loans and trust deeds on the assets of single locations.
H. The Cornerstone of Angelus Temple reads: “Dedicated unto the cause of interdenominational and world wide evangelism.” What does that mean?
Influenced by her early ministry in Chicago, followed by missionary work in China and eight
years as a traveling evangelist, Aimee Semple McPherson built Angelus Temple as a base
for evangelistic campaigns across the nation and around the world. Therefore, Angelus
Temple was “Dedicated unto the cause of Inter-Denominational and World Wide
Evangelism.” As Sister McPherson ministered in various places, including Angelus Temple,
she always invited and encouraged ministers of various denominations to be a part of what
was happening. The Echo Park Evangelistic and Missionary Training Institute was
established as a place to train missionaries and evangelists to go and continue doing the work
she had been called to by the Lord. Many of the graduates became pastors, continuing the
work of evangelism. The first “official” Foursquare Missionary was Rev. Vincente DeFante
(Please see Discussion Guide #11.). Even today our Foursquare pastors are leading their
communities in interdenominational fellowships, services, and community activities.
I. How has the Foursquare Church spread the gospel around the world? (Please see
Discussion Guide #11: Foursquare Missions International).
When our first missionaries were sent out to the foreign field, they were instructed, “Work
yourself out of a job.” By doing this, they were training and releasing the local people to
assume the responsibility of ministry in each country.
J. How has the stability of the Foursquare leadership helped to guide the movement and
given strength to the organization?
The presidential history of the International Church of the Foursquare Gospel follows:
¾ Aimee Semple McPherson, 1923 – 1944
¾ Rolf K. McPherson, 1944 – 1988
¾ John R. Holland, 1988 – 1997
4
¾ Harold E. Helms (Interim), 1997 – 1998
¾ Paul C. Risser, 1998 – 2004
¾ Jared D. Roth (Interim), 2004
¾ Jack W. Hayford, 2004 – Present
Most of the officers in Foursquare, both at the corporate and district levels, traditionally held
their positions of leadership for many years. This was especially true of the president, vice
president, general supervisor, secretary, treasurer, and district supervisors. Consequently, the
confidence level was quite high among pastors, constituents, and businesses such as banks
and lending institutions. This resulted in great strength, as more than adequate reserves were
set aside to meet the requirements and guidelines given by lenders.
Conclusion
•
•
•
We want ministers to understand how the history of the Foursquare Church has
developed and how it affects their participation in the Church today.
We want pastors to boldly preach the Foursquare Gospel and to be on the “cutting edge”
of ministry in their communities.
We want Foursquare churches to move in a position of strength and influence in their
communities.
Recommended Reading
McPherson, Aimee Semple. Aimee, the life story of Aimee Semple McPherson
Van Cleave, Nathaniel. The Vine and the Branches, a history of the International Church of the
Foursquare Gospel
Epstein, Daniel Mark. Sister Aimee, the life of Aimee Semple McPherson
The Articles of Incorporation and Bylaws of the International Church of the Foursquare Gospel
Handbook for the Operation of Foursquare Churches
5
Foursquare Imagery
The Foursquare Flag and Foursquare Logo
The name, Foursquare Gospel, was born in the heat of revival in Oakland, California, in July
1922. Foursquare is a biblical term, beginning with the description of the foursquare altar in the
book of Exodus and ending with a survey of heaven, the foursquare city, as described in the book
of Revelation. Each of the ten biblical references containing the word “Foursquare” applies to
man’s redemption to God, his acceptance with God and his worship of God. Exodus 27:1, 28:16,
30:2, 37:25, 38:1, 39:9, 1 Kings 7:31, Ezekiel 40:47, 48:20, Revelation 21:16. These are fitting
terms to describe the complete Gospel of Jesus Christ the Redeemer, the Baptizer with the Holy
Spirit, the Healer, and the Soon-Coming King. The Foursquare Gospel, the good news of Jesus,
is a Christ-centered emphasis with a many-faceted doctrine.
Interview Questions
•
•
•
•
What do the colors of the stripes in the Foursquare flag represent?
What is significant about the order of the stripes in the Foursquare flag?
What do the cross, dove, cup and crown represent?
What is the proper order of the symbols? Why is the order important?
Introduction
While Aimee Semple McPherson was ministering in Oakland, California, in July 1922, she
received a revelation. Part of that revelation was a picture from the book of Ezekiel. Ezekiel had
seen a revelation of the Omnipotent One, perceived with four faces. The faces included the face
of a man, a lion, an ox, and an eagle. These four faces were likened unto the four phases of the
Gospel of Jesus Christ. Sister McPherson observed the following:
• In the face of the man, I saw the Man of Sorrows, One acquainted with grief dying on the
tree, Jesus our Savior.
• In the face of the lion, I saw the mighty Baptizer with the Holy Ghost and fire, Jesus our
Baptizer in the Holy Spirit.
• In the face of the ox, I saw typified the Great Burden-bearer, Who Himself took our
infirmities and carried our sickness, Jesus our Healer or Great Physician.
• In the face of the eagle, I saw reflected the Coming King, our Bridegroom, Who would
soon come to catch His beloved bride away, Jesus our Soon Coming King.
It was a perfect gospel, a complete gospel for body, for soul, for spirit, and for eternity. It was a
gospel that faced squarely in every direction: North, East, South, and West (The Foursquare
Gospel by Aimee Semple McPherson, Page 5). Sister McPherson designed the Foursquare flag
in 1931. Unchanged through the years, the flag signifies the four phases of the ministry of Jesus
Christ our Lord, as found in the Word of God. The stripes of red, gold, blue, and purple are a
1
constant reminder of the pertinent and vital Foursquare message: Jesus Christ the Savior, the
Baptizer in the Holy Spirit, the Great Physician, and our Soon Coming King. The corner
insignia is a “4” and square on a cross that lies on an open Bible.
A. What do the four stripes represent and why are they in this order?
• Across the bottom of the flag, like a solid foundation, is the glowing scarlet of
redemption. This represents the precious shed blood of our Savior, ever reminding us
that “without the shedding of blood there is no remission of sin” (Hebrews 9:22).
• Lying directly upon the scarlet is the glittering gold, representing the fire of the Holy
Spirit. Heavenly fire is golden, “as the color of amber, as the appearance of fire” as
Ezekiel explained it in (Ezekiel 1:27). He promised the disciples that He would send the
Holy Spirit to give them the power necessary to spread the gospel: “ye shall receive
power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me
both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the
earth” (Acts 1:8).
• Lying upon the gold is the shimmering blue of divine healing. The color of the Robe of
the Ephod of the High Priest’s garments. Jesus Christ is the Great Physician, the Divine
Healer, and in Christ Jesus we may have health for body, soul, and spirit. Jesus stated,
“these signs will follow those who believe … they will lay hands on the sick, and they will
recover” (Mark 16:17,18).
• In the top stripe we see the gleaming purple representing the royalty of our Lord, who has
not set up His Kingdom on earth, but He is coming to do so. He said it like this: “When
the Son of man shall come in his glory, and all the holy angels with him, then shall he sit
upon the throne of his glory” (Matthew 25:31). When Jesus went into heaven, He left the
promise that He would return to take His Church to live with Him forever. This is the
great hope of those who believe in Jesus as Savior (John 14:1 – 3).
B. What do the four symbols and the colors stand for?
• The cross represents the death of our Lord and Savior, Jesus Christ, who died on the cross
carrying our sins with Him as the perfect sacrifice “having made peace through the blood
of his cross, by him to reconcile all things unto himself” (Colossians 1:20). Red
represents the shed blood of Jesus that washes away our sins so we are able to stand
before God clothed in robes of righteousness and declared redeemed and justified “being
now justified by his blood” (Romans 5:9).
• The dove, a symbol of the Holy Spirit as is seen at the Baptism of Jesus by John in the
Jordan River, represents the abiding presence of the Holy Spirit. “And Jesus, when he
was baptized, went up straightway out of the water: and, lo, the heavens were opened
unto him, and he saw the Spirit of God descending like a dove, and lighting upon him”
(Matthew 3:16). The gold again is a symbol of the fire of the Holy Spirit as was seen on
the Day of Pentecost in the upper room.
• The cup represents the anointing oil as we are instructed, “Is any sick among you? Let
him call for the elders of the church; and let them pray over him, anointing him with oil
in the name of the Lord: and the prayer of faith shall save the sick, and the Lord shall
raise him up” (James 5:14 & 15).
2
•
The crown represents the Coming King, with the purple showing the royalty of Jesus
Christ who will return very soon to catch His bride away to be with Him forever “For the
Lord himself shall descend from heaven with a shout, with the voice of the archangel, and
with the trump of God: and the dead in Christ shall rise first: Then we which are alive
and remain shall be caught up together with them in the clouds, to meet the Lord in the
air: and so shall we ever be with the Lord” (I Thessalonians 4:16 & 17). “He hath on
his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS”
(Revelation19:16).
