Unity Ios Essentials Pdf Free Download

Yet as we have seen, the church that is in Jesus is a diverse church. This diversity among Christians is due to our lack of conformity to Christ. He has chosen to sanctify us gradually in this world. As the progress we make in sanctification varies both in doctrine and in practice, there will always be a need in this world for those who are united in Christ to live in love with one another while dealing with differences. Sometimes these differences result in the formation of different churches and denominations in order to maintain a good conscience toward God. But such divisions need not be a defeat of unity among us, so long as we do not permit them to destroy our love and welcome for one another in Christ. Some divisions are of practical necessity anyway, for not all Christians in the world can meet together at the same time in the same place.

These essentials, along with a belief and supreme confidence in the Bible as the Word of God, have formed the core of historic Christian doctrine. Where there is a denial of these core doctrinal elements, there can be no cooperation. If there is anything we should be rallying around which can serve as a basis for our unity, it is these foundational biblical truths.

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Interestingly, the author of this irenic statement was personally quite hard to deal with and was unpopular in England. When the opportunity presented itself, he reconciled with the papacy and returned to Rome where he wrote a book against the Church of England. Unfortunately for De Dominis his new papal protector died, and the next pope imprisoned him in Castle San Angelo where he eventually died. But his works remained in use in England, and soon the English pastor Richard Baxter, a Puritan, adopted the phrase about liberty in nonessential things.

This is not precisely the same as the so-called motto of the Moravian Church, but the sentiment is the similar. After the death of Comenius it was the German Pietists, led by Jacob Philip Spener and August Hermann Francke, who took up the cause of union among Christians based on piety rather than doctrinal and liturgical uniformity. The most significant figure in the Pietist movement in terms of ecumenical work was Count Nikolaus von Zinzendorf. While it does not appear that he used the precise phrase about essentials and non-essentials, he certainly operated on this principle as one can see in the Brotherly Agreement signed in Herrnhut.

Moravians should be cautious in claiming it as uniquely their own since it was coined by a Catholic bishop, popularized by Puritans and Lutherans, and has been meaningful to Disciples of Christ and other churches. However, if this motto leads Moravians and other Christians read the writings of Comenius himself, they will discover substantial proposals for how to put this principle into effect. Personally, I think the old Moravian essentials of Faith, Love, and Hope are a good starting place for greater unity and enriching diversity in the church.

So we have, at least in large part, answers to our two questions: What are the essentials? And who determines what they are? The essentials are derived from the holy interplay of Scripture, creeds, and confessions lived out in the practices of the church universal. The power of the Holy Spirit working through them is the rightful determinant of the essentials that unite us. And so, like very fortunate heirs, our task is to receive and steward them in humility, to live by them daily, and to teach and share them widely.

Theological conservatives are not nave regarding the challenges ahead of us. As frail and fallible human beings, we anticipate passionate disagreements and robust debates. But like any healthy and vibrant church we will work together to identify and affirm those essentials that will unite us, allow for liberty in non-essentials, and charity in all things.

For now, we take heart in all that already unites us: those great and essential teachings and practice of the Christian faith that have been handed down through the centuries. In joyful obedience we will go forth to proclaim the Gospel in both word and deed. We will invite people to know the rich love and grace of God that comes through Jesus Christ, our Lord and our Savior. And since experience has taught us how important it is to the unity of the church that we hold one another accountable, we will guard the faith and look over one another in charity.

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Kevin M. Watson teaches, writes, and preaches to empower community, discipleship, and stewardship of our heritage. Connect with Kevin. Get future posts emailed to you. This post was updated on April 25, 2020. Affiliate links used in this post.

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Vincent of Lerins, a fifth-century Christian, acknowledged the widely held consensus that unity existed around the convergence of that which was accepted everywhere, always, and by all. Ideas that conflicted with the generally received faith were not to be considered core issues. If the church confesses it worldwide, if the apostles taught it, if it has survived the test of time, then believe it and affirm it.

In necessariis unitas, in dubiis libertas, in omnibus caritas (commonly translated as "unity in necessary things; freedom in doubtful things; love in all things" or more literally as "in necessary things unity; in uncertain things liberty; in all things charity") is a Latin phrase.

In other words, Christians are called to be charitable and maintain unity with other Christians despite potential doctrinal differences, as long as a minimal set of fundamental essential beliefs are commonly shared. Therefore, it follows as a corollary that failure to accept one or more of the essential doctrines by one of the parties immediately warrants the rupture of the unity.

Any denomination that denies the inspiration of Scripture must remain outside the unity of Christianity; likewise, any denomination that denies the sinful condition of humanity, and the need to repent and believe in Christ Jesus as the only way to God. The last word (written before the end of the first century) belongs to Jude:

Regarding "the process by which essentials are determined," it is universally related to a faith in the early Church via a form of succession. That is, Christ taught the Apostles, the Apostles taught their disciples, and so on and so forth. The early Christians who were so close in time to Christ are thought to have had a better grasp of the essentials of Christianity and a better ability to correctly discern the correct path.

Starting with an exploration of the gospel itself, we develop a theological framework that grounds the ideas of authority, church and unity in the gospel. We argue that the gospel is a declaration of authority, calling men and women under the Lordship of Jesus and hence into the church. Unity is defined in relation to the Trinity and eschatology. We consider how the church can be both united and diverse.

The connection between Word and Church prepares us to think about unity, for the Church is both brought into being and brought into unity through the proclamation of the Word. A right connection between the invisible Church and its visible expressions protects us from seeking institutional unity as the expression of our unity in Christ.

To provide a gospel shaped framework for responding to diversity, one key area of discussion must be the nature of spiritual unity. We shall see that the unity arising from the gospel is grounded in the Trinity; that it is an expression of the eschatological reality established through union with Christ; and how both of these observations shape our response to doctrinal diversity.

Secondly, the ecumenical dream of organisational unity is both unrealistic and misguided. Given our sinfulness, unification will be either on the wrong grounds (structural rather than spiritual unity) or it will be achieved through coercion, not persuasion. This will not result in true spiritual unity, merely pretence.

The means by which we bring about unity must be open and truthful (2 Cor 4:1-6). The basic tools are prayer and proclamation in the service of persuasion, not argument in service of coercion. Contending for the faith (Jude 3) must never be a cover for contentiousness. Godly argument must never justify an argumentative character that so often goes with youthfulness (2 Tim 2:22-26).34 Humility, gentleness, patience and forbearance (Eph 4:2) are the soil in which this grows and the leader must exemplify them (1 Tim 3:1-7, Titus 2:6-9).35

To summarise, we have established a gospel shaped understanding of authority, church and unity. In the next section we apply this framework to the specifics of doctrinal diversity. We will seek to establish criteria for assessing the relative importance of issues as well as auditing the language commonly used in this field. 0852c4b9a8

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