- As humble and simple believers, we proclaim Christ Jesus as Saviour and Sovereign Lord and that there is no other name under heaven by which we must be saved.
- In love and in obedience to God’s revealed will, we endeavour to follow Him and with help from Holy Scripture, we no longer conform our minds to the pattern of this world but are transformed by the renewing of our minds in Christ.
- We joyfully and gently share the Gospel and the witness of our faith with others in thought, word and deed, being guided in our walk with God by His Holy Spirit, all the while attempting to bear one another’s burdens, and thereby fulfill the law of Christ.
- We trust in the growth of our sanctification, while awaiting the promise of the completion of our servanthood and the joy of our Lord in Heaven. Amen.
Our Unofficial Motto: "Semper reformanda"
Semper reformanda means, “Always reforming.” It was a phrase
often heard during the Reformation, naturally enough. But it is not a
term one hears (or sees) much these days.
Semper reformanda describes the posture or condition of an active and
committed living-out of the law and the gospel in the contemporary context.
It is a perspective that seeks to make the true church, her confessions,
her worship and her purposes relevant without in any way reconciling these
to the world or sin. Semper reformanda recognizes that the gospel is revolutionary
and cannot be reconciled to the world. Nevertheless, the Kingdom of God
can and must be made available to all. We accomplish this by following
the biblical pattern in ways that remain faithful to God’s Word
in spirit and truth, and yet are accessible to people in our own generation.
It is an attitude of faithfulness to the spirit of the law and the gospel
and not to the letter alone. (As an example, we allow for more
than one version or translation of the Bible
in our worship and study.)
Who Are We (as a congregation within the body of Christ)?
We are a “house
church.” meeting in the homes of our members,
going from one house to another, as our members are able and willing to
host (Acts
2:42, 46). We are a congregation of Christians who preach Christ,
and Him crucified. That is to say, we accept as true these words, “For
I delivered to you as of first importance what I also received, that Christ
died for our sins according to the Scriptures, and that He was buried,
and that He was raised on the third day according to the Scriptures”
(1 Corinthians 15:3-4, NASB, emphasis added). We believe that
the “house church” is a legitimate contemporary expression
of the apostolic church as described in the New Testament, especially
in the book of Acts.
The Bible uses many metaphors to describe God's people. It likens His people to a grape vine in passages such as Psalm 80:8-11 and Song of Solomon 7:10-12. In Isa. 5:1-7 the people of God are compared to a vineyard as well as a vine. In the NT, Jesus gives us the parable of the Vineyard in Matt. 21:33-41. (In several of these passages, the point of the story is to rebuke God's people from turning away from God and becoming stuborn and stiff-necked.)
God also likens His people to a "bride" as in John 3:39. This is especially so in the book of Revelation in verses such as 18:23; 19:7; 21:2, 9 and 22:17.
Both Paul and Peter spoke of God's people as a temple which was being built from living stones, and whose cornerstone, the stone of stumbling, was none other than Christ Himself (1 Cor. 3:16-17; 2 Cor. 6:16; Eph. 2:21; 1 Peter 2:5-8)
One apt metaphor for God's people is the "family" (1 Peter 2:17) especially in light of God's adoption of us as His own sons and daughters (Rom. 8:15; Eph. 1:5).
Finally, there is the metaphor of the body, especially prevalent in the writings of Paul (Rom. 12:4-5; 1 Cor 12:12-14; Eph 4:4, 16). It is in the context of the body that Paul develops most clearly the core relationship that all believers are to have for one another, as "members" (such as the hand or the eye or the foot) of a body.
We are to care and look out for one another, showing neither favouritism nor predjudice but accepting all with an equal committment for their well-being. For we are no longer mere individuals. We have been bought with a price (1 Cor. 6:20; 7:23) and now belong to Christ. Lip service is no longer good eough.
A Few Basics:
The House Church is first and foremost a worshiping people (Matt.
18:20) and secondly a place for worship. As such,
and as God’s assembled people (His ekklesia) we come together
as a community of believers—that is all those who call upon the
name of the Lord. The Cornerstone Church seeks to assert this “communion
of the saints” as expressed in the Westminster Confession of Faith,
“Saints, by profession, are bound to maintain an holy fellowship
and communion in the worship of God, and in performing such other spiritual
services as tend to their mutual edification; as also in relieving each
other in outward things, according to their several abilities and necessities.