C. What is the proper order of symbols on the Foursquare logo? Aimee Semple
McPherson, following the revelation she had from Ezekiel chapter 1, placed the symbols
of the Foursquare logo as follows:
• Across or down: Cross, Dove, Cup, Crown.
• If in a the shape of a box or square: Cross Cup
Dove Crown
D. What are the four cardinal doctrines of the Foursquare Gospel Church? Consistent
with the revelation Sister McPherson first received while in Oakland, California, the flag
and the logo of the Foursquare Church represent the four cardinal doctrines: Jesus Christ
is our Savior, our Baptizer in the Holy Spirit, our Healer or Great Physician, and our
Soon Coming King.
Conclusion
•
•
We want all Foursquare ministers to understand the meaning contained in the Foursquare
flag and Foursquare logo.
We want pastors to boldly and regularly minister the simple truth of what the Foursquare
Church believes and what it uses to represent the Foursquare family.
Recommended Reading
Epstein, Daniel Mark. Sister Aimee, the life of Aimee Semple McPherson
McPherson, Aimee Semple. Aimee, the life story of Aimee Semple McPherson
Van Cleave, Nathaniel. The Vine and the Branches, a history of the International Church of the
Foursquare Gospel
3
Relationships within the
Foursquare Family
Foursquare Family Relationships
Within the Foursquare family there are many relationships. Each local Foursquare church is part
of a division; each division is part of a district; each district is part of the national church; and the
national church part of the International Church of the Foursquare Gospel.
Interview Questions
•
•
•
•
How are various local Foursquare churches in relationship?
What are the responsibilities of the district supervisor and how does that affect your
ministry?
What are the requirements of every Foursquare church?
How do Foursquare churches work with the ARCs?
Introduction
While Aimee Semple McPherson never planned to create a denomination, because of the
enthusiasm of the new graduates of The Echo Park Evangelistic and Missionary Training
Institute (later to become LIFE Bible College) new churches were planted across Southern
California. It did not take long for the churches to move out of the Southern California area,
across the United States, and around the world. By 1927 there were 105 Foursquare churches,
and there were 353 Foursquare churches by 1933. At the time of the death of our founder, there
were 411 Foursquare churches in the United States and Canada and 200 mission stations
scattered around the world. To facilitate legal oversight and operational processes a corporation
was formed that defined the relationships within the Foursquare family.
A. Each local Foursquare church is in relationship with other area Foursquare churches
through the division. How are divisions established, and how do churches within each
division relate to each other?
Each district supervisor is responsible for dividing the churches within his or her district into
divisions and appointing a divisional superintendent to lead each division. The churches are
generally in geographic proximity. The pastors, leaders, youth, and other groups can meet
together for fellowship and inspiration. The divisional superintendent is expected to
participate in district functions and is responsible to the district supervisor to carry out district
programs at the divisional level and such other assignments as specified by the district
supervisor.
1
B. The United States has been arranged into districts as provided for in the Foursquare
bylaws (6.1.D). Each district has a district supervisor (bylaws 8.2) that is appointed by
the board of directors. How does the local Foursquare church relate to and work with
the district and the district supervisor?
Supervisors shall devote themselves to the strengthening and multiplication of Foursquare
churches within their respective districts. The supervisor is to cultivate a strong relationship
with each of the churches. The duties of each supervisor shall include but not be limited to
the following:
1. Providing leadership development opportunities
2. Fostering relationships and accountability among Foursquare ministers
3. Encouraging the effectiveness and spiritual health of local churches and ministers
4. Promoting church starts and church growth
5. Strategically investing budgeted funds to achieve church starts and growth
6. Recommending ministerial personnel to the board for pastoral appointments
7. Assisting the board in resolving church or minister related crises and disputes
8. Assisting the board in administrative functions
9. Assuring sound doctrine and practice in Foursquare churches
10. Visiting the Foursquare Gospel churches within his or her district
11. Dividing the district into divisions and selecting a divisional superintendent for each
12. Appointing such other representatives as needed to carry out specific district assignments
C. With the multiplication of districts, Administrative Resource Centers (ARCs) have been
established to perform the administrative work for the supervisors and districts. What
are the basic responsibilities of the ARCs, and how do local Foursquare churches relate
to their ARCs?
The ARC’s basic responsibility is to take care of the finances of each of the districts within
the region, coach churches through property transactions, work with prospective ministers to
begin the process of becoming credentialed, assist church planters in opening their churches,
and work with the district to close churches.
• The local Foursquare church will work closely with the ARC personnel to be sure
paperwork is complete and correct for all property transactions, including renting or
leasing facilities, purchasing property, constructing buildings, obtaining loans, selling
property, etc.
• Individual ministers will work with the ARCs to be sure they are meeting the
requirements and completing all the necessary paperwork to obtain credentials with
Foursquare. ARC personnel will work with church planters and district offices to file the
proper forms to register the church plants as a Foursquare Gospel churches and to procure
Foursquare church code numbers, EINs, and pastoral appointments.
D. Currently there are approximately 52,000 Foursquare churches around the world.
How would you describe the relationship between local Foursquare churches in the
United States and those in other countries?
The Foursquare Church in the United States is connected to the other national churches
through Foursquare Missions International (FMI). Through the general missions offerings
given by U.S. churches, missionaries are sent out and supported while on the field. Local
2
churches in the U.S. can have a more intimate relationship with foreign local Foursquare
churches through the missionaries that are serving in those countries or by working with
FMI. A close relationship between a foreign church and a U.S. church can help establish a
greater amount of support through prayer, finances and personal visits of the pastor and
teams. (Please see Discussion Guide #11.)
E. Every local U.S. Foursquare church is part of the International Church of the
Foursquare Gospel and therefore, the national church office. What are the bylaw
requirements with which every Foursquare church, as a subordinate unit, of I.C.F.G.
must comply?
• Displaying in the main auditorium of the church the theme scripture verse: Hebrews
13:8, “Jesus Christ, the same yesterday, and today, and forever”
• Receiving regular tithes and offerings
• Receiving general Foursquare missions offerings
• Sending a monthly tithe of the tithes and offerings to the corporate offices
• Preparing and submitting monthly reports
Every Foursquare church operates by the same bylaws and is expected to fulfill the
requirements that are explained in the Handbook for the Operation of Foursquare Churches.
Foursquare ministers must adhere to the “Declaration of Faith” and the creedal statements
that were compiled by Aimee Semple McPherson and adopted by the Foursquare Church in
1927. In this way every Foursquare church is “tied together” in a family relationship. We
believe in the philosophy of Aimee Semple McPherson: “in essentials – unity; in nonessentials – liberty; in all things – charity.”
Conclusion
•
•
We want all Foursquare ministers to understand the strong family relationships between
Foursquare churches and ministers.
We want pastors to understand how every Foursquare church is in relationship with other
Foursquare churches.
Recommended Reading
Van Cleave, Nathaniel. Vine and the Branches, a history of the International Church of the
Foursquare Gospel
3
Polity Discussion Guide #28
Our Modified–Episcopal
Government
Interview Questions
•
•
•
•
•
What is the difference between Episcopal, Presbyterian, and congregational forms of
government?
What are two ways that the Foursquare church has “modified” the Episcopal form of
government?
In what three offices does the Foursquare church give authority to individuals?
What are the main governing functions of each of the following?
ICFG convention
Board of directors
Church council
Who selects a pastor for a local Foursquare church?
Introduction
The New Testament does not spell out a specific form of church government. Arguments can be
made for a variety of structures, but no definitive passage can be cited to prove that one is God’s
will to the exclusion of the others. In fact, when we look at Scripture as a whole, we discover a
variety of patterns by which God may lead His people. The most obvious form of government
He used was raising up individuals as leaders: the prophets, judges, kings, and high priests are
Old Testament examples of this; and the apostles, prophets, evangelists, pastors, and teachers are
New Testament examples. In these instances, God placed His Spirit individually on men and
women and empowered them to provide oversight and care for His people. But, as we look
further in Scripture, we also find situations where He used gatherings of delegated leaders, rather
than individuals. A weary Moses organized Israel under leaders of thousands, hundreds, fifties,
and tens (Ex. 18:25, 26), and later God placed His Spirit on seventy elders (Num. 11:14-17, 2430). In the book of Acts we see a newly emerged church convening gatherings to select leaders
(Acts 1:12-26) and resolve controversy (Acts 15:6-29). There are also numerous references to
those recognized as elders in the early church (Acts 11:30; 20:17, 28). Yet the Bible models for
us still another form of spiritual government. We find circumstances in which the entire body of
believers participated in ratifying important matters such as the covenant at Sinai (Ex. 24:3,7,8)
and its reaffirmation at Mt. Ebal and Mt. Gerizim (Josh. 8:30-35).
So it seems Scripture would leave Christians free to organize in whatever manner seems wise
and efficient for the Lord’s service. He will use individuals, delegated leaders, or the collective
1
action of an entire body of believers. In fact, wherever godly character and the desire for
fruitfulness exist, it seems almost any form of government will work because good people
simply make things work. But God gave our founding leaders remarkable wisdom in forming a
government for our movement. Instead of choosing just one of the forms found in Scripture,
they blended all three into a unique style that we have come to describe as “modified Episcopal”
– a term that will be defined in the following section.
Discussion Questions
1. What are the three basic forms of church government?
Although denominations organize themselves in a variety of ways, they generally use one or
a combination of three fundamental approaches to leadership:
A. “Episcopal”: The term “Episcopal” is drawn from the Greek term for overseer and places
authority in the hands of individuals. This form of government empowers individuals to
lead.
B. “Presbyterian”: The term “Presbyterian” is drawn from the Greek term for elders and
places authority in the hands of designated groups of people. This form of government
grants power only to committees where there can be checks and balances placed on
individuals. In this type of system, collective wisdom is superior to individual wisdom.
C. “Congregational”: The term “congregational” describes groups that believe that authority
only safely resides in the collective wisdom of all its members. Matters are voted on by
all the constituents of these groups.
As we observe the denominations represented around the world, it does not take long to
realize many fall into one of these three categories, although certainly all have been modified
in one way or another.
2. What do we mean by the term “modified Episcopal”?
A. As we noted above the Episcopal form of government places authority in the hands of
individuals, and we’ve seen that the Bible gives numerous examples of God selecting
individuals to lead. By labeling our polity as “Episcopal” we are saying three things: 1)
we believe God calls individuals to lead areas of His church, 2) many of these individuals
are prayerfully appointed rather than elected, 3) authority is generally delegated
downward through a hierarchical structure.
B. How have we “modified” our Episcopal government? We have modified a pure
Episcopal form of government in two ways:
1) First, we do not grant unlimited authority to any individual. We intentionally
provide much freedom for certain leadership roles because we believe leaders need
freedom if they are to lead effectively in their areas of responsibility. We do not
hamper our leaders by forcing them to dilute vision until it appeals to a committee.
Nor do we subject them to the votes of disgruntled constituents. People are
appointed to positions and then allowed to make honest mistakes as they grow. At
the same time, we do not give anyone unlimited authority. Clear boundaries are
placed around each leader’s freedom. Each is submitted to a framework of bylaws,
articles of faith, and oversight by others.
2) The second way we have “modified” our Episcopal government is that we have
blended it with elements of both Presbyterian and congregation structures. In fact
2
we have done so much blending we have virtually developed a unique hybrid of all
three. The following chart illustrates the principal elements of our structure:
Episcopal
(individuals)
President
District Supervisor
Presbyterian
(committees)
Board
District Council
Congregational
(collective membership)
Convention
District Conference
Pastor
Church Council
Annual Congregational
Meeting
3. What types of authority are assigned to each area of our structure?
A. Individuals (president, district supervisors, pastors) lead, discipline, appoint.
B. Board of directors write policy, audit, appoint.
C. Committees (district council, church council) audit, approve financial transactions and
staff management.
D. ICFG convention approves bylaws, ratify, elect, audit.
E. Collective membership (district conference, annual congregational meeting) ratify, audit.
4. How is a Foursquare church different from a congregational-type church?
In the Foursquare denomination a local church pastor is appointed by the district supervisor,
with the approval of the board of directors. District supervisors are themselves appointed to
their positions by the board. Other key positions in the denomination are elected, such as the
president and board members. At the local level, church council members are elected. It is
important to remember that pastors in Foursquare churches are not elected by local
congregations as in a congregational form of church government. Nor is the local church the
highest governing body for its own affairs. The ICFG convention body is the highest
governing authority since it approves changes to the bylaws and elects the president and also
members to the board of directors. Another difference is that all local church properties are
owned by ICFG, rather than by the congregation itself.
5. What Biblical principles guide us in our government?
A. Jesus models leadership for us. Like Him we are to be servant-leaders who are filled
with compassion for others. He said “and whoever wants to be first must be your slave –
just as the Son of Man did not come to be served, but to serve, and to give His life a
ransom for many” (Matt. 20:27, 28). We too are to be filled with a spirit of humility,
reverence and submission to the Father’s will (See Duffield and Van Cleave,
Foundations of Pentecostal Theology, pp 419-420).
B. Jesus Christ is our true leader and head of our church. We must follow His will as it is
revealed to us by the Holy Spirit in the selection and placement of people in ministry. It
must not be we who propose a matter or pursue position. He must always initiate, and we
respond. He expresses His will and we answer. We see this principle at work in Acts
13:2, where there we read, “Separate to me Barnabas and Saul for the work to which I
have called them.”
C. It is important that leaders be submitted to human authority as well as to God.
3
Our structure reflects the understanding that submission to headship was required by the
Holy Spirit in the beginning in order to empower the Church and maintain its purity. At
the Jerusalem Council (Acts 15:1-29), men like Paul and Peter submitted to the elders in
Jerusalem even though their personal ministries far exceeded those of the Jerusalem
church.
D. God is the One who chooses leaders and we in turn recognize them by placing them in
human office.
Today, Jesus is the Living Head of the Church and we are to function as His body. Our
offices and officers are committed to recognizing those He calls and their appointed
places of service. We seek to be an expression of the will of God, not the will of man.
This principle of divine appointment recognized by human office is repeatedly expressed
in the Bible:
•
“And all Israel from Dan to Beersheba knew that Samuel had been established as a
prophet of the Lord” (1 Sam. 1:20).
•
“Then Samuel took the horn of oil and anointed him in the midst of his brothers,
and the Spirit of the Lord came upon David from that day forward…” (1 Sam. 16:1,
13).
•
Jesus personally called His disciples (Matt. 4:18-22; Mark 3:13-19).
Conclusion
As a family of believers, the International Church of the Foursquare Gospel seeks to bring a
balance between freedom and responsibility without subjecting its leaders to political
manipulation or its people to domineering control. We believe authority is best employed in a
loving, serving relationship between the leader and the follower. To accomplish this, we have
developed a form of government that we identify as “modified Episcopal.” On the one hand, it
recognizes that leaders need freedom to lead; on the other hand, this freedom must have
boundaries. To accomplish this we involve our whole Church in the process of leadership. Our
government is a unique interplay between the leadership of individuals, committees, and our
membership. But when all is said and done, the overarching spirit of the International Church of
the Foursquare Gospel around the world is that of a family that is rich in relationship.
Our Goals
• We want churches in which pastors are freed from political manipulation to follow God.
• We want congregations that are secure in the knowledge that their pastors are accountable
to bylaws and to godly leaders over them.
• We want a denomination in which every level of leadership is committed to following the
true Head of our Church, Jesus Christ.
• We want those in every level of authority to be servant-leaders who use their authority to
compassionately care for those they lead.
4
ICFG Structure
The International Church of the Foursquare Gospel is based on and proclaims the doctrine of
Jesus Christ the Savior, Jesus Christ the Baptizer in the Holy Spirit, Jesus Christ the Healer, and
Jesus Christ the Soon Coming King. Jesus is our foundation. Our structure is intended to
promote Jesus and to reach the world with the gospel.
Interview Questions
•
•
•
•
•
Why is ICFG a corporation?
What is the relationship between ICFG and a local church?
What are the roles of the convention body, the board of directors, and the executive staff?
What are the three major branches of ICFG that are arranged under the direct oversight of
the president?
What are some distinctives about the structure of ICFG?
Introduction
The International Church of the Foursquare Gospel (ICFG) is a corporation that was
incorporated in the state of California on December 28, 1927. As a spiritual organization, ICFG
operates in the context of national, state, county, and city government. The articles of
incorporation and the bylaws are written declarations of the spiritual purpose, ministry goals,
organizational structure, and administrative guidelines. These spiritual and legal documents
satisfy certain governmental requirements and establish national standards for the way we
strategize and perform numerous ministry and administrative functions, while focusing both on
our national structure and the operation of our local churches.
The structure of ICFG is determined primarily by its articles of incorporation and bylaws, and is
further developed in accordance with those bylaws. Article II of the articles of incorporation
states: “The specific and primary purpose for which this corporation is formed are to maintain
and operate a religious corporation and to propagate and disseminate the religious principles
embraced in the Foursquare Gospel. The general objects and purposes for which this corporation
is formed are to operate exclusively for charitable, religious or educational purposes…”
A. Why is ICFG a corporation? At one time in the life of the Foursquare movement, it
became clear that the planting of Foursquare churches on a national scale would be well
served by the formation of a national corporation, the International Church of the Foursquare
Gospel. The legal covering provided by such a corporation releases us to operate effectively
1
with various governmental and commercial institutions and to take full advantage of the
benefits accorded non-profit organizations and its ministers.
B. What is the relationship between ICFG and a local church?
The most important component of the ICFG structure is the local church, and the entire
structure is devoted to serving and facilitating the ministries of local churches and ministers
throughout the communities of the United States and the world. Each Foursquare church is a
subordinate unit of ICFG. Although each has its own EIN (Employment Identification
Number), each EIN belongs to a particular group exemption number. Consequently,
although each Foursquare Church is considered an individual entity for many purposes, in its
truest sense we are one corporation.