Which communion, as God offers opportunity, is to be extended to all those
who in every place, call upon the name of the Lord Jesus”
(WCF 26/2).
We in the Cornerstone Church therefore, practice fellowship with all professed evangelical Christians. We believe that it is correct to allow Christians to make their own decisions on matters that are not fundamental to the faith. However, we do emphasize the importance of doctrine based on the Bible as the Supreme Standard and the Westminster Confession of Faith as the Subordinate Standard (on subordinate standards, see "What We Believe").
Reformed Theology
The founders of the Cornerstone Church have different faith backgrounds but have nevertheless come to embrace the essential biblical faithfulness and truth of Reformed Protestantism. The basic premises of Reformed Protestantism are the absolute sovereignty of God, the abiding sinfulness of all people and consequently the need for all sinners to be regenerated and justified by God through an act of monergistic, sovereign grace. This theology is summed up in a document known as the Canons of Dort. (For more information on the fundamentals of Reformed Protestantism please read the article "Foundation Theology" on the NewVineyard website.)This brand of Christianity is very unpopular, as one would expect of a doctrine that says God does everything and humankind can do nothing. It goes against the grain of all of us. In the words of Timothy Keller
“Most people in our culture believe that, if there is a God, we can relate to him and go to heaven through leading a good life. Let’s call that the ‘moral improvement’ view. Christianity [and especially Reformed Protestantism] teaches the very opposite. In the Christian understanding, Jesus does not tell us how to live so we can merit salvation. Rather, he comes to forgive and save us through his life and death in our place. God’s grace does not come to people who morally outperform others, but to those who admit their failure to perform and who acknowledge their need for a Savior” (The Reason for God, Keller, T., Dutton, New York, 2008).
The Law
While we accept that there exists a degree of discontinuity between the OT and the NT, we nevertheless believe there is only one redemptive history and that the OT is part of God’s entire revelation of Himself and His good purposes. The OT is primarily for our instruction. This is particularly true of God’s revealed moral will or decrees (Rom. 15:4; 1 Cor. 10:6, 11; 2 Tim. 3:16; Gal. 3:24) summed up by the Ten Commandments.The law is still in force as a standard of righteousness that we are expected to conform to but because of our fallen state, in ourselves we are unable to meet the requirements of complete obedience (Gal. 3:10; James 2:10) and must have the demands of the law met by an alien righteousness. This righteousness belongs to Christ, who obeyed the law perfectly on our behalf. So now, the law as it is revealed in Scripture is not so much binding on the Christian or NT believer as a rule to be obeyed, but rather serves as a guardian (ESV) or tutor (NASB) to exhibit God’s perfect standard of righteousness and justice.
The Gospel
The gospel can be summed up in a just a few brief words:
Because of our indwelling sin, all people are condemned to physical and spiritual death (Rom. 6:23a) by a perfectly just and righteous God. Salvation cannot be won on the basis of human ability or merit; Christ is the only answer to this problem through His perfect life, His penal substitution for sinners (at the cross) and His guarantee of eternal life through His bodily resurrection. Sinners who surrender themselves to Him in faith have their sin nature (as well as all particular sins) forgiven, are imputed with His righteousness, and are justified (that is, declared legally not guilty) in the eyes of God, who then only sees the perfect and completely sufficient payment by His son instead of the sin of His own people, the Church. For more detail, see the “Essence of the Gospel” on the New Vineyard website.
The Four Essentials of the Gospel:
- Sovereignty of God
The Sovereign and Self-existent and eternal God created us for His own glory.- Sinfulness of Man
But because of our complete sinfulness (the fall of man), we’re separated from Him and His love.- Sacrifice of Christ
So God determined to send the Christ to free from sin those who believe, by paying the penalty for sin through His atoning death on the cross and by being resurrected as a guarantee of eternal life.- Surrender of Sinners
Consequently, all those who by sovereign grace, appropriate Christ’s perfect and finished work of redemption by surrender and submission to Him, are eternally reconciled to God (John 3:16-17).