C. What are the roles of the convention body, the board of directors, and the executive
staff committee?
1. The convention body is the highest decision-making authority in ICFG and consists of
Foursquare officers, licensed ministers, and church members. The convention body is
the group that must approve any changes to the articles of incorporation and the bylaws;
it also selects ICFG presidents.
2. The board of directors is a group of elected and appointed individuals, charged with
overseeing the activities of ICFG, subject to the articles of incorporation and the bylaws.
Included on the board of directors are the president, general supervisor, director of
missions and chief operating officer. In addition to these, there are currently nine (9)
elected members, chosen by licensed ministers from the geographic areas of the historic
districts, and there are seven (7) appointed members chosen by the board.
3. The board of directors appoints an executive staff committee and empowers it to conduct
the day-to-day operations of ICFG, which includes oversight of personnel, financial
affairs, property, licensing, and church transactions. The executive staff committee
includes the president, general supervisor, director of missions, chief operating officer,
corporate secretary and treasurer.
D. Who are the Officers of ICFG?
ICFG has executive officers and general officers.
1. Executive Officers
a. President--The president is elected by the convention body, and is the spiritual leader
and chief executive officer of ICFG.
b. Vice Presidents--The vice presidents are appointed by the board of directors and serve
as directed by the board.
c. Secretary--The secretary is appointed by the board of directors and is responsible for
record keeping within ICFG.
d. Assistant Secretary--The assistant secretary is appointed by the board of directors and
is responsible to fulfill the responsibilities of the secretary in the absence of the
secretary.
e. Treasurer--The treasurer is appointed by the board of directors and is responsible for
the financial accounting of ICFG.
2. General Officers
2
a. Missions Director--The director of missions is appointed by the board of directors and
oversees the ministry of ICFG outside the United States.
b. General Supervisor--The general supervisor is appointed by the board of directors and
oversees the ministry of ICFG within the United States.
c. District Supervisors--Foursquare churches are grouped together in units called
districts, which are overseen by district supervisors. Upon the recommendation of the
general supervisor, district supervisors are appointed by the board of directors to
districts within the United States; they oversee the ministry of ICFG within their
respective districts.
d. Divisional Superintendents--Foursquare churches within a district are further grouped
together in units called divisions. Divisional superintendents are appointed to
divisions within a district by the district supervisor and confirmed by the board of
directors; they provide ministerial support to their district supervisors and the
churches within their divisions.
E. What are the three major branches of ICFG that are arranged under the oversight of
the president?
Although the full structure of ICFG is rather complex, the following overview and summary
is helpful.
1. Administration: The administration is in large measure overseen by the chief operating
officer and includes the following departments:
a. Accounting and Planning
b. Archives
c. Communications
d. Foursquare Media
e. Human Resources
f. Insurance
g. Legal
h. Loans
i. Retirement
j. Properties and Credentials
2. National Church Office (NCO): The national church is overseen by the general
supervisor and includes the following groups and departments:
a. Districts and District Supervisors
b. Divisions and Divisional Superintendents
c. Local Churches and Pastors
d. National Church Ministries
i. Camping
ii. C.A.R.E.
iii. Chaplains
iv. Christian Education
v.
Church Health
vi. Church Multiplication
vii. Forerunners
viii. Foursquare Men
ix. Foursquare Women International (FWI)
3
x.
Leadership Development and Institutes
xi. Urban and Multi-cultural Ministries
xii. Youth
e. Administrative Resource Centers
3. Foursquare Missions International (FMI): FMI is overseen by the missions director and
includes the following:
a. Missions department personnel located in Los Angeles
b. Regional coordinators stationed throughout the world
F. What additional groups assist the board of directors and the president?
1. The Foursquare cabinet consists of members of the board of directors, executive officers,
the president of Life Pacific College and 18 district supervisors; it acts in an advisory
capacity to the board of directors. The cabinet also selects candidates for the office of
president.
2. The executive council consists of the Foursquare cabinet district supervisors and
divisional superintendents, and acts in an advisory capacity to the board of directors and
the president.
G. What is an Administrative Resource Center?
An Administrative Resource Center (ARC) provides administrative services to the district
supervisors in a region, and seeks to relieve the district supervisor and his fellow pastors and
local churches of as much administrative burden as possible, primarily in the areas of
property transactions, licensing and church registration.
H. What are some distinctives about the structure of ICFG?
1. As mentioned earlier, each Foursquare Gospel church is a subordinate unit of ICFG; it is
not a separate corporation. In some denominations, each local church is a separate
corporation.
2. All property is held in the name of ICFG. This approach assures that Foursquare
property will be used for Foursquare ministry. Another benefit is that the financial
strength of the entire corporation is behind all property transactions.
3. Appointment and license are interdependent in Foursquare. That means that, in order to
have a license, a person must have an appointment; further, in order to have an
appointment, a person must have a license. This approach distinguishes Foursquare from
some denominations that provide licensing without requiring an appointment.
I. How is ICFG structure reflected in Ezra, the Web-based national database system?
Each local church has an organization record in Ezra and is linked to its supporting
organization, the division. Each division has an organization record in Ezra and is linked to
its supporting organization, the district. Each district has an organization record in Ezra and
is linked to an Administrative Resource Center. However, the ARC to which each district is
assigned is listed as a supporting organization for administrative purposes only. ARCs do
not have supervisory relationships with districts. Each Administrative Resource Center has
an organization record in Ezra and is linked to its supporting organization, ICFG.
4
Conclusion
•
•
•
•
•
The structure of ICFG is shaped by the bylaws.
The purpose of ICFG structure is to facilitate the spread of the gospel to the world.
The provisions of ICFG structure are intended to promote harmony with the governing
bodies of our states and nation.
The structure of ICFG on a national scale is designed to serve the local church in
reaching its congregation and community.
The structure of ICFG on an international scale is designed to release ministers into the
world for the purpose of assisting nationals in other countries to effectively lead their
congregations and communities.
Recommended Reading
Articles of Incorporation of the International Church of the Foursquare Gospel
Bylaws of the International Church of the Foursquare Gospel
5
Policies and Processes of
Foursquare Churches and
Ministers
Foursquare Gospel churches are dedicated to the cause of interdenominational and worldwide
evangelism. To support this ministry, a variety of administrative policies and processes are
necessary. These processes are to promote stewardship, faithfulness, responsibility, integrity,
and excellence. Although there is frequently a tension between the immediate needs of ministry
and the challenging standards required by excellence, ICFG is committed to dynamic ministry
supported by effective, efficient administration.
Interview Questions
•
•
•
•
•
What are the financial responsibilities of a Foursquare church?
What is the first step involved in a property transaction?
What are the purposes, responsibilities, and benefits of being a licensed minister?
What is the relationship between licensing and appointment?
What are some areas in which a church may encounter legal issues, and what should a
pastor do if such an issue arises?
Introduction
The articles of incorporation and the bylaws of the International Church of the Foursquare
Gospel contain many general directives and specific guidelines and govern the formation of
additional policies and processes for our Foursquare family. Many such policies and processes
are contained in the Handbook for the Operation of Foursquare Churches. Some of the most
common policies and processes govern the areas of finance, properties, licensing, and
appointment.
A. What do the bylaws say about the financial responsibilities of a Foursquare church?
There are many provisions in the bylaws that relate to Foursquare churches. These
provisions require accountability of each Foursquare Gospel church to its larger Foursquare
family as well as to its local congregation. With regard to the larger Foursquare family, one
of the most significant provisions is the requirement to pay to ICFG a tithe of the tithes and
general offerings received by the church. Among other things, these funds are used to fund
the corporate and district offices. Additionally, each Foursquare church is required to give to
general Foursquare missions and to file a monthly financial report. With regard to its local
1
congregation and community, each Foursquare church is charged to use all funds with the
highest integrity to further the work of the gospel, to carefully report its financial activity on
a monthly and annual basis, and to fulfill all financial obligations in a timely manner.
B. What do the bylaws say about property transactions?
Article 17 deals extensively with property transactions and describes the role of the pastor,
church council, church membership, district supervisor, general supervisor, and international
board. The various steps are carefully designed to provide all the information necessary to
make a decision, to communicate that information effectively, to provide decision makers
with the necessary information, and to implement the resulting decisions quickly and
professionally.
C. What is the first step involved in a property transaction?
As a pastor begins to have a vision for a particular property transaction, it is important that
he or she develop the vision in the context of partnership with the church council. But no
concrete steps should be taken before discussing this vision with the district supervisor. The
first step is always to contact the district supervisor for approval. As a practical matter, the
church will work directly with the ARC in accomplishing the actual steps.
D. What is the purpose of becoming a licensed minister?
Although it is not necessary for an individual to become licensed in order to function as an
effective member of a local church and to engage in a lifestyle of ministry, it is necessary to
become licensed in order to serve as a senior pastor or assisting minister of a Foursquare
church. Here are three purposes for becoming a licensed minister.
1. Endorsement—The holder of a Foursquare license represents ICFG as a licensed minister
and, as such, may hold an appointment to a Foursquare church.
2. Authorization—In many states, a person must be a licensed minister in order to have the
authority to perform weddings and other ministerial duties.
3. Tax Benefits—A housing allowance is the greatest tax benefit of being a licensed
minister, and it is only available to those who hold a current license; it applies only to
income received from the church.
E. What are the responsibilities of a Foursquare licensed minister?
Foursquare licensed ministers are responsible to God, to their families, to their
congregations, and to Foursquare leadership. The scope of that responsibility is essentially
encompassed in living life as a disciple of Jesus Christ. Some of the particulars are spelled
out in the bylaws, which specifically require that a licensed minister be in good standing and
in compliance with the articles, bylaws, “Declaration of Faith” and “Minister’s Code of
Ethics.”
F. What is the process of becoming a licensed minister with Foursquare?
The essence of the process is a licensing interview conducted by a district licensing
committee. Prerequisites to the interview include a license application, recommendation
forms, a background check, and a polity course completion certificate.
2
G. What does appointment mean, and how does it relate to licensing?
Appointment is essentially an assignment to serve at a particular Foursquare church.
Appointment and licensing in Foursquare are mutually dependent. Obtaining an
appointment requires having a license; obtaining a license requires having an appointment.
Termination of an appointment sets licensing status to inactive until a new appointment is
received. District supervisors appoint senior pastors, subject to approval by the board of
directors. Senior pastors appoint assisting ministers, subject to approval of the church
council.
H. What are the most common legal issues pastors face? What steps should a pastor
follow in dealing with these legal issues?
The most common legal issues are in the areas of counseling, child safety, insurance, leases,
and immigration. Although our faith and trust are in the Lord in all areas of our lives and
ministry, there are steps we can take that demonstrate faithfulness and stewardship. We are
careful to communicate and to document that we offer biblical counseling, but not
professional or clinical counseling. Using the resources available for performing
background checks and checking references, each Foursquare church is required by the
bylaws to proactively develop a child safety program that involves selection, supervision,
and reporting requirements. Proper insurance regarding possible ministry liability or loss of
physical resources is also wise stewardship. All leases are presented by the ARC to the
ICFG legal department for review. The multi-cultural department of ICFG provides
assistance in the area of understanding how to deal with immigration issues. Should a pastor
ever become aware of a situation in the church with legal implications, he should
immediately contact the district supervisor and ARC for counsel and direction.
Conclusion
•
•
We want to be good stewards of all the resources entrusted to us by God and by our
church members.
There are policies to observe and procedures to follow when conducting various
administrative tasks in the area of finance, properties, licensing, appointment, and church
registration.
Recommended Reading
Articles of Incorporation of the International Church of the Foursquare Gospel
3
Benefits of Being Foursquare
Interview Questions
• What is unique about the Foursquare family? Please answer in your own words.
• What is your understanding of the role of district supervisors in relation to pastors and
churches?
• What core value of the Foursquare movement does the church multiplication initiative
address and how does it go about fulfilling that value?
• How is Foursquare Missions International fulfilling the Foursquare mission of “worldwide evangelism”?
• How does the corporate ownership of all church properties and equipment protect and
benefit Foursquare congregations?
• What is the highest body of responsibility in the International Church of the Foursquare
Gospel? Why?
Introduction
We believe the Foursquare family is unique because of the following:
• A move of the Holy Spirit
• A strong emphasis on the Word
• An emphasis on evangelism
• A consistent doctrine, teaching the fourfold ministry of Jesus Christ:
Savior
Baptizer in the Holy Spirit
Healer
Coming King.
• A family relationship that provides the following:
Endorsement for licensed Foursquare ministers
Accountability for leaders
Covering for ministers and members
• A commitment of clergy to serve in the Foursquare family based on the following:
Called by God to minister for Him in this family
Called by God into a local Foursquare congregation
Called by God into a corporate relationship that includes the following:
1} The local church
2} The division
3} The district
4} The national church
5} The international church
• A credibility that is based on our message, not on crowds:
The message is the Word of God.
It is the fourfold, Foursquare message.
1
•
A network of ministries and departments to assist Foursquare churches and ministers in
carrying out the vision for reaching the world
1. Which ministries/departments are responsible to provide oversight for Foursquare
ministers and churches?
A. Districts are composed of geographic and affinity groupings of churches, and have been
organized to provide covering, counsel, and accountability to pastors and their
congregations. Each district is led by a district supervisor who has the following
responsibilities:
1. To LEAD and teach to lead
2. To CARE for pastors and congregations
3. To EVALUATE– get a pulse of churches and pastors
4. To MENTOR
5. To ENCOURAGE pastors and churches to raise expectations
6. To FACILITATE church planting
7. To TRANSITION pastors effectively
District Supervisors ................................................................... (as of 05/2009) 14
B. Divisions are composed of small clusters of churches, usually 4-6, grouped
geographically or by affinity, in order to foster fellowship, encouragement, spiritual
growth, and training for pastors and churches.
Divisional Superintendents ...................................................(as of 05/2009) 350+
2. Which ministries/departments are responsible to provide care for Foursquare ministers
and churches?
A. C.A.R.E. (Compassion, Affirmation, Restoration, Encouragement) is a free, anonymous,
Bible-based ministry that is available to all licensed Foursquare ministers and their
families to help them deal with the issues of life and ministry. Ministers and their family
members in need of Godly spiritual guidance are encouraged to call 1.800.717.4171 for
assistance.
B. ForeRunners is a ministry established to acknowledge all Foursquare ministers and their
spouses who are 65 years of age and older.
C. The Retirement Department manages the Foursquare retirement plan, which provides an
opportunity for Foursquare pastors and employees to plan for their futures. ICFG rebates
a portion of the total of a church’s district extension tithe and Foursquare Missions
International general offerings to the church for contribution to the pastor and staff’s
retirement accounts as each church council deems appropriate.
3. Article X of the Bylaws authorizes the board of directors to “establish special ministries
to augment the work of Foursquare Gospel churches….” What are the current “special
ministries” available to serve the local church?
A. The Christian Education Department provides a valuable resource in composing and
researching curriculum for our churches. This department trains pastors and workers
2
B.
C.
D.
E.
F.
G.
through seminars and resources, while also servicing the many Christian schools
throughout our denomination.
The Church Health and Leadership Development Department encourages leaders to be
in alignment with their personal callings, equips leaders with the skills to do effective
ministry, and engages leaders to think strategically about their ministries. The goal is to
develop an ever-expanding base of healthy, reproducing leaders with the ultimate goal of
healthy, reproducing churches.
The Foursquare Institute Department provides training and consulting for institute
leaders, while developing and distributing materials for institute development. The
department offers a national certification program.
Foursquare Media provides teaching and training materials and Foursquare distinctive
publications to meet the needs of Foursquare churches.
Foursquare Women International is dedicated to encouraging and providing resources
for Foursquare women in their personal and ministry lives, whatever the season of life or
leadership role.
Urban and Multicultural Ministry exists to generate and accelerate positive changes in
the attitudes, approaches, and actions that strengthen Foursquare’s leaders of multiethnic, multi-cultural, or cross-cultural ministries.
National Youth Ministry is created specifically for youth and youth workers. The
department has created a site with valuable information, such as ministry opportunities
and youth resources.
4. One of the core values of the Foursquare movement is “arduous church planting.”
Which ministry is committed to “find, prepare, and care” for church planters?
Church Multiplication Initiative provides a strategic approach to planting new
Foursquare churches that includes training, coaching, and providing resources for church
planters and church plant teams.
5. The cornerstone of Angelus Temple declares one of the primary missions of the
Foursquare movement, “Dedicated unto the cause of inter-denominational, world-wide
evangelism.” What Foursquare ministry is dedicated to fulfilling this mission.
Foursquare Missions International (FMI) is a partnership between Foursquare churches in
the U.S. and Foursquare national works overseas. FMI exists to help network resources, build
relationships, and give missions leadership where needed.
6. What is the benefit of Foursquare’s corporate ownership of properties?
Article 17 of the bylaws provides for the corporate ownership of property:
All property and equipment acquired by any Foursquare Gospel church, whether by
purchase or gift, or otherwise, shall be secured and held in the name of the “International
Church of the Foursquare Gospel,” except as otherwise expressly authorized by the board,
for the use of the Foursquare Gospel church.
This bylaw provides protection for Foursquare congregations by ensuring that all properties
purchased with church funds are safeguarded for Foursquare ministry purposes. It also
3
provides increased borrowing/leasing power for the local church by allowing each church to
benefit from the corporate ownership of property and the excellent Foursquare credit rating.
7. What are the three departments in the corporate offices that serve the property needs
of Foursquare churches.
A. Properties and Credentials coordinates the presentation of property transactions,
credential applications, and other board business for presentation to the executive staff
committee for approval.