The Holy Spirit and the Church
The Church has been given the Holy Spirit and the Spirit has not been withdrawn from her. The Spirit empowers the Church and all the living stones who are gathered together as a temple of the Spirit. But we may resist, grieve and quench the Spirit causing His just and righteous anger (Isa. 63:10). When this happens, He may withdraw for a time or chastise us. We notice our grievance of the Spirit mainly by His absence; His presence is no longer a reassurance and a comfort. Instead, we are made confused and comfortless because we can no longer see His presence with our Spiritual eyes. What is the solution for such a problem?We must, by diligent study of God’s Word and by prayer and supplication seek always to come into sweet accord with the presence of the Holy Spirit, knowing that He has come to us by the benevolence and love of God for our grafting into Christ and our growth in godliness and Christlikeness; for we know that the Spirit we seek is none other than the third person of the divine Trinity, the Triune God. To be like Him is to let the ministrations of the Spirit carry us along in the assurance we are not being deceived but transformed with every breath of God in us. “Behold, these are the fringes of His ways; And how faint a word we hear of Him! But His mighty thunder, who can understand?” (Job 26:14).
Marks of the Church
The marks of a true church we take to be four in number:
- Expository preaching (Proclamation of the Gospel): is preaching which expounds what Scripture says in a particular passage, carefully exploring its meaning and applying it to the congregation. It is a commitment to hearing God’s Word and to recovering the centrality of it in worship.
- Administration of the Sacraments or Ordinances: As these are a means of grace for the strengthening of the believers’ sanctification, they need to be rightly administered and protected from false teaching concerning them;
- Discipline (protecting doctrine): the purposes of church discipline are restoration and reconciliation of erring members as a result of sin against the church; protection of the other members from the consequences of the offending sin; and upholding and protecting the honour of Christ as well as the church, His bride (see also note below)
- Servant Love (agape): agape essentially means a benevolent kind of love that is deemed by the one giving it to be needed by the one receiving it. It is a love that meets needs not wants. It is neither friendship nor common interest, but can include both. It is best explained in 1 Cor. 13:1-8 and best illustrated by Luke 10:30-37.
A note on church discipline
While we believe in the essentially egalitarian, participatory and democratic nature of the church in its congregational form, we also firmly hold to the idea of church discipline as the primary way that the purity of the church and the honour of Christ are protected.We believe it to be entirely in keeping with the word of God that sin which causes harm to Christ's church, should be disciplined in appropriate and compassionate ways, as outlined in the following sections of the New Testament: Matt.16:19 18:15-20; John 20:23; 1 Cor. 5:5; 1 Tim. 1:20.
Spirit chosen, God-ordained men filling the office of elder have been given the authority and right to withhold or return access to the Kingdom of Heaven to those who have been found guilty of sin by the church. This is what the clause means: "whatever you bind on earth shall have been bound in heaven, and whatever you loose on earth shall have been loosed in heaven." The NASB translation is grammatically more accurate than most other translations here, indicating that the legitimate decisions and actions of the elders are nothing but a working out of the decisions and actions already arrived at in Heaven and thus are nothing more than God's justice and righteousness working out in the circumstances of real life. God merely using the elder as His instrument. That whatever is bound can be loosed or unbound is a very important comfort to those who may backslide for a time (Heb. 12:6, 10). Their discipline is not automatically permanent but can be rescinded depending on whether they repent and change their ways (Eze. 33:11, 14-15). It should be borne in mind that elders themselves are not above the law and may be held accountable for their decisions and actions (James 3:1; 1 Tim. 5:17, 19-20; 1 Peter 5:1-5).
Sacraments (Ordinances)
The NT does not mandate that only certain individuals
have the right and authority to administer either Baptism or the Lord’s
Supper (that is, after the manner of priests). We believe, according to
the principle of the priesthood of all believers, that any believer has
the right and authority to administer the sacraments or ordinances of
baptism and the Lord’s Supper.
We hold this view primarily because we do not accept the notion that power to apply the means of grace is resident in the one performing—or even in spite of the one performing—the ceremony (ex opere operato) but rather is dependant upon two factors: the faith of the one receiving the sacrament (or rather the benefits derived therefrom) and the promises God has made to His people (Matt. 20:28; 26:28; 1 Cor.11:23-26). It is God who ultimately provides all the means needed to redeem and sanctify His people (Eph. 1:13-14; 2:8; Phil. 2:12-13; 2 Thess. 2:13; Heb. 5:9).
To mistakenly assume that we need to add to His work is egregious in His sight and denies Him the glory that is His due. We have—present tense—one who has fulfilled all the requirements of the law and all the prerequisites for the office of High Priest (Heb. 10:1-18).