B. Insurance provides insurance coverage to Foursquare churches at a reasonable cost. The
Foursquare bylaws require all Foursquare churches to carry adequate insurance coverage
on their property, vehicles, and workers; the insurance department provides the following
types of coverage:
a. General liability insurance
b. Property insurance
c. Workers’ Compensation Insurance
d. Auto insurance (church-owned vehicles only)
e. Activity insurance
C. International Foursquare Loan Fund (IFLF) provides secondary financing for
Foursquare church property needs with loans up to $250,000. The loan department serves
as a clearinghouse for all Foursquare church loan payments to outside lenders.
8. The Foursquare movement is privileged to be able to provide chaplains to the United
States military and other institutions (i.e. prisons, hospitals, jails, Civil Air Patrol,
police departments, etc.). Which ministry is focused on the selection, training and care
of chaplains?
Foursquare Chaplains facilitates the endorsement of Foursquare military and
institutional chaplains and provides denominational oversight and ministry to Foursquare
chaplains across the country and around the world through the Chaplains District.
9. Which department of ICFG coordinates the publishing of Foursquare periodicals,
internet sites, and other communications materials?
The Communications Department serves the graphics and media needs of the
Foursquare movement with relevant, contemporary publications including Foursquare
World Advance, the Foursquare website (www.foursquare.org),
Foursquare e-news, and other communications tools as needed.
10. With more than 1,875 congregations in the United States, the Foursquare organization
relies upon wise, informed legal counsel to make decisions in line with prevailing laws
and regulations. Which department of the ICFG is charged with providing this
counsel?
The Legal Department advises the board of directors and executive staff regarding legal
matters. The legal department reviews all property transactions to safeguard the interests
of Foursquare corporate and local congregations.
11. Which department serves the district offices’ administrative needs related to property
transactions, licensing, and financial accounting?
4
Administrative Resource Centers (ARCs) were established to assist Foursquare districts
and churches fulfill the Great Commission by providing administrative services to lighten
the load on districts and churches. The ARCs assist district offices with their accounting
needs, registering of new churches, providing reports for decision making, coordinating
licensing procedures, and working with churches to fulfill their property requirements.
Atlantic Regional Administrative Center .................................. (Charlotte, NC)
Central Regional Administrative Center..................... (Colorado Springs, CO)
Pacific Regional Administrative Center ............................. (La Crescenta, CA)
12. How are Foursquare ministers and members provided an opportunity for fellowship, to
be ministered to, and to be involved in the official business of the International Church
of the Foursquare Gospel each year?
International Convention is the annual gathering of Foursquare ministers and members for
fellowship, ministry, and the conduct of ICFG business. The convention body is the highest
body of responsibility in the Foursquare church and is responsible for approving changes and
amendments to the bylaws and electing the president and members of the board of directors.
Conclusion
•
•
We want pastors who understand the spirit of the Foursquare church and who uphold that
spirit in their ministries to their congregations.
We want pastors and congregations that are well served and provided with resources in a
way that releases them to fulfill the vision that God has given them individually and
corporately.
5
Child Safety
The Safety of Children in Foursquare Churches
Providing a safe, secure, and happy environment for children takes diligent oversight. Scripture
teaches that children are a heritage from the Lord and that all human life has eternal destiny.
Jesus received little children and clearly taught their importance in His Kingdom. Scripture
instructs us to protect, nurture, and teach our children.
Interview Questions
•
•
•
Why should we have a child safety program in our church?
What is the best process to follow in developing a child safety program?
Who is responsible to report to the authorities when abuse has been reported?
Introduction
We believe the safety of children must be valued by each individual in the Foursquare church.
We believe in a gracious balance between the safety of each individual and the responsibility to
parental, civil, and church authority. Each child has a right to life, liberty, and fulfillment in the
pursuit of happiness according to the precepts of the Bible. One of the keys to implementing a
successful child safety plan is presentation. Our fundamental goal is to create the groundwork of
understanding.
A. Why is the church vulnerable to incidents of child molestation?
1. Community of trust: Churches tend to be trusting and unsuspecting, providing
opportunities for unsupervised personal contact between children and adults.
2. Ignorance of facts: Many in churches want to believe that “it can never happen here.”
3. Lack of safeguards: Some churches do nothing to screen or follow up on workers.
4. Easy access: Child molesters are attracted to an institution that provides immediate access
to potential victims in an atmosphere of complete trust.
5. Need for more volunteer workers: Most churches struggle to get adequate help for
children and youth programs. Turn over among volunteer workers can be high.
B. What steps should be followed to develop a child safety policy for your church?
1. Secure the support of church leadership.
• Explain the potential danger of child abuse and the need for prevention.
• Explain that church leaders (pastors, staff, church council) are legally accountable
for implementing these policies.
2. Draft an initial policy statement that includes the following components:
1
•
•
3.
4.
5.
6.
Intent of the policy--Your goals and objectives
Qualifications for children’s and youth workers
¾ Exclude any person who has been accused of physical or sexual abuse, or any
other violent crime, unless the senior pastor determines that such event(s)
could have no bearing on the applicant’s services.
¾ Exclude those who have attended a Foursquare church for less than six
consecutive months.
Develop a screening process that includes the following elements:
• Filling out an application and providing a photo identification
• Meeting with overseer of the area of ministry for a personal interview
• Complying with counseling suggestions or other requirements
• Completing independent verification of background information
• Completing a criminal background check
Implement confidentiality safeguards. Develop written policies defining who has access,
in what way and how long information is stored, and instructions for disposing of the
files. The following guidelines are essential:
• Only individuals who are responsible for deciding who will be selected should
have access to information regarding applicants.
• Information must be kept in controlled files, for the length of time stated in the
record retention policy. This policy should be reviewed by an attorney to ensure
proper length of the retention period.
• Dispose of records by shredding, tearing, or burning so that the information
cannot be reconstructed.
Provide information about child abuse. The National Center on Child Abuse and Neglect
and child welfare departments can provide helpful information.
Develop reporting procedures. The following information is important to include.
• Define clearly who must report. A mandatory reporter is anyone who is required
by law to report suspected instances of child abuse to law enforcement authorities.
Mandatory reporters are defined by state law and, thus, vary from state to state;
however this group generally includes clergy, health care professionals,
counselors, teachers, and day care workers. For further definition, consult the
laws of your state.
• Define clearly what triggers the duty to report. Generally, a report must be made
when a mandatory reporter knows or reasonably suspects, that a child has been
abused or is in imminent danger of being abused. For a specific definition of
what triggers the duty to report, refer to the mandatory reporting statute of your
state.
• Explain the need for immediate reporting of any suspected child abuse.
• Define clearly the procedures for both mandatory and non-mandatory reporters.
¾ Procedures for mandatory reporters: In every instance, the mandatory reporter
should do the following.
o Make an oral report to the local office of children’s services division or, in
case of emergency, to the local police.
o Keep written documentation of all contacts with the police or caseworkers
as well as with the victim. All documentation and records are semi2
permanent. Check with the Foursquare legal department to determine how
long they should be kept.
o Perform any other actions required by state law.
¾ Procedures for non-mandatory reporters: After a report of abuse is received
from a child or suspected by a worker, the following steps should be followed.
o Notify the department head immediately or as quickly as possible after
suspicion or a conversation. Document in writing the content of all
conversations and allegations. Be as specific as possible.
o Together with the department head, report the information to the senior
pastor. If the alleged abuser is a custodial parent or in the home, the
police must be notified immediately. The parent cannot be denied the
right to take the child from class.
o The senior pastor, or appropriate staff pastor, will notify the parents and
offer prayer and emotional and pastoral support.
• Clearly define other appropriate responses to allegations. Should an allegation of
sexual misconduct or abuse be brought against a worker in the church, one or
more of the following may apply:
¾ All allegations will be taken seriously. The information will be immediately
given to the appropriate staff pastor, documented in writing, and given to the
senior pastor, who is the designated spokesperson for the release of any
information regarding the allegation. This includes all media inquiries.
¾ The pastor will immediately provide information to ICFG’s insurance
department and legal counsel, the district office, and the ARC.
¾ The pastor will contact the proper civil authorities following the guidance of
ICFG’s insurance department/legal counsel and requirements of the state child
abuse reporting statute.
¾ The pastor will usually contact the parents. The accused will not be
confronted until the safety of the victim has been secured.
¾ In some instances, the pastor, along with an elder or church leader will contact
the accused. The worker will be temporarily relieved of his/her duties until
the investigation is complete.
¾ The pastor must consult Foursquare legal counsel before informing the
congregation and releasing a public statement. All statements will safeguard
the confidentiality of everyone involved.
¾ The pastor, after consulting Foursquare legal counsel, may inform the
congregation in a way that protects everyone’s confidentiality.
7. Define clearly the safety guidelines for various ministries and workers. The following
should be included.
• Provide adequate personnel at all times in classrooms and all other areas.
¾ Two-adult rule
o Employ the “two adult rule” in every department, including the nursery.
Never leave one adult alone with a child or children.
o Apply this rule to all outings that are off the church grounds.
¾ Participation of minors
3
•
•
•
•
A minor should never supervise children without at least one adult present. A
minor who is high-school age can serve as one of the two adults to fulfill the
two-adult rule.
¾ Procedures for picking up all children
Define who can pick children up. Make sure there is a system in place to care
for children who come without parents or other caretakers. Decide at what
age children can leave without being picked up.
¾ Written parental permission for minors
A permission slip and a medical release form are necessary for each separate
activity and must accompany the minor on the activity.
Have definite rules for overnight activities. Evaluate the age group of the children,
whether or not the event is co-ed, and the liability involved. A suggested ratio for
chaperones is one adult for every five children.
Establish clear discipline guidelines. At no time should workers use any form of
physical discipline when correcting a child.
¾ State the goal of discipline.
¾ Determine your expectations for children.
¾ Establish and display three or four age-appropriate classroom rules.
¾ Establish preventive discipline.
¾ Determine the teacher’s role in discipline.
¾ Set up a chain of command.
¾ Determine when parents will become involved.
Nursery Procedures
¾ Establish a check in/out system focusing on protection of the child.
¾ Clearly define a child identification system.
¾ Establish diaper-changing guidelines.
¾ Determine how parents will be contacted if necessary.
¾ Determine how you will disinfect toys, cribs, sheets, etc.
Bathroom breaks
¾ Who will accompany children?
¾ What type of assistance can be given to the child?
¾ How many children can go at one time?
¾ At what age can children go without an adult? With a buddy?
C. How do you build a consensus and revise policies when needed?
1. Meet with department heads and ministry leaders to discuss the policies and procedures.
2. Work through concerns. Consider revisions, but do not sacrifice the integrity of the
program.
D. What should be included in the training of workers during an orientation class?
1. Explanation of the policy statement
2. Explanation of reporting procedures
3. Explanation of various application forms
4
E. What precautions need to be followed in the in the area of hygiene while working with
children?
Guidelines must include hand washing, use of latex gloves, clean-up procedures of
blood/body fluid spills, disposal of waste/trash, use of disinfectants.
F. How should you deal with accidents, illnesses, and emergencies?
1. Clearly define screening guidelines for children who are ill; children who have
contagious illnesses should not be allowed to attend class.
2. Provide a clear definition of “first aid” and how workers should apply it.
3. Instruct workers never to dispense prescription or non-prescription medication without
the parent’s written permission and instructions.
4. Always complete accident reports; give a copy to the parents, and file a copy.
5. Create an emergency action plan for earthquakes, fire, etc.
G. What elements should be included in a policy governing the use of church-owned
vehicles?
1. Verify that every driver has the appropriate driver’s license.
2. Complete safety checks before all trips.
3. Provide proper insurance for all vehicles.
4. List with the insurance carrier all drivers operating church-owned vehicles; drivers must
be at least 25 years old.
5. Keep a defined maintenance schedule and a maintenance log for each vehicle.
Conclusion
•
•
•
We want all Foursquare churches to create a safe and secure place for children.
We want members and attendees of all Foursquare churches to know their children will
be safe.
We want people to understand that our child safety policy will be implemented.
Required Reading and Viewing
Child and Youth Protection Manual and Training Video
5
Foursquare Church Extension Tithe
Interview Questions
•
How have the ministers and churches of the Foursquare movement chosen to fund the
various ministries, services, and departments of ICFG?
• Upon what is the amount of a Foursquare church’s extension tithe based?
• What percentage of the annual church extension tithe given by Foursquare churches is
used for district and field support? For church planting? For resources provided by the
national church office to Foursquare churches and ministers?
• Why do the Foursquare bylaws authorize the board of directors to establish special
funds?
Introduction
The Article IX of the Foursquare bylaws authorizes the board of directors to establish special
funds for the achievement of the corporations objectives and purposes. One of the funds
specifically authorized in bylaw 9.2.2 is the Foursquare church extension tithe fund, which is
funded by the church extension tithe:
B. Foursquare Church Extension Tithe Fund. This fund is the tithe received from
Foursquare Gospel churches. Proceeds of this fund shall be used to open new Foursquare
Gospel churches and to strengthen existing churches. It shall also be used to cover
administrative expenses of international and district offices, including the cost of creating
new districts, officers' and secretarial salaries, a retirement fund, travel, other district
expenses, and funding required for the perpetuation of the McPherson Memorial Extension
Fund.
Together, in 2005, the 1,891 U.S. Foursquare churches gave $29.8-million in church extension
tithes to advance the objectives and purposes of the Foursquare movement in the United States.
These funds have been budgeted for use as shown in the 2006 fiscal year tithe dollar allocation
chart on the next page.
1
McPherson Memorial
1%
Administration
28%
Church Planting
11%
Resources Provided by
NCO
11%
Media/Comm.
5%
District/Field Support
35%
Bible College
1%
Retirement Support
8%
A. What is the Foursquare church extension tithe?
The Foursquare church extension tithe is 10 percent of the tithes and non-designated
offerings received by a Foursquare church, which the church sends to ICFG on a monthly
basis. Offerings that are designated for a specific purpose (e.g. missions, building fund,
youth ministry, guest speaker honorarium, Bible college support) are not subject to the
church extension tithe.
B. Why is every Foursquare church expected to tithe to the organization?
Although there is no direct scriptural basis for churches tithing to a denomination or
organization, the principle of the tithe is well established in both the Old and New
Testaments. The ministers and members of the Foursquare Church have adopted this
principle as the best way to fund the mutually beneficial ministries and services provided
by the Foursquare corporate support team and is described in the bylaws (Article
9.2.2.B). Tithing to the organization is listed as one of the obligations of Foursquare
churches. The church council is responsible to ensure the prompt payment of the tithe
and to ensure that a Foursquare church’s extension tithe is the first obligation paid by the
church before any other is paid (Article 16.1.F.2).
C. What are the ministries and services funded through the church extension tithe?
There are basically eight budget items funded by the church extension tithe:
1. Church planting – The Foursquare movement is built on arduous church planting.
The national church planting initiative is committed to find, prepare, and care for
church planters.
2. District/field support – District supervisors and their offices are charged with the care
of the pastors and churches in their districts. Their goal is healthy, reproducible
Foursquare churches that are led by health, reproducible Foursquare pastors. The
Administrative Resource Centers (see Discussion Guide #35) serve the property
transaction, credentialing, and church registration needs of Foursquare churches as
well as the financial accounting needs of the district offices.
3. Retirement support – A portion, 8 percent, of the church extension tithe is returned to
churches as a contribution to the retirement funds of senior pastors and paid staff.
2
4.
5.
6.
7.
8.
The amount each church receives is based on its total church extension tithe and
general Foursquare Missions offerings that are given quarterly. The distribution of
the funds to ministers’ and staffs’ Foursquare retirement accounts is determined by
each church council.
Bible colleges – A portion of the church extension tithe is committed to assisting
Foursquare Bible colleges in the fulfillment of their mandate to train Foursquare
leaders.
Media/communication – An important ministry of the International Church of the
Foursquare Gospel is effective communication of the ministry, mission, and vision of
the Foursquare movement. Providing cutting edge, contemporary communication
through the Foursquare magazine, Foursquare website (www.foursquare.org), and
other vital communication tools is the purview of the Foursquare media and
communications departments.
NCO Resources – The national church office, under the direction of the general
supervisor, provides resources for every area of Foursquare church ministry
including pastoral and church health, Christian education, children’s ministry, youth
ministry, camping ministry, women’s ministry, etc. (see Discussion Guide #31,
Questions 2 and 3).
Administration – Several departments have been formed at ICFG’s corporate offices
to serve the needs of Foursquare ministers and churches. These include: the insurance
department, the loan department, the legal department, the multicultural department,
and the properties and credentials department.
McPherson Memorial Fund – Originally established to assist the evangelistic
ministry of Sister Aimee Semple McPherson as she held revivals in major cities
across the country, this fund’s purpose changed upon her death and is now dedicated
to assisting Foursquare churches in the purchase and development of church
properties. Gifts in the amount of $3,000 and up are given to churches upon the
completion of major property acquisitions and/or facilities construction or
remodeling.
D. How do Foursquare churches submit the church extension tithe?
Each Foursquare church is required to prepare a Foursquare monthly church report that
shows the total tithe and non-designated offerings received by the church. The church
extension tithe is 10 percent of this amount, and it is to be sent by check or money order
to the address on the Tithe/Missions Coupon, which is available online and through the
Administrative Resource Center.
ICFG Tithe/Missions
File 50291
Los Angeles, CA 90074-0291
Coupons with the church’s name and church code number are to be submitted with the
extension tithe to ensure proper crediting to the church’s record.
Conclusion
•
We want every Foursquare minister to understand the importance and function of the
church extension tithe.