Wayne Grudem, a leading theologian of our day, has this to say about our subject, "Who should administer the Lord’s Supper? Scripture gives no explicit teaching on this question, so we are left simply to decide what is wise and appropriate for the benefit of the believers in the church. In order to guard against abuse of the Lord’s Supper, a responsible leader ought to be in charge administering it, but it does not seem that Scripture requires that only ordained clergy or selected church officers could do this. In ordinary situations, of course, the pastor or other leader who ordinarily officiates at the worship services of the church would appropriately officiate at Communion as well. But beyond this, there would seem to be no reason why only officers or only leaders, or only men, should distribute the elements. Would it not speak much more clearly of our unity and spiritual equality in Christ if both men and women, for example, assisted in distributing the elements of the Lord’s Supper?" (quoted from Systematic Theology, Inter-Varsity Press, Leicester;Zondervan Publishing House Grand Rapids, Michigan p. 999).
Then again, someone might ask, “What about the gifts, teachers, prophets and so on spoken of several times by the apostle Paul (i.e. 1 Cor. 12:27-30)?”
While members of the church have been given special “gifts” and abilities for the good and welfare of the church as a whole, nowhere in any of the lists is there any mention of the special office or gift of “priest”. That is because in both testaments, God has made it plain and clear that His people are called to a state of holiness and all must therefore be “priests” themselves. This is confirmed beyond doubt by the apostle Peter (1 Peter 1:15-16; 2:5). And surely, if there was to be an office of priest, carried out by specially appointed or chosen men, would not the New Testament make that as plain as the need for elders, which it so clearly articulates? Given what others, such as Peter, have said, sometimes an argument from silence—as in Paul’s case—can be very compelling. Paul’s goal was not simply to bring people to initial saving faith, but rather to "present every man mature in Christ"’ (Col. 1:28). And he told the church at Ephesus that God gave the church gifted persons “to equip the saints for the work of ministry, for building up the body of Christ until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ” (Eph. 4:12-13). Paul never once referred to a special priestly order. In point of fact, regardless of the writer, the word used to denote priest in the NT is the Greek “hiereus” and is always used in reference to the priests of the Judaic, second temple religion, and never of those within the new covenant.
This leaves the words “pastor” and “bishop” to contend with. Let’s look at each in turn. The Greek for pastor is poimen. It is found most prominently in Eph. 4:11 and in the Gospel of John. The word means a shepherd. The shepherd is the one who leads, cares for and protects the sheep. The word in context was not used to indicate a priestly caste but did reference the primary function of the priest which was to represent the people before God (unlike the prophet, who represented God before the people). Jesus referred to himself as the “good” shepherd in such verses as John 10:11, 14, indicating a plurality of shepherds, with Him as “good”, “best” and “supreme.”
In none of its occurrences, however, does the word poimen or pastor indicate a priestly order. In fact, to have done so would have been to contradict Scripture. But Christ held to the consistency of Scripture (John 10:35) so that had the Holy Spirit meant to indicate a separate priestly caste within the redeemed people of God, He would have been contradicting Himself (see citations above). This cannot be. The office of "shepherd" is in fact just another way of describing an elder who was also adept as a teacher, in other words, a teaching elder.
The word bishop is found in early English versions of the Bible such as the King James (KJV). It is clearly the same word as that used for church “overseer/s” (episkopos, episkope). No modern translation uses this word, with its priestly connotations. In fact, it was King James himself who insisted that the translators of the bible use this word. The translators had little recourse but to comply, even though the Reformers and Puritans objected strongly. The English word bishop is completely inappropriate to describe the office of shepherd unless one wishes to destroy the universal context in which the word is used.
These are some of the reasons we have come to the conclusion that the concept of “priest” and even, by extension, “minister”, “pastor” and the like are dangerous words fraught with connotations that act as barriers to reason and to biblical faithfulness.
To the degree a “minister”
is just one among equals, we feel no umbrage with the
title. Even paid ministry does not constitute a special class but simply
recognizes that some are willing and able to spend more time and resources
to devote to Scriptural matters than others. This by itself does not (or
should not) constitute a special “order” among Christians.
We believe that ministers of the Word should be compensated appropriatly.
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Offerings
All offerings to the church should be given freely, anonymously and
cheerfully (Matt.
6:1-4; Luke 11:41; 2 Cor. 9:7). As a NT congregation, we
are not bound to tithe although some may choose to do so.
Our Mission or Purpose
Mission, as Jesus commanded the church, includes proclaiming the gospel,
baptizing new church members, teaching, and caring for the people of the
church
(Mt
28:18-20).
The means provided by the Lord for spreading the good news of redemption in Christ is the Word of God (read, heard and preached). Only the Holy Spirit can convert a sinner. Yet Jesus assures us that His sheep will hear His voice (John 10:27). Church growth based on attracting people with programs and services not mentioned in the Bible may increase the number of church members but not necessarily the number of Christians. A church made up of unbelieving “members” is hampered in carrying out Biblical mandates (1 Cor 5:1-8).
Mission activities and giving by the church to Christians outside of their congregation should be limited to areas in which the members of the church are of one mind. A loving church does not have the right to ignore or over-rule the conscience of fellow Christians (1 Cor 8:12).
The church is God’s household. Besides worship and evangelism, the church exists to build up believers led by the Holy Spirit to better conform to the image of God’s Son, our Lord Jesus Christ. The church should care for members who are in need as those in whom Christ dwells through the Holy Spirit and as part of Christ’s family (Eph 2:19-22).
The ministry (mission) of the Church is most clearly articulated by Wayne Grudem in his Systematic Theology, [Systematic Theology, Inter-Varsity, Leicester, 1994, p. 867] where he summarizes the various activities and decrees for the church into three broad categories: Ministry to God, Ministry to believers and Ministry to the world:
1. Ministry to God: Worship. In relationship to God the church’s purpose is to worship Him. Paul directs the church at Colossae to ‘sing psalms and hymns and spiritual songs with thankfulness in your hearts to God’ (Col. 3:16). God has destined us and appointed us in Christ “to live for the praise of his glory” (Eph. 1:12). Worship in the church is not merely a preparation for something else: it is in itself fulfilling the major purpose of the church with reference to its Lord. That is why Paul can follow an exhortation that we are to be ‘making the most of the time’ with a command to be filled with the Spirit and then to be ‘singing and making melody to the Lord with all your heart’ (Eph. 5:16-19).
2. Ministry to Believers: Nurture and Discipleship. According to Scripture, the church has an obligation to nurture those who are already believers and build them up to maturity in the faith. Paul said that his own goal was not simply to bring people to initial saving faith but to "present every man mature in Christ"’ (Col. 1:28). And he told the church at Ephesus that God gave the church gifted persons “to equip the saints for the work of ministry, for building up the body of Christ until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ” (Eph. 4:12-13). It is clearly contrary to the New Testament pattern to think that our only goal with people is to bring them to initial saving faith. Our goal as a church must be to present to God every Christian “mature in Christ” (Col. 1:28).
3. Ministry to the World: Evangelism and Mercy. Jesus told his disciples that they should “make disciples of all nations” (Matt. 28:19). This evangelistic work of declaring the gospel is the primary ministry that the church has toward the world. Yet accompanying the work of evangelism is also a ministry of mercy, a ministry that includes caring for the poor and needy in the name of the Lord. Although the emphasis of the New Testament is on giving material help to those who are part of the church (Acts 11:29; 2 Cor. 8:4; 1 John 3:17), there is still an affirmation that it is right to help unbelievers even if they do not respond with gratitude or acceptance of the gospel message. Jesus tells us, "Love your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High; for he is kind to the ungrateful and the selfish. Be merciful, even as your Father is merciful" (Luke 6:35-36).
Governance & Leadership
Leadership of the church is under the head of our household of faith,
Jesus Christ. No one may assume powers in the church reserved to Jesus
Christ and His word (John
10:14-16; Eph. 4:15; Eph
1:22-23).
That being said, we are a house church that accepts the principle of governance found in a plurality of ruling elders. (Acts 15:4, 6-7, 22, 25). Biblical governance is nothing more than leadership by elders with the willing and informed participation of the congregation when deemed appropriate, and in loving cooperation and unity with other Christ-proclaiming congregations. (See Acts 15.)
Elders are held to stricter standards, having neither the right, authority nor power to make decisions or to otherwise lead in ways contrary to the Word of God. Elders rule the church under the Word of God so they do not have the right, even for “good” reasons, to make unbiblical rules for the church (1 Cor 4:6).