3
•
•
We want every Foursquare church to experience the blessing of participating in the
support of the ministries and services provided by the Foursquare organization for the
mutual strengthening of pastors and churches and the opening of new Foursquare
churches.
We want Foursquare churches and pastors to partner together to fulfill the destiny that
God has called us to as a movement by joyfully giving the church extension tithe.
4
Companion Churches
Companion status for a church refers to certain requirements and measurement criteria that
Foursquare has adopted in order to encourage adherence to Foursquare bylaws, to distinguish
between those churches that meet those requirements and those churches that do not meet those
requirements, and to make leadership decisions based on those distinctions.
Interview Questions
•
•
•
•
What is a companion church, and what are the practical consequences of being a
companion church?
For what period of time is companion status measured?
Why does Foursquare believe that meeting these requirements is important?
What resources are available to a church to assist with the practical steps?
Introduction
Each Foursquare Gospel church makes a commitment to its Foursquare family regarding a
number of specific requirements. Some of these requirements are defined in the bylaws, and
some are defined by the board of directors. Foursquare has adopted a particular approach that
measures tithing, general Foursquare missions giving, reporting, attendance, salvations, and bill
payment, which affects the likelihood of approval of certain transactions that are presented to the
Foursquare board.
A. What is a companion church?
A companion church is one that meets certain requirements. There are six (6) criteria, and
these are applied to a 12-month period. A companion church must meet the first four (4)
requirements and one of the last two (2) requirements. These criteria are as follows:
1. Extension Tithe—Each Foursquare church is required to send 10 percent of its general
tithes and offerings to Foursquare. Meeting this requirement is defined as a minimum of
8 percent, which is less than 10 percent due to the lag time involved in mailing and
depositing checks.
2. Foursquare Monthly Church Report (FMCR)— Each Foursquare church is required to
complete a monthly report on its financial and spiritual activities. This requirement is
defined as a minimum of seven reports.
3. General Foursquare Missions Giving—Each Foursquare church is required to give to
general Foursquare missions. This requirement is defined as any amount greater than
zero.
1
4. Average Attendance – This requirement is defined as an average weekend attendance of
at least 20.
5. Salvations – This requirement is defined as at least one salvation.
6. Accounts Payable – This requirement is defined as being current with loan payments and
insurance premiums.
B. What are the practical consequences of being a companion church?
Transaction Approval—Foursquare churches present property transaction and licensing
transaction proposals to the Foursquare board of directors. Gaining approval for such
transactions usually requires that the church be a companion church. In cases that a
church is not a companion church, the board requires a signed letter of commitment from
the pastor and church council, stating that the church will meet the requirements.
C. For what period of time is companion status measured?
Transaction Approval—Board approval for a transaction proposal for a local church
depends in part on meeting these requirements for the previous 12 months.
D. Why does Foursquare believe that companion status is important?
He who is faithful in little will be faithful in much. Accountability and excellence in
practical matters of finance and reporting are indicative of integrity and effectiveness in
spiritual matters. Additionally, all Foursquare churches have a relationship responsibility to
adhere to commonly agreed upon standards.
E. What practical tools are available to help a church measure its companion status?
Ezra, the national Web-based database, has a report designed specifically for this purpose. It
is called the Foursquare Companion Church Report (FCCR). Upon request, Ezra will print a
report for whatever 12-month period is requested.
Conclusion
•
•
Companion status is a statement of a church’s participation with requirements in the areas
of tithing, monthly reporting, missions giving, minimum attendance, salvations, and
accounts payable.
The companion status of an individual church affects its eligibility for approval of
transactions by the Foursquare board.
Recommended Reading
Articles of Incorporation of the International Church of the Foursquare Gospel and Bylaws of
the International Church of the Foursquare Gospel
2
The Role of the Administrative
Resource Center
The primary unit of organizing local churches in ICFG is the district. All the districts and their
local churches are served by an Administrative Resource Center (ARC). There are three of these
ARCs that are located in the Atlantic Region, Central Region, and Pacific Region. They are
referred to as the Atlantic ARC, Central ARC, and Pacific ARC.
Interview Questions
•
•
•
Why does ICFG establish Administrative Resource Centers?
What are the primary tasks performed by an Administrative Resource Center?
What is the relationship between a district and an Administrative Resource Center?
Introduction
In June of 2001, the ICFG board of directors made a decision to accelerate the multiplication of
districts and to establish Administrative Resource Centers to serve the administrative needs of
those districts. Initially the plan was to multiply the nine (9) historic districts into as many as
fifty (50) districts over a period of four years and to establish as many as four (4) Administrative
Resource Centers. By January of 2003, there were seventy-five (75) districts being served by
three (3) Administrative Resource Centers.
A. Why does ICFG establish Administrative Resource Centers? A primary goal is to
decentralize ministry and centralize administration. Decentralized ministry means that each
district supervisor has fewer pastors to oversee, allowing him or her to provide a more
personal touch. Centralized administration means that professional administrators can bring
excellence and simplicity to the many standardized tasks that support ministry. The
commission of an Administrative Resource Center is to serve the district supervisors in a
region, and to relieve the district supervisor and his fellow pastors and local churches of as
much administrative burden as possible, praying for God’s grace to attend each step.
B. What references are there in the bylaws to Administrative Resource Centers? There are
actually no references in the bylaws to Administrative Resource Centers. The ICFG board of
directors decided to establish Administrative Resource Centers as an element of U.S. national
structure. The Administrative Resource Centers are designed to serve the districts as the
districts function in the manner prescribed by the bylaws.
C. What is the primary purpose/assignment of an Administrative Resource Center?
1
An Administrative Resource Center is designed to serve the administrative needs of those
districts that it supports, and to assist the local churches and pastors in those districts with
particular administrative tasks. Because the majority of administrative tasks are performed
by the ARC, the district is released to spend more of its time and energy on ministry, and the
ARC is able to perform administrative tasks with excellence.
Motivated by values such as servanthood, excellence, grace, and teamwork, the ARCs are
constantly looking for ways to develop and change what has already been designed,
believing that there are even better solutions ahead. Regional administrators welcome
innovative ideas to help accelerate service and minimize administrative redundancy. The
personnel of the ARCs believe in the mission of Foursquare, and count it a privilege to
partner with the districts in serving our churches and communities in reaching the Harvest
with the Gospel of Jesus Christ.
D. What are the four (4) major categories of tasks performed by Administrative Resource
Centers?
There are four major categories of tasks performed by Administrative Resource Centers:
finance, properties, licensing, and church registration. The first involves little interaction
with the local church, whereas the other three involve significant interaction between the
ARC and the local church. In all four cases, the district supervisor has the authority to
initiate and approve a transaction. The ARC follows and facilitates those instructions.
1. Finance—The ARC makes deposits, processes check requests, and prepares financial
reports for each of the districts it serves, including disbursements to church plants in the
form of monthly church plant support.
2. Properties—The ARC partners with local churches to assemble property transaction
proposals for presentation to the ICFG board of directors.
3. Licensing—The ARC partners with local churches and license candidates to assemble
license application packages and to arrange interviews with the district licensing
committees.
4. Church Registration—The ARC partners with district supervisors and church planters to
register new churches.
E. What additional areas of service does the ARC provide?
1. Ezra—The ARC provides access and training to local churches as they use Ezra, the
Web-based national database system.
2. E-mail—The ARC provides access and training to licensed ministers as they use the
Foursquare pastor e-mail service.
3. Legal—The ARC may provide a liaison between the district and the corporate legal
department.
4. Communication—The ARC may serve as a central communication point for distribution
of information to the districts and district supervisors.
5. Financial services to Foursquare camp facilities—The ARC makes deposits, processes
check requests, and prepares financial reports for each of the camp facilities located in
the region it serves.
2
F. What is the relationship between Administrative Resource Centers and districts?
An Administrative Resource Center serves as the administrative arm of a district supervisor.
Authority to initiate and approve transactions resides in the district supervisor. Essentially,
the ARC receives instructions from the district supervisor in the areas described above and
coordinates the property, licensing, and church registration activities of local churches and
ministers. The relationship between the district supervisor and the pastors remains primary,
and, although there are times when the ARC works directly with the pastors, the district
supervisor is the initial contact point for receiving authorization to proceed with these
transactions, and the one who must approve presentation of these transactions to the board.
G. What is the standard staffing arrangement for a ARC?
Staffing for an Administrative Resource Center consists of the following 7 full-time
positions.
1. Regional Administrator
2. Finance Coordinator – Accountant
3. Finance Associate – Bookkeeper
4. Properties Coordinator
5. Properties Associate
6. Licensing Coordinator
7. Licensing Associate
Conclusion
•
•
•
•
An Administrative Resource Center is commonly referred to as an ARC.
ARCs provide administrative support to districts.
ARCs focus on transactions in four areas: finance, properties, licensing, and church
registration.
ARCs are the contact points in ICFG for access to and training on Ezra.
Recommended Reading
The Articles of Incorporation of the International Church of the Foursquare Gospel
3

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