Elders are accountable for their leadership (they are not above the laws that govern all Christians) first to Christ and then to their own congregation. It is the right of anyone in the congregation to bring charges against an elder or elders, not in a superficial, unsubstantiated manner, but only on the word of at least two witnesses: James 3:1; 1 Tim. 5:17, 19-20; 1 Peter 5:1-5.
Representative groups
of elders may be elected (or otherwise chosen, by common agreement) as
overseers of the church, and individual elders may be chosen to preside
in the assembly and labor in the Word of God as teaching elders
(1
Tim 3:4-5). Elders (pastors possibly excepted) are chosen
for a term of office not to exceed seven years, consecutively. Deacons
are servants of the church and should not act as decision-makers (Acts
6:2-4).
Men are encouraged to become leaders in their homes and in the congregation. Therefore, in the church it is the men who teach, exercise authority, and lead the discussion period after a sermon (1 Cor 14:34-35; 1 Tim 2:11-12).
The essential aspect or quality of NT leadership is the quality of servanthood, known as servant-leadership, “nor yet as lording it over those allotted to your charge, but proving to be examples to the flock” (1 Peter 5:3).
As Christians we are all to become more and more like Christ through the working out of our sanctification (Phil. 2:12-13). But the office of elder was given, in part, so that we could see in the one who had the charge over us, a type that we could emulate or be like, the underlying assumption being that those who were chosen as elders, were so gifted by the Holy Spirit as to be worthy of emulation and imitation. They are to be our “examples” in such a way as to make our emulation or imitation of Christ more comprehensible, “Brethren, join in following my example, and observe those who walk according to the pattern you have in us” (Phil. 3:17). “Be imitators of me, just as I also am of Christ” (1 Cor. 11:1). In other words, the elder is one who closely emulates the Master and so acts as an example of our own sanctification.
Repeatedly, Christ emphasizes the priestly or shepherding qualities of those who were to care for His Church. In this role, these men were known as pastors (Greek poimen). These undershepherds were the ones who cared for the flock under their watch. The undershepherd was less a manager of the flock than he was its leader, guardian and protector (John 10:10-15).
So what kind of an example did Christ have in mind for His undershepherds? How were the leaders of His Church to be exemplary?
First and foremost they were to be servants of the flock. (Matthew 20:25-28; John 13:3-5, 12-17). The servanthood we see demonstrated by Christ and which He exhorted His apostles (and hence all the leadership within the church) to follow is one of lowliness and humility (Luke 14:7-14). It is one where the welfare of others and the progress of the gospel are demonstrated through gentleness, patience, compassion, truth and most of all, love. It is not a holier-than-thou walk; it is a walk based on recognition of one’s abject spiritual poverty and of loving-kindness to those of your charge.
The primary role of elders is in the orderly and fruitful functioning of the congregation over which they have the charge. This could include spiritual as well as administrative functions, but these functions could also be shared with others who are so gifted.
The common (but not exclusive) functions or duties of elders in house churches are:
- Preaching; expository, experiential preaching of the Word of God
- Prayer: this may also happen as a more formalized prayer ministry;
- Discipline: one of the four marks of the true church;
- Proper administration of the sacraments; baptism and the Lord’s Supper;
- Teaching: one of the essential activities of any elder;
- Visitation: any shut-ins including the sick, prisoners, members (especially new members) and the like;
- Guarding/protecting (doctrine, standards): doctrinal purity is the great casualty of the modern church. It is the duty of elders to defend biblical doctrine against heretical ideas such as open or process theology, dispensationalism, mysticism, and so on;
- Serving (as examples): this is the most important personal and spiritual quality of the elder;
- Governing:
(administrating/managing resources): taking care of the business of
the congregation.
Priesthood of All Believers
Notwithstanding what we believe about the role and function of elders
in the church, we also believe in the priesthood of all believers, that
is to say that believers are called upon and expected to act in similar
ways as OT priests (the administration of the sacraments being an example).
It is this doctrine
that Martin Luther adduces in his 1520 To the Christian Nobility of
the German Nation in order to dismiss the medieval Christian belief
that Christians were to be divided into two classes: "spiritual"
and "temporal". He put forward the doctrine that all baptized
Christians are "priests" and "spiritual" in the sight
of God:
"That the pope or bishop anoints, makes tonsures, ordains, consecrates,
or dresses differently from the laity, may make a hypocrite or an idolatrous
oil-painted icon, but it in no way makes a Christian or spiritual human
being. In fact, we are all consecrated priests through Baptism, as St.
Peter in 1 Peter 2:9 says, 'You are a royal priesthood and a priestly
kingdom,' and Revelation [5:10], 'Through your blood you have made us
into priests and kings.' ”
Later Luther would
write in his Babylonian Captivity of the Church (1520):
"How then if they are forced to admit that we are all equally priests,
as many of us as are baptized, and by this way we truly are; while to
them is committed only the Ministry and consented to by us? If they recognize
this they would know that they have no right to exercise power over us
(in what has not been committed to them) except insofar as we may have
granted it to them, for thus it says in 1 Peter 2, 'You are a chosen race,
a royal priesthood, a priestly kingdom.' In this way we are all priests,
as many of us as are Christians. There are indeed priests whom we call
ministers. They are chosen from among us, and who do everything in our
name. That is a priesthood which is nothing else than the Ministry. Thus
1 Corinthians 4:1:"No one should regard us as anything else than
ministers of Christ and dispensers of the mysteries of God.' "
The primary NT passage considered to be the basis of this belief is the First Epistle of Peter, 2:9 “But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light.”
We also have the testimony of Paul in his letter to Timothy: “For there is one God, and there is one mediator between God and men, the man Christ Jesus” (1 Tim. 2:5). By this, Paul indicates that there is no priestly order and confirms, obliquely, what Peter teaches in our passage. As well, the writer to the Hebrews adds further confirmation of the sufficiency of Christ’s high priestly status: “Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred that redeems them from the transgressions committed under the first covenant….Thus it was necessary for the copies of the heavenly things to be purified with these rites, but the heavenly things themselves with better sacrifices than these. 24 For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf.” (Heb. 9:15, 23-24).
So we see that this idea was firmly established by the beginning of the Reformation in the 16th century and further that it was considered a logical outcome of the Bible teachings, especially from the NT. It was also seen as the very opposite to the teachings of the Roman Church (which was essentially a hybrid European expression of second temple Judaism and paganism).
Role of Women in the Church
It is evident from such passages as Acts
6:3, 5; 1 Tim. 3:1-2, 11-12 that the office of elder (and
therefore pastor, as a pastor was first an elder) was to be filled by
men only. This is not to deny the essential equality
of men and women in the eyes of God but nonetheless is the
biblical pattern (in both testaments).
Women in Cornerstone Church participate as fully as they are able in all the affairs and functions of the church, including contributing to the worship service in meaningful, respectful and orderly ways. In this regard, women have as much to offer the church as men. The restriction of 1 Corinthians 14:34—“…the women should keep silent in the churches. For they are not permitted to speak, but should be in submission…” often used by some fundamentalist congregations to prove that women were not to participate in worship except in submissive ways—are not binding on members of Cornerstone Church. We believe that this, like the head covering for women, was a cultural safeguard for the church, especially at Corinth, and is no longer relevant. It should not be considered binding, as Paul freely admits (1 Cor. 11:5) that women were able to pray and prophesy during the worship service (supported by other verses such as Joel 2:28-29) so that for Paul to say in this same letter that women were to remain silent in worship would be to contradict not only himself, but other portions of Scripture as well. We also believe that the bible allows for the possibility for women (especially Deacons’ wives) to perform the work of the Deacon (Rom. 16:1; 1 Tim 3:11), therefore we encourage women in this area of ministry regardless of age or marital status.
Moreover, we acknowledge that in the church women have the right to teach and exercise authority over other women and children as well. However, they must not have authority over men, in the context of public worship or the leadership of the church (1 Tim. 2:12-14). These roles are reserved exclusively for men.
We have included an explanatory note for this position, from the ESV Study Bible which we believe is a very accurate and concise explanation for Paul's seemingly autocratic and patriarchal attitude. We stand by it.
ESV Study Note
1 Tim. 2:12 I do not permit. Paul self-consciously writes with the authority of an apostle (e.g., 1 Thess. 4:1; 2 Thess. 3:6), rather than simply offering an opinion. This statement is given in the context of Paul's apostolic instructions to the church for the ordering of church practice when the church is assembled together. In that context, two things are prohibited: (1) Women are not permitted to publicly teach Scripture and/or Christian doctrine to men in church (the context implies these topics), and (2) women are not permitted to exercise authority over men in church. (The reference for both “teaching” and “exercise authority” here is within the context of the assembled church.) Women teaching other women, and women teaching children, are not in view here, and both are encouraged elsewhere (on women teaching women, cf. Titus 2:4; on women teaching children, cf. 2 Tim. 1:5). Nor does this passage have in view the role of women in leadership situations outside the church (e.g., business or government). The presence of the word or (Gk. oude) between “to teach” and “to exercise authority” indicates that two different activities are in view, not a single activity of “authoritative teaching.” “Exercise authority” represents Greek authenteo, found only here in the NT. Over 80 examples of this word exist outside the NT, however, clearly establishing that the meaning is “exercise authority” (not “usurp authority” or “abuse authority,” etc., as sometimes has been argued). Since the role of pastor/elder/overseer is rooted in the task of teaching and exercising authority over the church, this verse would also exclude women from serving in this office (cf. 1 Tim. 3:2). Thus when Paul calls for the women to be quiet, he means “quiet” with respect to the teaching responsibility that is limited in the assembled church. Paul elsewhere indicates that women do speak in other ways in the church assembly (see 1 Cor. 11:5). See also note on 1 Cor. 14:34–35.
1 Tim. 2:13 For introduces the biblical basis for the prohibition of v. 12. Paul indicates that the prohibition is based on two grounds, the first being the order of creation (Adam was formed first), and the second being the deception of Eve (v. 14). “Formed” (Gk. plasso) is the same term that the Septuagint uses in Gen. 2:7, 8, which evidently refers to creation (cf. 1 Cor. 11:8–9). Paul's argument indicates that gender roles in the church are not simply the result of the fall but are rooted in creation and therefore apply to all cultures at all times. The meaning of this passage, however, is widely contested today. Some interpreters argue that the prohibition of 1 Tim. 2:12 does not apply today because: (1) the reason for Paul's command was that women were teaching false doctrine in Ephesus; or (2) Paul said this because women in that culture were not educated enough to teach; or (3) this was a temporary command for that culture only. But Paul's appeal to the creation of Adam and Eve argues against those explanations. In addition, the only false teachers named in connection with Ephesus are men (1:19–20; 2 Tim. 2:17–18; cf. Acts 20:30), and no historical evidence exists of women teaching false doctrine in first-century Ephesus. Moreover, ancient inscriptions and literature speak of a number of well-educated women in that area of Asia Minor at that time (cf. also Luke 8:1–3; 10:38–41; John 11:21–27; Acts 18:2–3, 11, 18–19, 26; 2 Tim. 4:19). Finally, some have claimed that this passage only prohibits a “wife” from teaching or exercising authority over her “husband,” since the Greek words gyne and aner (translated “woman” and “man” in 1 Tim. 2:12) can also mean “wife” and “husband” in certain contexts. Given the immediate context of vv. 8–9, however, the most likely meaning of the Greek words gyne and aner here in vv. 11–14 would seem to be “woman” and “man” (rather than “wife” and “husband”).
Membership in the Church
We believe that membership in the church is first and foremost determined
by your relationship with Jesus Christ. If you are sincerely able to proclaim
Him as your Lord and Saviour, sufficient for every need, and are unashamed
of the Gospel which He came to earth, in part, to promulgate (Mark
8:38; Rom. 1:16) then you are, on that basis alone,
a member of His family and His church, the church both visible and militant;
invisible and triumphant.
As such, we would accept you, by your own profession of faith, as a member of our congregation, with all rights and responsibilities, including the right of baptism and the Lord's Supper.
A sincere profession of faith, for us, is nothing more than answering the following six questions in the affirmative:
- Do you accept
the Bible (all sixty-six books of both the Old and the New Testaments)
as the single, uncontested and sufficient rule for the Christian life?
- Do you acknowledge
yourself to be a sinner in the sight of God, being dead in your sin,
justly deserving His displeasure and without hope of salvation on your
own?
- Do you believe
in the Lord Jesus Christ as the Son of God, and Saviour of sinners,
and do receive and rest upon him alone for salvation as he is offered
in the gospel?
- Do you now
resolve and promise, in humble reliance upon the grace of the Holy Spirit,
that you will endeavour to live as becomes the followers of Christ?
- Do you promise
to support the (one, holy, universal and apostolic, both visible and
invisible) church in her worship and work, beginning with this congregation,
to the best of your ability?
- Do you submit yourself to the government and discipline of the church, and promise to maintain its purity and peace?
Some Core Principles: