C H U R C H H A N D B O O K

July 2020

For All Church Members

Not To Be Duplicated or Circulated Without Prior Written Permission from the Church Leadership Team.

Contents

Introduction: Why this Document? .................................................................................... 3

Our DNA ......................................................................................................................................... 3

Bible ............................................................................................................................................ 3

Grace .......................................................................................................................................... 3

Community .............................................................................................................................. 3

Mission ...................................................................................................................................... 3

Membership ................................................................................................................................. 3

What is Church Membership? Biblical Principle and Patterns .......................... 3

Becoming a Member ............................................................................................................ 4

Accessibility and Inclusiveness ....................................................................................... 4

Student Membership ........................................................................................................... 4

Children and Membership................................................................................................. 5

Release from Membership ................................................................................................ 5

Church Leadership and Governance .................................................................................. 5

How does Jesus want his church led? Bible Principles and Patterns .............. 5

How this works at Grace Church .................................................................................... 5

Appointment/Succession of the Lead Pastor and other paid staff ................... 6

Appointment/Succession of Elders ............................................................................... 6

Appointment/Succession of Deacons ........................................................................... 6

Church Meetings in the Rhythm of Church Life ............................................................ 7

How, when and why does Jesus want his church to gather? Bible Principles

and Patterns ............................................................................................................................ 7

Special Meetings at Grace Church .................................................................................. 7

A P P E N D I X 1 : D O C T R I N A L B A S I S ................................................................ 8

A P P E N D I X 2 : B A P T I S M & L O R D ’ S S U P P E R ...................................... 9

A P P E N D I X 3 : M E N & W O M E N A T G R A C E ........................................ 11

A P P E N D I X 4 : S E X U A L I T Y & G E N D E R .................................................. 13

A P P E N D I X 5 : D E C L A R A T I O N S A N D C O M M I S S I O N I N G

P R A Y E R S A N D L I T U R G I E S ............................................................................... 15

5.1 Membership Conversation Record ..................................................................... 15

5.2 Membership Declaration ........................................................................................ 15

5.3 Prayer for those coming into Membership...................................................... 15

5.4 Liturgy for commissioning a new Lead or

Associate/Assistant/Trainee/Co-Pastor ................................................................. 15

5.5 Liturgy for commissioning new Elders ............................................................. 17

5.6 Liturgy for the baptism of Infants ....................................................................... 19

5.7 Liturgy for the baptism of Adults ........................................................................ 21

5.8 Service of Thanksgiving for the Birth of a Child ............................................ 23

5.9 Liturgy for the Lord’s Supper ................................................................................ 24

5.10 New Year Commitment Prayer: ......................................................................... 25

A P P E N D I X 6 : J A N U A R Y 2 0 1 3 C H U R C H P R O F I L E ................... 26

A P P E N D I X 7 : J U N E 2 0 1 8 T H E O L O G I C A L V I S I O N .................. 28

C H U R C H H A N D B O O K

Introduction: Why this Document? The Lord Jesus Christ said that he would build his church (Matt 16:18). He does this by his Spirit and through his word the Bible, gathering and growing his people in faith and number (Acts 16:5), building people into his church, and then building them up within his church.

Grace Church is a testimony to this work of grace, and seeks to bring glory to God as we outwork Jesus’ commission to make disciples (Matt 28:18-20). We do this by the faithful proclamation of the gospel of the Lord Jesus Christ (Luke 24:47).

As we share our lives and gather together as a growing family of God’s people, the Bible gives us various principles to guide how we should organise ourselves. This document outlines some of these biblical principles along with how we currently outwork them at Grace Church.

Our DNA Churches capture their convictions and priorities in a number of ways – at Grace Church we have found the following four words helpful in capturing our essence and ethos:

Bible

We are committed to God’s word, the Bible, shown in our commitment to expository preaching, working through the whole Bible. We teach all children the Bible from the earliest age, and those of school age usually follow the same Bible passages as the adults. We spend time in our Grace Groups (groups of around a dozen people meeting in homes) discussing how God’s word applies to our lives, usually by revisiting the passage that was taught on Sunday. In summary, we seek to be “all of God’s people under all of God’s word together”1 (Acts 20:27; 2 Tim 3:16).

Grace

The gospel is primarily about what God does for us, not what we do for him. God graciously takes the initiative to seek out wayward sinners. It is a movement of his grace down to us – thanks to Jesus, Christians ‘share in God’s grace’ (Phil 1:7) and together ‘participate in the Spirit’ (Phil 2:1).

Community

Because we all share in God’s grace, we find that becoming a Christian means being drawn into a new community of God’s people, where we learn to express and live out grace among one another (Acts 2:42-47).

1 This is one of a number of phrases we find helpful in capturing our ‘DNA’. 2 The word for ‘partnership’ in Phil 1:5 (koinonia in the Greek) is the same as ‘fellowship’/’participate’ Phil 2:1, and linked to the word ‘share’/’partake’ in Phil 1:7. 3 Based on the Vine Project.

Mission

As we share in God’s grace as a community, we find that God calls us to reach out to the world around with the good news of Jesus. That is to say, we are called to be ‘partners in the gospel’ (Phil 1v5),2 a people on mission together, advancing and defending and contending for Jesus (Phil 1v7, 12)

This document helps us express and live out our shared convictions about the Bible, Grace, Community and Mission.

We have also found the following framework helpful for visualising how God by his Word and Spirit grows and builds us up, and so expects us to shape our approach to ministry and mission: 3

Evangelise Establish Equip

(and Engage with) new Christians those who are maturing

those still lost in the faith to Evangelise, Establish & Equip others

Membership

What is Church Membership? Biblical Principle and Patterns

The Bible teaches that as an individual turns to Christ in repentance and faith, God graciously unites them spiritually to Christ, and by extension, brings that individual into a new spiritual family – one description is that Christians are members of the body, with Christ as the Head (Eph 5:23).

Local churches are visible (and until Jesus returns, imperfect) expressions of Christ’s church.

Any Christian is expected to identify with, and play an active part in, the life of a local church.

Knowing who is a committed member of Grace Church enables everyone, under the oversight of the church leadership, to disciple, encourage and care for one another.

We are delighted to have various newcomers and unbelievers among us, and want them to feel welcome and cared for, for however long they are with us. Our hope is that unbelievers will in time become Christians, and that Christians will become church members. Role & Responsibilities of Members at Grace Church

One of the Bible’s descriptions of a Christian is that we are co-workers and partners in the gospel (e.g. see Philippians or Philemon) – actively working together as those united and empowered by grace to advance and defend the gospel. Whilst we are keen to give newcomers a chance to settle before they begin to serve, we often say we are to be “partners not passengers, co-workers not consumers.” As such, we encourage any Christian who intends to settle with us to talk with us about membership.

Grace Church members commit to a number of ‘strands’ that make such partnership effective:

Believe & Live: We are in agreement with our Doctrinal Basis, and seek to live accordingly4

4 If an individual has significantly different theological views to Grace Church this may lead to mutual frustration and tension, and the elders encourage open and gracious discussion where any such differences emerge, whether during the membership process or once an individual is a member.

Meet: We commit to attend the main Sunday ‘@4’ meeting as a priority (Heb 10:25)

Relate: Recognising that the @4 meeting alone is insufficient to properly get to know and disciple one another, we commit to gather in a regular smaller group – the elders strongly encourage all church members to join a Grace Group. in addition to this, or as an alternative, the elders also encourage church members to meet in 2s/3s/4s for mutual support and accountability)

Pray: We commit to attend the monthly church prayer meeting as a priority (Col 4:2)

Give: We commit to be generous financially, according to our ability, to joyfully support the ministry, mission and gospel partnerships of Grace Church (2 Cor 9:7)5

Serve: We will agree areas of service with leaders, according to gifts, ability and needs, and commit to participating in ongoing training and working as a team (1 Peter 4:10)

Witness: We will lovingly encourage one another to share our faith courageously (Eph 6:19)

Submit: We will guard gospel unity, preserve peace and avoid divisiveness, exhibit a teachable spirit, and be supportive of leaders. We encourage church members to talk to the elders or staff team if they have concerns about anything in church life. (Heb 13:17)

Becoming a Member

We encourage any Christian who is committed to Christ and who wishes to commit themselves to Grace Church, to approach one of the elders for an initial informal discussion.

By mutual agreement, this will usually lead to an individual or couple working through our ‘membership pathway’:

Welcome Lunch – one of the Leadership Team meets with interested newcomers to explain more about the ethos and life of Grace Church, and answer any questions. This is often done as part of a meal, and no commitment either way is assumed or expected.

Membership Conversation – if newcomers are still interested in exploring membership, two elders (or two individuals delegated by the elders) will meet with them individually / as a couple, usually going to their home. If the prospective member is a single female, normally a married elder will invite her to meet with him and his wife in the elder’s home.

o At this meeting the elder(s) will explain Grace Church’s ethos, convictions and membership commitments, and the faith and convictions of the prospective member(s) will be discussed, having shared the ‘Membership Declaration’ with the newcomers prior to this meeting.6

o Following this conversation, the elder(s) will report back to the other elders with a recommendation, which these elders will seek to unanimous ratify.

o If the elders are willing to offer membership to the individual(s), an elder will convey this to them by email.

o If the individual(s) is/are willing to become members, they declare this by giving their ascent to the Membership Declaration (usually by email).7

5 None of the Elders knows any details about who gives or what anyone gives. Information about how to give can be found on the Church Family Pages of the website or by speaking to the church treasurer. We do not have a collection during our meetings as most people give electronically and we do not wish visitors and guests to feel expected to give. 6 See the Membership Conversation Record for details of what questions are covered (Appendix 5.1). 7 See Appendix 5.2

o They will usually then be put in touch with the church administrator to discuss possible areas of service, as appropriate.

o Finally, they will then be welcomed during a Sunday@4 meeting. This will involve bringing them to the front, praying for them using a set prayer,8 and (where known), let the church family know where they will begin serving. We do not expect or require any new church member to say anything from the front.

We always ask if a prospective member has been baptised.9 Whilst it is not a condition of membership at Grace Church that an incoming member has been baptised, if any individual has not been baptised for whatever reason, we would expect to baptise them at a convenient opportunity.

No individual will serve in any formal capacity on any ministry team or rota until such time as they have been confirmed as members (ideally including the public welcome and prayer on a Sunday, though there may be occasional reasons why new members begin serving before this final step.).

There may be reasons why a member is not given, or is asked to step back from, some or all serving responsibilities for a time. For example, if there is a pastoral issue, particularly of a publicly visible nature, which needs time to explore and address.

It is the usual practice of the Lead Pastor at Grace Church to be in contact with any new or potential church member’s previous church leadership, to assist the Leadership Team’s conversations with individuals about membership.

The church administrator will keep a secure offline database of church members, with all new church members signing the relevant permission form for their data to be stored.

A list of church members is available for any church member to see on request, and will be made available at the church family away days/weekend.

Accessibility and Inclusiveness

We want to be a church that is accessible to all, regardless of background or education. We are delighted that individuals come to us at Grace Church from an increasingly wide variety of circumstances. Some will come to us with limited levels of education or literacy, and/or certain special educational or additional needs. In such circumstances, we wish to positively honour and acknowledge an individual’s faith, whilst recognising that it may be unrealistic to expect some individuals to understand fully our Doctrinal Basis or other Positon Statements. This should not be a barrier to membership and we will do all we can to help such individuals understand the Christian faith, access the Bible teaching and participate in the life of the church. We encourage people to make us aware of any particular needs.

Student Membership

We are delighted that we often have students join us whilst they are studying locally or on a work placement. On one level, the membership pathway is open to them just as for anyone else. However, by speaking of ‘student membership’, we wish to reflect the following:

8 See Appendix 5.3. 9 We recognise any baptism as ‘valid’, whether as an infant or adult, and whether by immersion or not, as long as it was in the context of a Christian church and in the name of the Father, the Son and the Holy Spirit – see “Baptism & the Lord’s Supper” Position Statement.

Students are only with us temporarily, often ‘on loan’ from another ‘home’ church.

Students are at a unique point in their lives where they are still forming their worldview, convictions and values.

In our experience, most students who come to us are young in their faith and often have little experience of serving in a local church.

As such, we want to do our best to invest in students, focusing on establishing them in their faith, viewing any serving they do primarily as a training opportunity, and having realistic expectations about their Christian convictions, maturity and experience.

Children and Membership

We delight in the significant number of children at Grace Church, and wish to do all we can to help them flourish as they learn about Jesus and what it means to follow him. At Grace Church we wish to see all children at Grace Church made welcome and given the very best Christian teaching, in support of parents seeking to bring their children up to know and love Jesus. We wish to honour differing convictions about how to view children of Christian parents, and recognise that parents approach discipleship of their children in different ways. Our typical prayer for any child is that they may never know a day when they did not know and trust in Jesus. Just as the Bible addresses children within church families directly (Eph 6:1, Col 3:20), so too we must address them directly and engage with them positively and purposefully.

We want to involve children in church life, and at the discretion of the elders, in dialogue with Ministry Team Coordinators and parents, this may include some areas of service in a helping/supportive role (e.g. playing a musical instrument during an @4 Sunday meeting).

We welcome into adult membership any teenager at any suitable time from their 16th birthday, if the teenager wishes to do so, and that they like any other adult church member show sufficient (for their age and maturity) signs of personal faith and commitment to membership responsibilities. This is a matter of discretion for the elders, in dialogue with parents.

Release from Membership

Church members may leave Grace Church for a number of reasons.

If someone is simply moving location, we will encourage and help them find a new gospel church to make their home. At a mutually agreed point, we will then release the individual(s) from membership. We will also usually make contact with the Leadership Team of the church where the individual(s) settle, to help this time of transition.

On occasions, as with any family, things can go wrong. This may involve individuals falling out in some way, in which case Jesus has given us clear principles about how to seek forgiveness and reconciliation, with support as needed (Matt 18:15-17). At times serious sin or persistently divisive behaviour may be involved which needs to be lovingly but firmly confronted. This may even be to the point of the elders needing to remove an individual from membership, with the hope of seeing repentance and restoration (1 Cor 5:1-13).

Any such measures of ‘church discipline’ are inevitably painfully and difficult. The elders commit to approach such matters prayerfully, humbly and with genuine concern to restore fully the errant, to protect the flock, and the reputation of the gospel. We want our conduct to be no barrier to anyone admitting their sin and demonstrating fruit in keeping with repentance

10 See also Appendix 3, the position paper on the role of men and women in church.

(Matt 3:8), including making amends where appropriate and possible, and ideally bringing any individual back into membership.

We recognise that whilst elders and staff should be setting an example in being above reproach, they too may at times need to be similarly admonished or rebuked. In such cases, the other elders and trustees will be involved as appropriate and necessary (1 Tim 5:19).

If someone does not attend a Sunday gathering for a period of 3 months without known good reason, and following conversations between the elders and the individual(s) where possible, membership will be reviewed by the elders.

If for any regrettable reasons anyone choses to leave Grace Church, the elders will endeavour to do our best to ‘end well’, in their meetings with these individuals and their careful communication to the wider church family (e.g. discouraging gossip or slander).

Church Leadership and Governance

How does Jesus want his church led? Bible Principles and Patterns10

Godly servant-hearted leadership is important for a church to be healthy (Tit 1:5). The consistent pattern in the New Testament is of local church congregations being led not by an individual but by teams of men, interchangeably called elders/overseers/pastors. Those appointed to lead should be men of proven mature Christian convictions, character and competence, particularly with the ability to teach the Bible including refuting error (1 Tim 3:1-7, Titus 1:5-9, 1 Peter 5:1-4), and with the aim of equipping the flock to each serve as their individual gifting allows, for the good of the whole church (Eph 4:11-16).

As churches grow, there is also a pattern in the New Testament of elders/overseers/pastors being supported and freed up for their ministry of Bible teaching and prayer by deacons (literally, ‘those who serve’), being men or women of proven mature Christian convictions, character and competence (1 Tim 3:8-13).

Elders must be free to lead and teach the flock, but they are to do so in a servant-hearted manner. In the New Testament, this includes involving the whole congregation in some major decisions e.g. the final stages of church discipline (Matt 18:15-17; 1 Cor 5:1-13). We see the apostles model this sort of involvement too (Acts 6:1-7; 15:1-30). It seems such involvement does not go as far as the congregation making a final decision, but more to endorse and ratify the proposals of those leading.

The nature of Christians all being members of one global church family means that gospel partnership between local churches is encouraged in the New Testament where unity in the gospel is present. Such interdependency is a natural and healthy outworking of the gospel, yet it can only be encouraged and not imposed (Phil 2:1-4, Philemon 1:8-9).

Churches are also “subject to the governing authorities” (Rom 13:1) and so must “render to Caesar what is Caesar’s” (Matt 22:21) – that is, we are subject to the Laws of the UK, which means being above reproach in the way that we comply with charity law, equality law and so on.

How this works at Grace Church

Elders: At Grace Church, we have a team of Elders, which we collectively call the Leadership Team (or LT). Together they oversee the day-to-day pastoral care and welfare of the church

family, primarily through the systematic teaching of and training in God’s word in a variety of settings.

o The LT includes the paid pastor-teacher(s). We often speak of the ‘Lead Pastor’ (or ‘Lead Minister’) to indicate that all the elders, whether paid or not, are pastors, and with equal authority. The Lead Pastor is simply first among equals, in the sense that he has the privilege of theological training and pastoral experience, and has been enabled to give his full working time to the task. He is expected to give the LT a lead, but should do so in a way that is consensual.11

o There is no fixed number of Elders nor fixed term of service – the LT determine these based on how many elders are needed to oversee the flock effectively, as well as the availability of suitable candidates to be elders.

Deacons: At Grace Church, we also have Deacons who lead, facilitate and coordinate various areas of church life.

o We usually call them by role-specific titles, including the church treasurer, the church safeguarding officers, the church administrator, the church Grace Kids Coordinator, the Women’s Work Coordinator, and the Ministry Team Coordinators of the various serving teams in church life (such as music, AV, welcoming etc.) The elders share out the oversight of various diaconate ministry areas between them, keeping an ‘organisational chart’ up to date accordingly, made available on the Church Family Pages of the website and communicated to the church family periodically (e.g. during Update sessions on church Away Days/Weekends).

Staff Team: The paid positions in Grace Church (e.g. Lead Pastor, Women’s Work Coordinator, Grace Kids Coordinator, Administrator) are collectively referred to as the Staff Team, led by the Lead Pastor. This also includes volunteer Ministry Trainees, though their level of involvement is at the discretion of the Lead Pastor.

Trustees: Grace Church is a Charitable Incorporated Organisation (‘CIO’) with a board of Trustees who are responsible for making sure all we do is financially prudent and legally compliant.

o The current Trustees comprise of some of the elders and the treasurer. Currently, the Lead Pastor is not a Trustee, not all elders are Trustees, and there are no external Trustees.

o The question of who are Trustees, and the relationship between elders and Trustees, is currently under review in light of recent information from Edward Connor Solicitors – it is likely that some changes will be made during 2020/2021.

Treasurer: The Treasurer is a Trustee, and is responsible for helping the Trustees set a budget based on ministries and mission priorities set by the LT.

o The support of the church members will be sought for plans and corresponding budget at the start of each year through a series of presentations and consultation.

o Major expenditure (e.g. significant purchases of AV equipment, Bibles, underwriting or funding of events) is to be authorised by the Trustees, who will liaise with the LT on such matters, and at their discretion may delegate some rights of authorisation to the LT.

Ecclesiology: Grace Church is a self-governing church (i.e. we are not part of, and so are not governed or overseen by, a wider denomination). We operate a model of being “elder-led

11 This does not necessarily mean the Lead Pastor need chair LT meetings. 12 By definition, however, a church is more than one person, which means there will always be aspects of church life that any one individual may disagree with or prefer to be done differently. This is why we

with congregational involvement”, whereby as key decisions and policies are made in church life, the LT will seek to give a clear lead to the congregation, yet actively encourage their input and seek as much support and consensus as possible.12 A typical iterative process for exploring any significant area in church life, policy or decision is as follows:

o The LT identifies an issue or topic requiring some attention, and does some initial theological thinking on a topic, led by the Lead Pastor, who writes “Draft 1” for LT discussion, leading to “Draft 2” once the LT have had detailed discussion.

o The LT then involves the wider church family, gaining their input on “Draft 2”, within a clear framework. The Lead Pastor then finalises the paper for use by the church, for the LT to sign off.

Affiliation: We positively embrace partnership with likeminded churches as well as seeking input from external trustees. We affiliated to the Fellowship of Independent Evangelical Churches in early 2020. We are a member of the South West Gospel Partnership (our Lead Pastor is a Trustee) and founding members of the Gloucestershire Gospel Partnership.

Appointment/Succession of the Lead Pastor and other paid staff

The Trustees are responsible for recruiting any new Lead Pastor, in close consultation with the existing LT and actively seeking the support of the congregation. The Trustees may, at their discretion, delegate some of the conversations with candidates, interviewing and selection to the existing LT and/or staff team.

The LT is responsible for all other staff appointments. For staff appointments, we seek to recruit from within where possible (to show our commitment to Eph 4:11-16). Trustee approval is required and the LT will actively seek support from the congregation.

Appointment/Succession of Elders

The LT is responsible for the appointment of future elders, but must have the support of the Trustees, as well as involve the church members. The process is as follows:

o LT remind church members (verbally at a meeting, followed by in writing e.g. in Jottings) of the process laid out here, along with the biblical qualities of elders, and the specific circumstances that mean a new elder or elders are being sought

o Church Members are invited to give nominations/suggestions to LT over a period of 2-4 weeks.

o LT then weigh suggestions, as well as their own, over a period of 2-4 weeks

o LT then shortlist candidates and discuss with them their suitability and availability if called

o LT then propose preferred candidates to the church family, giving 2-4 weeks for membership to comment

o LT present new elders to membership for their ratification and commissioning at a Sunday@4 gathering

Appointment/Succession of Deacons

The LT decide, including deciding whether to invite suggestions from church members or not. As there are so many deacons in church life, we do not usually have a formal commissioning.

encourage unity around the gospel, generosity and forbearance everywhere else, and a conscious commitment to avoid the temptations of a consumer mind-set.

Church Meetings in the Rhythm of Church Life

How, when and why does Jesus want his church to gather? Bible Principles and

Patterns

In the New Testament, the church met regularly on ‘the Lord’s Day’, which was a Sunday (the first day of the week, when Jesus rose from the dead [John 20:1, Rev 1:10, Acts 20:7]).

Christians also met at other times according to need (e.g. Acts 6:1-7).

How this works at Grace Church

Our normal practice is to meet every Sunday as a whole church family at 4pm. Our usual venue is Dean Close Prep School.

We send the children and youth to their own activities during the middle part of the meeting, except for once a month when we have an All-Age meeting.

Once a month we celebrate the Lord’s Supper together. The children and youth are brought in for this part of the meeting.

Special Meetings at Grace Church

From the time of the appointment of our first Lead Pastor in September 2013, we have taken advantage around twice a year (usually May/June and November, when we have not been able to access our Sunday venue) to enjoy Away Mornings, Away Days and (in June 2018), an Away Weekend (we aim to repeat having an Away Weekend every 2-3 years).

We have found following this rhythm has been helpful for building relationships and a sense of shared purpose amongst us theologically. Getting away helps everyone to reflect better on how we are doing as a church family, be taught in a way that is not possible on a Sunday, including time to discuss and consult on various church priorities, plans and possibilities.

These times are also ideal for having financial updates and covering the equivalent of “AGM” business, as well as occasionally sharing sensitive pastoral matters.

At the discretion of the LT, we may allow those considering settling with us to attend.

A P P E N D I X 1 : D O C T R I N A L B A S I S

Grace Church uses the UCCF Doctrinal Basis:13

a. There is one God in three persons, the Father, the Son and the Holy Spirit.

b. God is sovereign in creation, revelation, redemption and final judgement.

c. The Bible, as originally given, is the inspired and infallible Word of God. It is the supreme authority in all matters of belief and behaviour.

d. Since the fall, the whole of humankind is sinful and guilty, so that everyone is subject to God's wrath and condemnation.

e. The Lord Jesus Christ, God's incarnate Son, is fully God; he was born of a virgin; his humanity is real and sinless; he died on the cross, was raised bodily from death and is now reigning over heaven and earth.

f. Sinful human beings are redeemed from the guilt, penalty and power of sin only through the sacrificial death once and for all time of their representative and substitute, Jesus Christ, the only mediator between them and God.

13 This is sometimes called a Statement of Faith. All Church Members must be in agreement with this statement.

g. Those who believe in Christ are pardoned all their sins and accepted in God's sight only because of the righteousness of Christ credited to them; this justification is God's act of undeserved mercy, received solely by trust in him and not by their own efforts.

h. The Holy Spirit alone makes the work of Christ effective to individual sinners, enabling them to turn to God from their sin and to trust in Jesus Christ.

i. The Holy Spirit lives in all those he has regenerated. He makes them increasingly Christlike in character and behaviour and gives them power for their witness in the world.

j. The one holy universal church is the Body of Christ, to which all true believers belong.

k. The Lord Jesus Christ will return in person, to judge everyone, to execute God's just condemnation on those who have not repented and to receive the redeemed to eternal glory.

A P P E N D I X 2 : B A P T I S M & L O R D ’ S S U P P E R

Why this Position Statement?14

At Grace Church we are eager to be obedient to biblical principles as we give shape to church life.

Alongside our shared ‘core’ beliefs,15 there are other areas of belief which are not ‘salvation issues’ but which are nevertheless important areas where an approach must inevitably be outworked in church life. Our understanding of and approach to the sacraments – the symbolic signs of baptism and the Lord’s Supper16 (and particularly the place of children in both) – are two such areas.17

Honouring Different Views

Christians have typically drawn one of three conclusions (biblical/theological arguments to follow):

Baptism and the Lord’s Supper are only for those who give a credible profession of faith in Jesus Christ.

Children of believing adults should not be baptised nor partake of the Lord’s Supper - though may be present - until such time as they are old enough to make a clear profession of faith.

Baptism and the Lord’s Supper are for those who give a credible profession of faith; children of believing adults should also be baptised, though they should not partake of the Lord’s Supper until such time as they are old enough to discern its significance.

Baptism and the Lord’s Supper are for those who give a credible profession of faith and their children.

Children of believing adults should be baptised and partake of the Lord’s Supper from infancy.

Grace Church is a ‘reformed evangelical’ church. Reformed evangelicals have held and do hold all these perspectives, and so in Grace Church we expect the same range of views.

Our position has always been to seek to graciously hold, honour and outwork these different convictions within the same church, respecting one another’s consciences. This is not without its challenges, but we hope displays the unity which the gifts of baptism and the Lord’s Supper symbolise.18

Shared Biblical Principles

14 Grace Church has written a few Position Statements, each time keeping them brief. As such, they are not exhaustive, and we welcome feedback if brevity means we have not been adequately clear or nuanced. 15 Summarised in our doctrinal basis, that of the UCCF; any member of Grace Church must believe and uphold these ‘non-negotiables’ as we seek to express and maintain our gospel unity. 16 This is Paul’s phrase in 1 Cor 11v20. Christians also speak of Holy Communion, drawing on 1 Cor 10v16-17.

Both baptism and the Lord’s Supper are important – Jesus commands Christians to do both (Matt 28v19; 1 Cor 11v23-26).

Baptism and the Lord’s Supper in and of themselves cannot save anyone and do not make a person a Christian, nor are either necessary for salvation (Luke 23v42-43; Acts 8v13-24;).19 They are signs of the gospel, not the gospel itself (1 Cor 1v17).

Baptism is a one-time sign of what God graciously does (Eph 4v1-6): It symbolises being united with Jesus in his death and resurrection (Rom 6v3-4, Gal 3v27), incorporated into his new one people (1 Cor 12v12-13), through ‘the washing away of sin’ (Acts 22v16, cf. Acts 2v38) and ‘the washing of regeneration’ (Tit 3v5-6) by receiving (i.e. being baptised with) the Holy Spirit (1 Cor 12v12-13, cf. Acts 2v38).

The normal New Testament pattern when a person hears the gospel and professes faith in Christ is to be baptised at the first opportunity (Acts 2v38-41; 8v12, 36-38; 9v18; 16v14-15, 30-34).

The Lord’s Supper is a shared ongoing memorial for God’s people (1 Cor 11v25). As we partake together, we look back to Jesus’ atoning death for the forgiveness of sins (Matt 26v28; 1 Cor 5v7), look forward to his return (1 Cor 11v26), and look around to the body (i.e. one another) that Jesus’ death and resurrection has made us members of (1 Cor 10v16-17; 11v17-22, 27-34).

Outline of the Different Positions

The arguments are stated briefly since we are not attempting to defend and establish one particular view over another as our church position. Rather we aim to encourage mutual appreciation and careful consideration of different views as we seek to honour one another, and indeed clarify our own views.

View 1: Baptism and the Lord’s Supper are only for those who give a credible profession of faith in Jesus Christ.

This is sometimes called the credo-baptist view, i.e. baptism (and then partaking of the Lord’s Supper) should follow conscious belief. Thus baptism is not right for an infant as they cannot profess faith. Participation in the Lord’s Supper similarly cannot be suitable for infants as it involves remembrance, self-examination and discerning the body (1 Cor 11v23-32).

This is the pattern in Acts – water baptism is the God-given outward sign of an individual believing in Jesus and receiving the gift of (i.e. being baptised with) the Holy Spirit. There are no explicit examples nor commands regarding infants being baptised or taking the Lord’s Supper.

All individuals are by nature ‘in Adam’, ‘in sin’ from conception (Ps 51v5), needing spiritual regeneration (Eph 2v1). Baptism as the outward sign of being ‘in Christ’ should only be given to those who have professed faith (Gal 3v27). Similarly, the Lord’s Supper is only for baptised believers.

The NT does not talk of baptism ‘into the covenant’ or ‘into the covenant community’ (as paedo-baptists do, see below); rather, the symbolism is about an individual spiritually united with Christ.

17 Indeed, the issue might be approached from a different angle: What is the place and status of children in Christian families? 18 We recognise that some Christians may believe that the place of children with regards to baptism and/or the Lord’s Supper is a ‘first order’ doctrine. This may mean that Grace Church is not the church for them. 19 This is a Roman Catholic doctrine called ex opera operato – grace is automatically conferred ‘by the work performed’. Evangelicals do not believe the Bible teaches this – it would be a form of ‘salvation by works’.

View 2: Baptism and the Lord’s Supper are for those who give a credible profession of faith; children of believing adults should also be baptised, though they should not partake of the Lord’s Supper until such time as they are old enough to discern its significance.

Infant baptism is also called paedo-baptism. Anglicans and Presbyterians hold this view.

The case focuses on the continuity between the Old and New Testament, and the overarching covenant of grace that God makes with his people. God made promises with individuals who expressed faith in Him, and they were justified (i.e. declared right with God) on the basis of that faith alone. Abraham is the supreme example (Rom 4v1-3; Gal 3v6).

Abraham is given a sign, circumcision, of this covenant (Gen 15v6). He is commanded to apply this sign to his male children before they are able to express conscious faith (Gen 17v9-14). This is an example of how God relates corporately to his people, and includes children in his covenant.20

Children of believers are to be treated as ‘in’ until such time as they may show clear signs of rejecting God. In the New Testament, God’s covenant and his promises remain corporate (Matt 19v14; Acts 2v38-39). Paul, explicitly following the OT, treats children in Christian households as believers (Eph 6v2-3).

In the New Testament, baptism came to replace circumcision as the sign of covenant membership and all that entails (Col 2v11-12). In the absence of any clear command given to the contrary, the argument is that the new covenant sign should be given to children where at least one parent is a believer (1 Cor 7v14).

The symbolism is more on what God has done and promises than on what we do as a response.

As with View 1, the Lord’s Supper is not suitable for infants as they are under ‘the age of discretion’.

View 3: Baptism and the Lord’s Supper are for those who give a credible profession of faith and their children. Children of believing adults should be baptised and partake of the Lord’s Supper from infancy.

This view not only holds to the paedo-baptism view, but extends it to paedo-communion.

The point of the Lord’s Supper is to symbolise visibly the unity of God’s people (1 Cor 10v17), not exclusion or division – Paul firmly rebukes such disunity (1 Cor 11v18).

In the Passover, infants were ‘covered’ by the Passover (most obviously the firstborn), and (if weaned) participated in it (Ex 12v4) - eating it and for those old enough, asking questions about the meaning of the meal.

Since the Lord’s Supper fulfils and so replaces the Passover, then infants in Christian households should similarly partake from the earliest age possible.

What about the requirements for remembrance, self-examination and discernment (1 Cor 11v23-32)? If a capability to do these are the key criteria for participation, not only will that exclude infants but also individuals with learning difficulties or mental limitations (presumably permanently if such conditions are life-long). This goes against Jesus’ inclusion of the weak (Matt 19v14). Paul’s requirements must surely be limited to only those who are able to do them (c.f. 2 Thes 3v10).

Furthermore, we need to understand each of these requirements in context: Remembrance is an objective act – ‘do this as a memorial’ – before it is a subjective recollection, so need not involve full comprehension to participate (c.f. Ex 12v14, 13v9; Lev 24v7; Num 10v10). Self-examination is not some general moment of soul-searching. Paul’s concern is more specific: it relates to the Corinthian’s selfish behaviour when they gather together (1 Cor 11v21-22).

20 See also the covenant with Adam (1 Cor 15v22; Rom 5v12), Noah (Heb 11v7), Moses (Ex 12v24) and David (Ps 89v3-4). 21 Any Trinitarian baptism conducted in any Christian church is accepted by the C of E. As such, a Grace Church baptism certificate could be used (for example) in an application to be on a parish church’s electoral roll, or for a C of E wedding.

He says that some are not ‘discerning the body’ – rather than being inclusive and considerate towards one another, in their greed and selfishness some are acting divisively.

True self-examination and discerning of the body should actually mean those who are able to do so are responsible for ensuring they include others less able to do so. In Corinth those who were being overlooked and excluded were the poor, but equally Paul would not want us overlooking and excluding children in Christian households from the Lord’s table.

Baptism and the Lord’s Supper in Practice at Grace Church

We have already stated our desire to maintain unity whilst honouring one another’s sincerely held views. In practice, this will involve times of generosity and forbearance towards one another:

Paedo-baptists have to accept that some believing parents choose not to baptise their children.

Credo-baptists are being asked to welcome and attend the baptism of other families’ infants.

Adults who were baptised as infants but who now regard the sign as invalid are being asked not to seek rebaptism for the sake of upholding unity and the symbolism of one baptism and also since seeking rebaptism risks implying the sign is a first order issue.

Whilst baptism (in any form) is not a condition of Grace Church membership, unbaptised adults coming into membership should be baptised as soon as practically possible.

Those who believe in paedo-communion must respect those who do not, and vice-versa.

There may be some forbearance needed during infant baptisms and the Lord’s Supper when children may ask about why the practice of families varies (e.g. “I want bread too!”).

It may also involve forbearance about the ‘mode’ of baptism (i.e. immersion, pouring or sprinkling). We have left commenting on this until now, as opinions will vary – some Christians will believe immersion is the only valid form of baptism (e.g. many credo-baptists), whereas others will hold that the Bible is not so explicit and that all three modes are valid, each containing important symbolism. As Grace Church needs to establish a consistent approach, overall, we wish to say that even if immersion was the likely norm, the amount of water does not ultimately alter the validity of a baptism undertaken in good conscience, and so we will administer by any mode.

We have four ‘liturgies’ to outwork our position on baptism:21

Baptism of an infant (using any ‘mode’)

Thanksgiving for the birth (or ‘dedication’) of an infant

Baptism of those old enough to profess their own faith (usually by immersion)

o Where this is a child or teenager, Christian parents will affirm their support

Affirmation of baptismal vows for anyone baptised as an infant22

For the Lord’s Supper, we instruct families that it is their decision whether their children participate or not.

At Grace Church, baptisms, dedications, affirmations and the Lord’s Supper are administered by elders only, and in accordance with their individual consciences.

22 In some church denominations a form of this service is called ‘Confirmation’.

A P P E N D I X 3 : M E N & W O M E N A T G R A C E

Why this Position Statement?

At Grace Church we are eager to be obedient to biblical principles as we give shape to church life.

As we have studied the Bible, we have recognised that some beliefs are what might be deemed ‘core’ beliefs, and these are summarised in our doctrinal basis, that of the UCCF; any member of Grace Church must believe and uphold these ‘non-negotiables’.

There are other areas of belief which do not appear to be ‘salvation issues’ but which are nevertheless areas where a view must inevitably be outworked visibly in church life. The roles for men and women in church life is one such area.

Whilst you can be a member of Grace Church without sharing the position stated here, members must recognise and accept that this perspective is what will be taught and outworked in church life as it is led by the Leadership Team of Elders.

As we – the Elders and the wider Grace Church family – have studied the Bible, particularly the early chapters of Genesis, 1 Corinthians and 1 & 2 Timothy and Titus, we have discerned clear principles for how God wishes both domestic and church life to be ordered. The perspective we discern is controversial in our contemporary culture, and our prayer is that our church family will be distinctive as it outworks what follows, both in the specific application but also that we do so in love and unity.

The next two pages cover:

the convictions we’ve reached about what the Bible teaches on this issue;

some areas where we think these convictions lead to definite application;

some areas where we think the Bible speaks less specifically and therefore leaves us to make a careful judgement based on our specific current circumstances.

What the Bible teaches

Broadly speaking, Christians interpret what the Bible says about the roles of men and women in one of two ways:

Egalitarians believe that men and women are both equal in status and equal in role;

Complementarians say that men and women are equal in dignity, status and worth, but there are some differences in the roles that God has given to them.

The view of the Leadership Team, which we describe below, is complementarian, perhaps better captured by the phrase ‘equal and different’.

23 The Leadership Team is consciously not wishing to make further dogmatic statements about exactly how this complementary pattern of marriage is outworked by individual families.

All authority in our world belongs to God, for he made us (e.g. Psalm 95:1-7).

Since Genesis 1, God has established a pattern of delegating responsibility to rule, oversee and steward to humanity, his image-bearing representatives.

Even in our post-Genesis 3 fallen world, this model of (imperfect) representative leadership continues in both the world (e.g. Romans 13:1-5) and in the church (e.g. 1 Peter 5:1-4).

The trajectory of salvation history is that God’s people will one day reign alongside Jesus in his New Creation (Rev 22:5).

God created men and women equal in status and value (Gen 1:26-27). Men and women are also equal before God in their salvation (Gal 3:26-28).

But men and woman are not identical. God gives them roles which have some differences. In Genesis 2:15-18 we see Adam is the head (1 Cor 11:2) of the family unit, and Eve is his helper. Being a helper is not intended as an inferior role, since God himself is often described as such (e.g. Ex 18:4; Deut 33:29; Ps 10:14). Paul expands on this pattern in Ephesians 5:21-33, with husbands called to give a sacrificial loving lead – taking the initiative for the wife’s good, and wives called to give respectful submissive help – encouraging the husband’s lead. Whilst we easily hear submission as implying inferiority, it reflects eternal realities within the Godhead, where the Son submits to the Father whilst remaining equal in status and value (e.g. John 6:38; 1 Cor 11:3). As such, marriage is a picture of Christ and his church, with each role echoing something of Jesus – his sacrificial service and his humble submission.23

This complementary pattern within marriage is also echoed in the way God wishes his church family to be led. This is why church elders should have proven competence in leading their families (1 Tim 3:2-5).

When it comes to overall spiritual leadership of a church family, and the public teaching of the Bible towards that end, the Bible reserves these roles to men (1 Tim 2:12, 3:1-8; Tit 1:5-9). This follows the pattern of Jesus having many close friends of each gender yet only choosing men to be apostles.

The reasons for this ‘asymmetry’ are not ‘cultural’ as egalitarians claim, but linked to the nature of our Triune God and how we are as creatures. So, Paul roots the prohibition of 1 Timothy 2 in ‘creation order’ (v13-14), and that of 1 Corinthians 11 both in creation (v8-9) and the nature of the Godhead (v3).

There are, however, plenty of opportunities for the ministry of women to flourish in church life. We are all to speak the truth in love to one another (Eph 4:11-16). We are all to stir one another up to love and good works (Heb 10:24-25). Women and men should teach children (Prov 1:8). Older women are given a special command to teach younger women – and actually, that specific role of nurturing and discipling women is not a role given to men outside of marriage (Tit 2:3-5). Women may pray and prophesy in public gatherings (1 Cor 11:5).24 There are many other ways to serve the church, apart from teaching, and all are given gifts by the Spirit for the building up of the body (Rom 12:3-8; 1 Cor 12:4-11).

The Bible speaks of the supportive role of ‘deacon’,25 which has similar character qualifications as elders, but no requirement to be able to teach. It seems likely both men and women held

24 This paper will not expand further on the specific definition or application of ‘prophecy’. 25 Deacon simply means ‘servant’.

such roles as the church became more established (Rom 16:1-2; 1 Tim 3:11).26 Grace Church does not yet formally speak of Deacons, since every church member serves in church life; the role of treasurer is perhaps a de facto Deacon.

Overall, we believe the Bible teaches the general principle that men should provide visible spiritual oversight in the home and in the church.27

Definite Applications for Grace Church

These general convictions about what the Bible teaches have led us to the following definite applications for our life at Grace Church:

Our aim at Grace Church is to see a flourishing family life where each member is lovingly being built up, and building up others. As part of this, we want to actively encourage and publically celebrate the vital and different roles of men and women. This includes the current practice of sharing public prayers and Bible reading in @4 meetings between men and women.

The role of ‘elders’ (which we call ‘the Leadership Team’) is one of spiritual leadership and authority in the church. This is a role reserved for men only.

The Sunday sermon is our primary place of authoritative teaching. This role will be reserved for men whom the Leadership Team consider suitable for the task (including those we are actively seeking to train in Bible teaching).28

Approach for ‘Grey Areas’

We recognise that there are many areas of church life where there may be a variety of views on how this principle of visible male spiritual oversight is outworked faithfully. Recognising this, the Leadership Team involved the whole church family in 2014 in the process of exploring some of the main areas of church life to see whether the position taken at the start of Grace Church’s life could benefit from refinement. This enabled us to form the following approach, which is open for review over time since we recognise the particular way certain areas of church life and ministry are expressed may change:

Leading @4 meetings

Whilst we speak about ‘the leader’ of the @4 meetings, in practice the outworking of being the leader of our main meeting does not necessarily entail spiritual oversight of the church family or Bible teaching (though some spiritual wisdom is required in the co-ordinating and shaping of the running order). Rather, in our context it is a role of bringing order and continuity, and setting the tone and flow of the meeting. Therefore, we conclude that leading our @4 meetings is a role open to both men and women.

Given our overall principle of publically visible male spiritual oversight, it would be the norm for an Elder, usually the Minister, to take some part in every @4 meeting.

When we share the Lord’s Supper, this will be led by an Elder (though we recognise this may be extended in the future to other suitable individuals).

26 ‘their wives/women’ most likely refers to female deacons. 27 We have used the phrase ‘spiritual oversight’ rather than simply ‘leadership’ since we believe it reflects the biblical emphasis and language more accurately, even though we have adopted the more familiar and outsider-friendly term in referring to the Elders as ‘the Leadership Team’.

Leading Grace Groups

Grace Groups are not merely a Bible study but a place of relationship and mutual care. As such, we see positive need and benefit from having both a man and a woman involved in the overall pastoral care of each Grace Group.

The closest we get to a home-based Bible study in Scripture is in Acts 18:18-26. Here a married couple shares informal instruction with a man. With this in mind, we also feel it is appropriate for men and women to share the leadership of the ‘Bible’ part of a Grace Group meeting. Indeed, whilst we use the term ‘Grace Group leader’, the role is not as directive and authoritative as some formats of Bible study, since the aim is practically applying the sermon teaching, based on notes provided by the preacher.

Given the responsibility of the Leadership Team of keeping watch over the whole church family, we also see clear pastoral benefit in aiming to have an Elder in each Grace Group (though they need not necessarily be the designated male Grace Group leader). Overall, we want visible male spiritual oversight represented in each group.

All-Age Talks

The Bible does not address the idea of an ‘all-age talk’. It can be argued that such talks can be clearly aimed at the children, not least with the format at Grace Church of having 2 short talks, the second of which is an adult talk with the children absent.

However, there is a current clear sense that all those present are engaging with the all-age talk and so this teaching will only be done by men. We are quite comfortable, however, with female Grace Kids and Crèche leaders giving feedback in @4, and potentially being involved in other interactive elements of all-age meetings.

@4Music

The role of introducing songs with a brief comment may be shared between the @4 leader and the musicians. The key here is for whoever is speaking to avoid turning their edifying comments into a sermon.

Evangelistic Courses

We have, and will, run courses in various settings to introduce friends to Jesus: CE, Uncover, The Word One to One. The less formal and public a setting, the more it seems perfectly appropriate for men and women to share such leadership, as in Acts 18:18-26.

Co-ordinating/Training

We want to be continually equipping one another to serve faithfully in all areas of church life. This will include periodic training in specific areas (e.g. public Bible reading, public praying, leading a Grace Group etc.). Similarly, as church life expands, we have a number of areas of church life that need to be co-ordinated. These roles may be shared between men and women unless there is a substantial and sustained need for teaching men, such that only a man should take on these elements.

28 2 Tim 2:2; Titus 1:9; James 3:1.

A P P E N D I X 4 : S E X U A L I T Y & G E N D E R

Why this Position Statement?29

At Grace Church we are eager to glorify God, both as a church family as well as individuals. As such, we seek, by grace, to humbly and carefully discern and outwork the biblical principles he has given us to shape our corporate and individual lives.

When it comes to questions of sexuality & gender, we see the Bible present a wonderful blueprint for human flourishing. This includes the marriage of a man and a woman being a picture of how the Lord Jesus Christ shows his self-sacrificial love to his redeemed people, the church.

However, Western culture is undergoing rapid change in the areas of sexuality & gender. Fundamental assumptions about truth and reality are being challenged, and the biblical blueprint for human flourishing (which we outline in this paper) is increasingly being rejected by our society. There is growing pressure to accept and affirm any individual’s chosen identity or lifestyle, with particular attention currently being given to same-sex marriage and transgender issues.

With a desire to help members of Grace Church think through our corporate and individual response to these issues, the next two pages cover:

A summary of our convictions about what the Bible teaches about sexuality & gender

o Implications of particular relevance to sexuality & gender are indented and italicised

Some Pastoral Guidance for us at Grace Church

The Attitude We Adopt

We must first and foremost remember in discussing these issues that our concern is people, individuals all loved by God and made in his image, and each of whom he longs to be saved (1 Tim 2:4). Sexuality & gender is an area which is complex, sensitive, controversial, and deeply personal and painful for some. We are called to love our neighbour, whoever they are, reflecting the compassion of Christ (Mt 9:36). We must repent of times when we have responded in ways that have not been Christ-like.

The Language We Use

We must seek to be both careful and truthful in the language we use. Terminology is value-laden, so we may not always wish to use the terms, phrases or definitions adopted by the wider culture.

29 Grace Church has written a few Position Statements, each time keeping them brief. As such, they are not exhaustive - church members are encouraged to look at the suggested Resources, as well as listen to key Grace sermons: ‘Love Life’ sermons from 2015 (the ethics of sexuality) and Genesis 2 sermon from 2014. We apologise in advance if brevity means we have not been adequately clear or nuanced – we welcome feedback to this end.

For example, some evangelical Christians choose to speak about being ‘same-sex attracted’, since speaking about being ‘gay’ often assumes a whole identity, worldview and corresponding lifestyle.30 Similarly, the phrase ‘sex assigned at birth’ introduces an unbiblical subjectivity to biological sexuality.31

Whilst the words ‘sex’ and ‘gender’ are sometimes used interchangeably, ‘sex’ refers to the biological reality of being either male or female, and is determined by chromosomes and sex organs. The word ‘gender’ is often used in more fluid ways to speak of how we identify ourselves, being expressed in different ways in different cultures. ‘Transgender’ is a psychological condition where an individual feels they are the opposite gender to their biological sex – an experience often called ‘gender dysphoria’.

What the Bible teaches

Creation

God created men and women in his image, equal in dignity, status, value and worth, as the pinnacle of his good creation, to be his stewards of it (Gen 1:26-31, 2:15).

o Being ‘male and female’ is the one distinction within humanity that is given emphasis in the story of creation. This difference has a double purpose. Instrumentally, male and female are designed to correspond biologically to enable fruitful multiplication. Intrinsically, this ‘binary’ reflects something of the sameness-with-difference of the Trinity.32

To aid the stewarding of creation, God ordains marriage.

o Gen 2:24 – quoted by Jesus (Mt 19:4-6) and Paul (Eph 5:31) – outlines the basic components: the forming by God of a new family unit, comprising one man and one woman for life.

o God’s intention and command is that it is this covenantal setting of marriage alone where sexual intimacy is to be expressed and enjoyed (Gen 2:24; Heb 13:4), including the gift of children.

o The Bible speaks positively of both singleness and marriage as good gifts from God, and urges contentment with whichever calling we have (1 Cor 7:7, 20).

Fall

Adam and Eve sought autonomy from God, rejecting the good and inherent dependence of humanity on God which he has woven into all creation. Their disobedience led to all of creation now being under a painful curse (Gen 3; Rom 8:19-23). Sin cuts all people off from God (Isa 59:2).

o One consequence of the Fall is that the male-or-female binary built into creation is in rare cases less clear - a physical ambiguity of the sex organs and/or chromosomes commonly called ‘intersex’. Both the Old and New Testaments recognise a category which seems to be closely related to this condition - the eunuch (e.g. Isa 56:3; Matt 19:12). To be born this way is not sinful.

As a result, all humans live with varying degrees of disorder in identity, desires and relationships.

o For some individuals, this includes experiencing same sex attraction and/or gender incongruence.

Individuals are responsible for how they choose to respond to their experiences of disorder; pursuing a wrong response risks God’s judgement (Rom 1:18-32; James 1:14-15).

o The Bible describes any sexual activity occurring outside of marriage as sinful (‘sexual immorality’), including sex before marriage (fornication), adultery, homosexual acts and lust (e.g. Ex 20:14, 22:16; Lev 18:22, 20:13; Matt 5:27-28; Rom 1:18-32; 1 Tim 1:8-10).

As with any sin, lack of repentance will bar individuals from the kingdom of God (1 Cor 6:9-11).

30 See http://www.livingout.org/ (Living Out has many helpful resources.) 31 See http://www.stonewall.org.uk/help-advice/glossary-terms. 32 See Men and Women Position Statement for more information.

Redemption

Christians are those who have undergone a glorious, objective and categorical change in status, of now being justified (declared in the right) before God and at peace with him (Rom 5:1). Christians are no longer what they were (1 Cor 6:11) but have been made a new creation in Christ (2 Cor 5:17). Men and women are equal before God in their salvation (Gal 3:26-28).

Whilst this change in status is not accompanied by a complete and immediate removal of the presence and consequences of sin, the Christian is being transformed and renewed increasingly into the likeness of Christ (Col 3:9-10; 2 Cor 3:18). Until Christ returns, this process will only be partial.

o This may mean that for some the call to following Christ may involve ongoing struggles and confusion with sexual identity, orientation and/or desire throughout an individual’s life.

The call and responsibility for every Christian is to participate in this process of transformation and renewal, denying oneself daily in the pursuit of holiness (Matt 16:24).

o This includes sexual self-control for any Christian, and a commitment to sexual abstinence (celibacy) if not married, following Jesus’ own example, recognising our bodies are not our own but Christ’s, temples of his Holy Spirit (1 Cor 6:19-20).

o The Bible says that seeking to blur, erase or invert gender distinctions, both physical characteristics and cultural expressions (e.g. what an individual chooses to wear), is wrong (e.g. Deut 22:5; 1 Cor 6:9, 11:13-15). For a Christian who experiences gender incongruence, the call to deny self means accepting and rightly expressing their God-given sexual identity.

Jesus saves us into a new family, his church, whereby we are called to bear one another’s burdens and gently seek to restore the wanderer (Gal 6:1-2; James 5:19-20).

o This will include patiently supporting anyone facing painful struggles related to sexuality and gender. Where any individual facing same sex attraction and/or gender incongruence makes a profession of faith, we should not be surprised if it takes time for truth to be fully grasped and difficult lifestyle changes to be made.

New Creation

Our salvation is not just of our souls but of our bodies. Christ’s physical resurrection points towards our own bodily resurrection when Christ returns (Rom 8:23).

Christians eagerly await this day of final resurrection, when we will at last be our true selves in mind, body and desires, the Bride in an instant restored perfectly into the beautiful likeness of her Bridegroom Jesus, with whom we will be eternally united, seeing and enjoying him face to face unhindered by sin and its curse (1 Cor 15:49-53; 1 John 3:2; Rev 19:6-9, 21:1-7).

Human marriage is explicitly designed to be a temporary foretaste of, and signpost towards, this eternal marriage of Christ and his Church (Eph 5:22-33).

o This complementary picture to which human marriage points cannot be modelled by homosexual relationships, and is undermined by any blurring of gender identities and roles.

Some Pastoral Principles and Guidance for Grace Church

In addition to the biblical teaching and implications summarised above, we note:

Our greatest desire for any individual, regardless of sexual orientation, gender expression or related lifestyle, is that they become true followers of Jesus Christ (i.e. that they are saved).

Jesus offered all people a loving welcome, even if he did not agree with aspects of their lifestyle

33 ‘Transexualism and the Law’, Christian Institute briefing notes, 25th March 2017.

or beliefs. Similarly, we commit ourselves to welcoming anyone into church life, regardless of sexual orientation, gender expression or related lifestyle. We encourage grace, love, patience and respect towards individuals facing same-sex attraction and/or gender incongruence.

As we seek to be generous in our welcome, we should be cautious of acting or speaking in ways which may be seen to affirm what God does not. The LT offer guidance on 3 specific scenarios:

What is Grace Church’s position on cohabiting before marriage?

o The Bible is clear that sexual intimacy is a good gift reserved for married couples. Whilst it might be possible for a couple to cohabit and avoid temptations to sexual intimacy, this would be very unwise and unhelpful – unwise for the couple, who would not be ‘fleeing temptation’ (2 Tim 2:22), and unhelpful to both Christians and non-Christians looking on, as Christians should be observably distinct from the world and above reproach in their living patterns, and cohabiting is at best ambiguous (Gen 2:24). The Leadership Team strongly discourages cohabiting, and would not see such a situation as being compatible with church membership.

How should a church member respond to an invitation to a ‘gay wedding’ or blessing?

o Church members may reach different conclusions about how to respond wisely if invited to ‘gay weddings’, including whether the invite comes from friends or relatives. We should not celebrate what is sinful (Rom 1:32), yet we want to show that we value people.

o For some Christians, they may feel they can attend as a godly presence, since their view is sufficiently known for their attendance not to be misunderstood as endorsement.

o For others, it will not be possible to attend in good conscience. Indeed, it is the view of the LT that it would be difficult to attend such an event without it being seen as agreeing with it. It may be best to view such an invitation as an opportunity, albeit a difficult one, to have a heartfelt and gracious conversation, and find alternative ways to affirm the friendship.

How should we refer to an individual identifying as the opposite gender to their birth sex?

o We should avoid using names or terms of reference that could cause unnecessary distress. To not use an individual’s preferred names and pronouns could be deemed harassment. 33

o Some Christians will chose to use the preferred pronouns and names because they wish that to be part of their welcome, so that the individual has a willingness to hear the gospel.

o Other Christians will have a sensitive conscience about being seen to affirm what God does not.

o Therefore, the LT suggests that we may choose to use ‘neutral’ pronouns (‘they’ in place of he/she), or use only preferred names instead (since names are not objectively gendered).

All Christians face daily battles with sin, including sexual sin, and are called to a life of ongoing repentance. Where a church member is knowingly persisting in a pattern of life contrary to the standards of the gospel – including those related to sexuality & gender – church discipline may need to be exercised and church membership reviewed (Matt 18:15-20; 1 Cor 5:1-13, Gal 6:1-2).

Church members need to encourage one another to embrace being ‘in Christ’ as central to our identity, rather than overly defining ourselves by anything else – including our sexual orientation, experiences of gender, or marital status. We can point one another to Jesus as the supreme example of the fact that neither marriage nor sexual intimacy are necessary to be fully human or fully satisfied.

Helpful Resources

‘Is God anti-gay?’ by Sam Allberry, ‘Transgender’ by Vaughan Roberts, ‘God and the Transgender Debate’ by Andrew Walker (Good Book Co.); ‘The Plausibility Problem’ by Ed Shaw (IVP)

A P P E N D I X 5 : D E C L A R A T I O N S A N D

C O M M I S S I O N I N G P R A Y E R S A N D L I T U R G I E S

5.1 Membership Conversation Record

We work through the following five questions with every potential church member:

1. How did you become a Christian?

(What are your core convictions about the gospel? Have you been baptised?)

2. What has convicted you that Grace Church would be the right church to join?

(What were your previous churches? How were they similar or not to Grace Church?)

3. Are you happy with, and ready to commit to, the responsibilities of church membership?

(Are there any ‘strands’ which you anticipate being a particular challenge, for any reason?)

4. If you are confirmed as a member, how and where might you be able to serve in church life?

5. Is there anything you think we should be aware of, or anything you would like to ask?

(We hope you are willing to share some basic contact details with us – see separate form.)

5.2 Membership Declaration

Whilst new members could be asked simply to agree to becoming a member by saying “yes”, we have found it helpful to articulate the commitment of membership to make it clearer what is being agreed to, and ask all incoming members to give their written ascent to the following statement:

1. Bible & Grace: Partnership in gospel convictions

I am persuaded that the Bible contains everything required for eternal salvation, and that such salvation is never based on one’s own merit, but by grace alone through faith alone in the Lord Jesus Christ alone. (Ephesians 2:8-9)

I hold dear those beliefs central to my faith in the Lord Jesus Christ, as summarised in the Doctrinal Basis.

2. Community: Partnership in gospel conduct

The LORD being my helper, I will live my life in a manner worthy of the gospel of Jesus Christ: denying self, taking up my cross and following him. I will do my best gently to restore others caught in sin, and expect others to do the same with me. (Galatians 6:1; Matthew 18:15)

I commit to our shared life, knowing that the various strands of this life together require a joyful sacrifice of time, energy and finances, that we might be mutually encouraged and built up as we persevere in showing Christ-like steadfast love to one another. (Hebrews 10:25; 1 Peter 4:10)

I submit myself to the church leadership, seeking to maintain unity, and accepting the loving exercise of discipline by the church should I unrepentantly pursue behaviour which dishonours my Lord and Saviour Jesus Christ. (Matthew 18:15-17; 1 Corinthians 5:1-5; Hebrews 13v17)

3. Mission: Partnership in gospel sharing

The LORD being my helper, I will play my part in the church’s work of reaching the lost and making lifelong disciples in Cheltenham and across the world. (Matthew 28:18-20; Philippians 1:5)

5.3 Prayer for those coming into Membership

“NAME(S): We thank God for his mercy in giving you the gifts of repentance and faith in the Lord Jesus Christ. We thank God for his grace in giving you other gifts with which to build up His church. We rejoice that you are willing to partner with us to make Jesus known in Cheltenham and beyond. So, in the name of our Lord Jesus Christ, we welcome you as new members of Grace Church. We pray now, that under God, we will see this local church grow in faith and number, for his glory. Amen.”

5.4 Liturgy for commissioning a new Lead or Associate/Assistant/Trainee/Co-Pastor

Elder/Trustee: NAME, the ministry for which you were ordained, which you now continue at Grace Church Cheltenham, is of great importance. You are called to be a messenger, a watchman, and a steward of the Lord Jesus Christ.

You are to teach and warn, to feed and nurture the Lord's family with great care and diligence. They are his sheep, which he purchased with his death and for whom he shed his blood.

With love and compassion, you are to seek out any who will heed Christ’s call to follow him, that they may be eternally saved through Christ.

You must order your life and those of your family according to the teaching of the Bible, forsaking all those worldly cares and concerns that hinder you from doing your duty.

We are persuaded that you have carefully considered these things, and that you are clearly determined by God's grace to give yourself wholeheartedly to this ministry.

And now, so that the congregation gathered here may be assured of your determination to do these things, and so that your public commitment to them may strengthen your resolve to do your duty, you shall plainly answer these questions which I and others, in the name of God and his church, now put to you.

The Commissioning of NAME

Elder/Trustee: Grace Church is part of the One, Holy, Catholic and Apostolic Church, worshipping the one true God, Father Son and Holy Spirit.

It professes the faith uniquely revealed in the Bible, which faith the Church is called upon to proclaim afresh in each generation.

NAME, at your ordination, you affirmed your loyalty to this faith, in particular as expressed in the words of the historic formularies of the Church of England: the Thirty-nine Articles of Religion, The Book of Common Prayer, and the Ordering of Bishops, Presbyters and Deacons.

Do you, before God and this congregation, renew your dedication to this faith in Jesus Christ, as a follower and disciple?

New Pastor: I do.

Elder: Are you persuaded that the Bible contains sufficiently all doctrine required of necessity for eternal salvation, and that such salvation is never on the basis of one’s own merit, but by grace alone through faith alone in Jesus Christ alone?

New Pastor: I am so persuaded.

Elder: At your ordination you accepted the responsibility of a minister, leader and shepherd out of love for the Lord Jesus and his church.

Are you resolved to unite yourself more closely to him by being diligent in prayer and the study of the Bible? Will you strive to fashion your own life and that of your family according to the way of Christ?

New Pastor: With the help of God, I will.

Elder: Will you carefully and faithfully minister the doctrine and sacraments, and the discipline of Christ, as the Lord has commanded, and as this church has received them, according to the commandments of God? And will you teach the people committed to your care to keep and observe them carefully?

New Pastor: With the help of God, I will.

Elder: Will you promote unity, peace and love among all Christian people, and especially among those whom you serve? Will you do all that is within your power to build up the Church which is the Bride and Body of Christ?

New Pastor: With the help of God, I will.

Elder: Will you continually stir up the gift of God that is within you to make Christ known to all? And will you exhort and equip others in your care to do the same?

New Pastor: With the help of God, I will.

The Re-commissioning of Grace Church

Elder/Trustee: Friends, I now turn to the members of Grace Church, as well as any Christian brothers and sisters here in support, to recommit themselves in the service of God.

(Guests who would not yet share these beliefs are warmly encouraged to listen in as the church renews their commitment.)

Elder: Will you continue in the apostles’ teaching and fellowship, in the breaking of bread and in the prayers?

Church members: With the help of God, we will.

Elder/Trustee: Will you proclaim by word, and reflect in your lives, the good news of God in Christ?

Church members: With the help of God, we will.

34 This Pledge was used by John Martin when he began at Grace Church in 2013. Future Pastors may wish to use this pledge or craft their own version.

Elder/Trustee: Will you acknowledge Christ’s authority over human society, by praying for the world and its leaders, by defending the weak, and by seeking peace and justice?

Church members: With the help of God, we will.

Elder/Trustee: Will you, the congregation of Grace Church, pray for, love and support John, Cassie and their boys in this ministry they are undertaking, standing firm in unity as you contend together for the gospel?

Church members: With the help of God, we will.

Welcome of the New Pastor and their family

Elder/ Trustee leads the whole congregation in saying:

All: NAME(S), in the name of our Lord Jesus Christ, we welcome you into the family of Grace Church. We pray that under God, we will see this church grow in faith and number, for his glory, Amen.

New Pastor’s Pledge34

Having been made an overseer by the Lord Jesus Christ,

affirmed as such by His Church,

and enabled solely by His grace,

I commit to live in a manner worthy of His calling,

loving Him with all my heart, soul and mind,

always guarding myself, that I maintain a testimony that is above reproach;

I commit to preach His Word,

standing ready in season and out of season,

never shrinking to declare to you the gospel and the whole counsel of God,

reproving, rebuking, encouraging and exhorting with gentleness and patience;

I commit to shepherd His flock,

whom Christ purchased with His own blood,

exercising oversight with humility, leading by example,

and equipping His saints for the work of the ministry;

I commit to be found faithful as His steward,

looking to Christ alone for both judgment and praise,

that in all things He might have the pre-eminence;

And by His grace,

I will very gladly spend and be spent for you,

because He, the Chief Shepherd, spent Himself for me.

To Christ alone be the glory.

AMEN

(Ephesians 4:8-12; Acts 20:27-28; 1 Timothy 3:1-7; Matthew 22:37; 2 Timothy 4:1-5;

1 Peter 5:1-4; 1 Corinthians 4:1-5; Colossians 1:18; 2 Corinthians 12:15)

5.5 Liturgy for commissioning new Elders

Lead Pastor: Friends, the Bible speaks of leadership in the local church in terms of shared oversight, whereby a number of men are recognised by the church family to have the godliness and gifting to be shepherds of the flock. The Bible gives them various titles: Elders, Overseers, Pastors, Leaders.

The Bible recognises that some of these will be particularly set apart for the teaching and preaching of the Bible, and that is the task you have entrusted to me. However, I am not to shoulder this responsibility alone. I must have others working alongside me, sharing the care of you, and of the direction of the church.

Existing Elder: Over some months we have prayerfully and carefully considered who might be suitable and available to share this responsibility with the existing elders in the coming months and years.

At this stage, NAME(S) has emerged to be collectively commissioned to serve alongside us on the Leadership Team.

NAME(S), this ministry you are to take on is of great importance. You are to share in the pastoral care of this family before you, serving with an attitude of humility and sacrifice, just as the Lord Jesus Christ has done for us.

And now, so that the church family gathered here may be assured of your determination to do these things, and so that your public commitment to them may strengthen your resolve to do your duty, you shall plainly answer these questions which, in the name of God and his church, are now put to you.

Existing Elder: Grace Church is part of the One, Holy, Worldwide and Apostolic Church, worshipping the one true God, Father Son and Holy Spirit.

It professes the faith uniquely revealed in the Bible, which faith the Church is called upon to proclaim afresh in each generation.

Do you, before God and this congregation, renew your dedication to this faith in Jesus Christ, as a follower and disciple? Will you continually seek to nurture your faith and that of your family?

New Elder(s): I do, and with the help of God, I will.

Existing Elder: Are you persuaded that the Bible contains everything required for eternal salvation, and that such salvation is never on the basis of one’s own merit, but by grace alone through faith alone in Jesus Christ alone?

New Elder(s): I am so persuaded.

Existing Elder: Will you carefully and faithfully shepherd this flock, guarding the gospel that is taught to them, and the unity it should engender? Will you serve them and seek their good and their Christlikeness? Will you seek to build them up and share your lives with them?

New Elder(s): With the help of God, I will.

The Commitment from Grace Church

Existing Elder: Friends, we now turn to the members of Grace Church, as well as any Christian brothers and sisters here in support, to recommit themselves in the service of God.

Will you, the congregation of Grace Church, pray for, love and support all the elders, and our families, in this ministry we are undertaking together? Will you stand firm in unity as you contend together for the good news of Jesus?

Church family: With the help of God, we will.

NAME(S), in the name of our Lord Jesus Christ, we welcome you into your new role as an Elder of Grace Church. We pray that under God, we will see this church grow in faith and number, for his glory, Amen.

5.6 Liturgy for the baptism of Infants

Based on the order for Infant Baptism in An English Prayer Book (© 2003 Church Society)

THE INTRODUCTION

The minister reads this introduction:

The Lord Jesus Christ said: All authority in heaven and on earth has been given to me. Therefore go

and make disciples of all nations, baptizing them in the name of the Father and of the Son and of

the Holy Spirit, and teaching them to obey everything I have commanded you (Matthew 28.18-20).

The Bible teaches that we are all conceived and born with a sinful nature; and Jesus says that no-

one can enter the kingdom of God unless he is born again of water and the Holy Spirit.

Baptism symbolises what Christians believe: that Jesus Christ died to wash away the guilt of sin

from all who trust in him, and that by faith his disciples are united in his death and resurrection to

receive eternal life.

This blessing of cleansing from sin, along with new birth by the Holy Spirit, union with Christ and

eternal life, is promised to believers and their children.

Baptism does not make X a Christian, but today we pray that, by his infinite mercy God will give to

this child what by nature he/she cannot have, namely, that he/she may be baptized with water

and the Holy Spirit, and become a living member of Christ's holy church.

The minister prays:

O Lord our heavenly Father,

we thank you that by your infinite love and mercy,

you have made a covenant with us in your dear Son,

the Lord Jesus Christ,

in which you have promised that you will be our God,

and we shall be your children.

Grant that X may know you as his/her heavenly Father,

and enter your kingdom through faith in your beloved Son.

Grant him/her power, strength and victory in Christ

over the world, the flesh and the devil;

and, give him/her all spiritual blessings and grace

that he/she may ever live to your praise and glory,

through Jesus Christ our Lord. Amen.

THE DUTIES OF PARENTS AND GODPARENTS

The minister invites parents and godparents to stand, and says:

Parents/godparents, children of Christian believers are baptised on the understanding that they

will be learning the Christian faith from their family within the church. X depends chiefly on you

for the help and encouragement he/she needs. I ask therefore:

Are you yourself a Christian, a follower of Jesus Christ, a member of his church and one who

sincerely believes the promises of God?

Answer I am.

THE DECLARATION OF REPENTANCE, FAITH & OBEDIENCE

The minister addresses the parent(s) and godparents:

X is too young to profess repentance, faith and obedience for himself/herself. I therefore ask you

to answer these questions in the name of this child.

Do you turn away from your sins, the empty promises and false values of this world, and renounce

the devil and all his evil works, so that you will not follow nor be led by them?

Parents/godparents I renounce them all.

Do you believe and trust in God, the Father Almighty, Maker of heaven and earth, who loved the

world so much that he sent his Son to die for us?

Parents/godparents I believe and trust in him.

Do you believe and trust in his only Son Jesus Christ, who was crucified for our sins, rose from the

dead and is the only way of salvation?

Parents/godparents I believe and trust in him.

Do you believe and trust in his Holy Spirit, who enables us to receive God's word, repent and

believe the Gospel?

Parents/godparents I believe and trust in him.

Will you keep God's holy will and commandments and serve Him faithfully all the days of your life?

Parents/godparents With the help of God, I will.

It is your duty to provide at every stage of X's growth instruction in the Christian faith. Especially

you must teach him/her to trust in Christ alone as the only way to forgiveness and salvation. Are

you willing to accept responsibility for X's Christian upbringing and to pray for him/her regularly?

Answer I am willing.

The minister addresses the congregation:

I now turn to you, members of Grace Church, and all others here present, and ask you to respond

as you feel able with the words, “with the help of God, we will.”

Minister: Will you love and support A and B as they continue to bring up X in the knowledge and

love of the Lord Jesus Christ?

All With the help of God, we will

Minister: This is the faith of the Church.

All This is our faith. We believe and trust in one God, Father, Son and

Holy Spirit.

THE BAPTISM

The minister baptizes the child with water, saying:

_____________________, I baptize you in the name of the Father, and of the Son, and of the Holy

Spirit. Amen.

THE WELCOME

The minister says:

X, we welcome you into this congregation of Christ's flock, and sign you with the sign of the cross.

All pray:

Do not be ashamed

to confess the faith of Christ crucified;

fight bravely under his banner

against sin, the world and the devil;

and continue Christ's faithful soldier

and servant to the end of your life. Amen.

All pray for the parents and godparents:

Almighty God, our heavenly Father,

we pray for the parents and godparents of X.

Give to them spiritual wisdom and grace

that they may keep the vows which they have made

and bring up X

in the fear and nurture of the Lord.

And grant that at the last they may receive

the eternal joys of heaven;

through Jesus Christ our Lord. Amen.

5.7 Liturgy for the baptism of Adults

Based on the order for Adult Baptism in An English Prayer Book (© 2003 Church Society)

THE INTRODUCTION

The minister reads this introduction:

The Lord Jesus Christ said: All authority in heaven and on earth has been given to me. Therefore go

and make disciples of all nations, baptizing them in the name of the Father and of the Son and of

the Holy Spirit, and teaching them to obey everything I have commanded you (Matthew 28.18-20).

The Bible teaches that we are all conceived and born with a sinful nature; and Jesus says that no-

one can enter the kingdom of God unless he is born again.

Baptism symbolises what God in his grace does for us through Jesus Christ: Jesus Christ died to

wash away the guilt of sin from all who trust in him. By faith his disciples are united to Jesus in his

death and resurrection to receive eternal life.

This blessing of cleansing from sin, along with new birth by the Holy Spirit, union with Christ and

eternal life, is promised to believers and their children, as Peter declared to the crowds on the day

of Pentecost:

Peter said to them, “Repent and be baptized every one of you in the name of Jesus Christ for the

forgiveness of your sins, and you will receive the gift of the Holy Spirit. For the promise is for you

and for your children and for all who are far off, everyone whom the Lord our God calls to himself.”

The minister prays:

O Lord our heavenly Father,

we thank you that by your infinite love and mercy,

you have made a covenant with us in your dear Son,

the Lord Jesus Christ,

in which you have promised that you will be our God,

and we shall be your children.

Grant that X may know you as his heavenly Father,

and enter your kingdom through faith in your beloved Son.

Grant him power, strength and victory in Christ

over the world, the flesh and the devil;

and, give him all spiritual blessings and grace

that he may ever live to your praise and glory,

through Jesus Christ our Lord. Amen.

THE DECLARATION OF REPENTANCE, FAITH & OBEDIENCE

The minister addresses the candidate(s):

Are you yourself a Christian, a follower of Jesus Christ, a member of his church and one who

sincerely believes the promises of God?

Candidate(s) I am.

Do you turn away from your sins, the empty promises and false values of this world, and renounce

the devil and all his evil works, so that you will not follow nor be led by them?

Candidate(s) I renounce them all.

Do you believe and trust in God, the Father Almighty, Maker of heaven and earth, who loved the

world so much that he sent his Son to die for us?

Candidate(s) I believe and trust in him.

Do you believe and trust in his only Son Jesus Christ, who was crucified for our sins, rose from the

dead and is the only way of salvation?

Candidate(s) I believe and trust in him.

Do you believe and trust in his Holy Spirit, who enables us to receive God's word, repent and

believe the Gospel?

Candidate(s) I believe and trust in him.

Will you keep God's holy will and commandments and serve Him faithfully all the days of your life?

Candidate(s) With the help of God, I will.

The minister addresses the congregation:

I now turn to you, members of Grace Church, and all others here present, and ask you to respond

as you feel able with the words, “with the help of God, we will.”

Minister: Will you love and support N as he continues his life of faith? Will you

encourage him to take up his cross daily and deny himself, as a

follower of Jesus, just as he seeks to do the same for you as a

member of Grace Church?

All With the help of God, we will

Minister: This is the faith of the Church.

All This is our faith. We believe and trust in one God, Father, Son and

Holy Spirit.

THE BAPTISM

The minister baptizes the candidate with water, after saying:

_____________________, I baptize you in the name of the Father, and of the Son, and of the Holy

Spirit. Amen.

THE WELCOME

The minister says:

X, we welcome you into this congregation of Christ's flock, and sign you with the sign of the cross.

All pray:

Do not be ashamed

to confess the faith of Christ crucified;

fight bravely under his banner

against sin, the world and the devil;

and continue Christ's faithful soldier

and servant to the end of your life. Amen.

5.8 Service of Thanksgiving for the Birth of a Child

Introduction

The Minister says

Life is special and precious. This is a truth which some of us will know today in joy, and others in

sorrow.

The birth (or adoption) of a child is a cause for celebration. Today we wish to express our thanks to

God for the life of N, and to pray for him/her and his/her parents in these early stages of family

life.

God became one of us in Jesus, and He understands all that surrounds the arrival and parenting of

children. It is God’s purpose that children should come to know and experience His love for them,

and the love of parents within the stability of their home. It is God’s desire that children should

grow in their faith, helped and taught by their parents and the local Church family, and that they

come to join with Him in his eternal kingdom where His love reigns supreme.

Bible Reading

The Minister says

People were bringing little children to Jesus for Him to lay hands on them, but the disciples were

telling people off for this. When Jesus noticed this, He was angry. He said to them, ‘Let the little

children come to me, and do not stop them, for the Kingdom of God belongs to such as these. I tell

you the truth, anyone who will not receive the Kingdom of God like a little child will never enter it.’

And He took the children in His arms, laid hands on them and blessed them. (Mark 10:13-16)

Thanksgiving and Blessing

The Minister says

Parents, do you receive N as a gift from God?

We do.

Do you wish to give thanks to God and seek His blessing?

We do.

Do you wish to affirm your own commitment to follow Christ in the family of the Church and bring

up N to do likewise?

We do.

The Minister addresses the church family and guests, and says:

Will you do all that you can to help and support N and N in the bringing up of N?

With the help of God, we will.

The Minister says a prayer:

God our creator, maker of all that is living,

We thank you for the wonder of creation, the joy of new life, and the mystery of human love.

We thank you from our hearts for the life of N, and for the joy he/she brings.

We thank you for keeping N safe through childbirth.

We thank you for all whose support and skill have surrounded and sustained the beginning of N’s life.

We thank you that we are all known to you by name, and loved by you from all eternity.

We thank you that you knit us together in our mother’s womb.

We thank you for the birth of Jesus Christ, who has opened to us the way of receiving the fullness

of your love by His dying on the cross and rising again to new life.

And we thank you that in His love and power, present by His Holy Spirit now, we have access to all

your blessings and love.

So now we ask: Please surround N with your blessing, that he/she may know your love, be

protected from evil, and know your goodness all his/her days.

Please continue to provide all that N and N require to bring N up to know and love you, and to

flourish.

Above all, we pray that N will never know a day when he/she does not know and love Jesus Christ

as his/her Lord and Saviour.

Give all of us gathered here today the gift of faith.

We pray all this in the name of Jesus Christ,

Amen.

The minister invites the parents to say a few words.

The minister says

As Jesus took children in His arms and blessed them, so now we ask God’s blessing on N.

N, the Lord bless you and keep you, the Lord make His face shine upon you and be gracious to you, the Lord look kindly on you and give you His peace. Amen. (Numbers 6v24-26)

5.9 Liturgy for the Lord’s Supper

Nicene Creed (time permitting; normally without children present)

Prayer of Humble Access (time permitting; normally without children present)

“We do not presume to come to this your table, merciful Lord, trusting in our own righteousness,

but in your abundant and great mercies. We are not even worthy to gather up the crumbs under

your table. But you are the same Lord, who delights in showing mercy. Grant us, therefore,

gracious Lord, so to eat this bread and drink this wine that our bodies and souls may be cleansed

by Christ's body and blood and that we may evermore dwell in him, and he in us. Amen.”

Introduction (with children having returned)

(An elder to cover these points in their own words)

A shared act of remembrance; obeying Jesus’ command;

Where we encourage one another with the good news that Jesus died in our place so we

could be forgiven and given new life.

Nothing special about bread and wine – a teaching aid given to us by Jesus.

o (Gluten free; Grape Juice available)

A meal of grace and a table of grace.

o We must not come and eat without thinking – we must truly turn away from our sins –

which is why we’ll be saying sorry to God in a moment.

o But we don’t come because we think we’ve had a ‘good week’.

o None of us deserve to eat – it is Jesus’ gift to his people.

If you believe that Jesus died for our sins and rose again, we welcome you to take bread and

wine with us.

o Don’t feel embarrassed to pass the bread and wine along – people do that for various

reasons.

If you wish, as you pass bread and wine, say, “Christ’s body was broken for you / Christ’s

blood was shed for you.”

Parents, it is your decision whether to share the bread and wine/juice with your children.

Confession

Almighty God, our heavenly Father,

we have sinned against you

and against other people

in what we have thought, said and done,

We are truly sorry

and turn away from all our sins in repentance.

As we remember your Son, Jesus Christ,

who died for us,

forgive us all that is now in the past

and change our hearts

to help us serve you with new lives

to the glory of your name.

Amen.

1 Corinthians 11

[If possible, break the bread and hold up the cup at those moments]

Listen to these words from the Apostle Paul.

The Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he

broke it, and said, “This is my body which is for you. Do this in remembrance of me.” In the same

way also he took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this,

as often as you drink it, in remembrance of me.” For as often as you eat this bread and drink the

cup, you proclaim the Lord's death until he comes.

So as you eat and drink the bread and wine, give thanks in your heart by faith that Christ died for

you and that he will come again.

[Distribute bread and wine; usually recorded music plays. Afterwards, elder or meeting leader

invites all to say Lord’s Prayer]

Lord’s Prayer

Our Father in heaven,

hallowed be your name,

your kingdom come,

your will be done,

on earth as it is in heaven.

Give us today our daily bread.

Forgive us our sins

as we forgive those who sin against us.

Lead us not into temptation

but deliver us from evil.

For the kingdom, the power, and the glory are yours now and for ever. Amen.

5.10 New Year Commitment Prayer:

To be used on the first or second Sunday of January each year.

Father in Heaven:

I am no longer my own but yours.

We are no longer our own but yours.

In this year ahead,

Put us to what you will,

rank us with whom you will;

put us to doing,

put us to suffering;

In this year ahead,

let us be employed for you,

or laid aside for you,

exalted for you,

or brought low for you;

In this year ahead,

let us be full,

let us be empty,

let us have all things,

let us have nothing;

In this year ahead,

Please enable us to wholeheartedly yield all things

to your pleasure and disposal.

And now, glorious and blessed God,

Father, Son and Holy Spirit,

you are ours and we are yours,

you are mine and I am yours.

Amen.

A P P E N D I X 6 : J A N U A R Y 2 0 1 3 C H U R C H P R O F I L E 35

WHO ARE WE?36

We are a core group of around 30 adults (11 married couples), 4 children under 10 years

old, and 4 babies. Several university students, friends and family have also joined us

regularly. The majority of us are in our 20s, though some of us are in our 30s, 40s, or 50s.

Day to day we are mostly professionals working in areas such as the Civil Service, state

and independent teaching, health care and engineering. What binds us together is our

love for the Lord Jesus and his Word and our passionate desire to see the lost of

Cheltenham come to know him as their Lord and Saviour.

As a group we are thankful to the Lord for providing us with a range of giftings with

which to serve the church. Three of us have previously served as church wardens and

many of us have recently been children and youth leaders, adult Bible study group

leaders or run Christianity Explored courses. Two of us are currently attending the South

West Ministry Training Course, and two of us have previously attended the South

Central Ministry Training Course. Several of us are able to lead singing on guitar or piano,

and others have practical skills in areas such as web design.

Some of us have been at church in Cheltenham for several decades while others have

moved to the area more recently having been members of churches including Emmanuel

Bristol, Christ Church Fulwood, St Ebbe’s Oxford, St Andrew the Great Cambridge, St

Helen’s Bishopsgate and Christchurch Durham. Many of us have an Anglican background

but some of us have come from Baptist, Presbyterian and Free Church backgrounds.

WHAT DO WE BELIEVE?

As a church we believe that the Bible is God’s word and as such it reveals to us his

character and his plan for his creation ‘to unite all things in Christ’ (Eph. 1:10). We have

35 We have deliberately retained our original logo for this Appendix. 36 This was written as part of the recruitment process of our first Pastor.

adopted the UCCF doctrinal basis as a faithful summary of what we believe the Bible

teaches.

HOW DO WE SEE?37

Flowing out of both our theology and observations of the contemporary culture of

Cheltenham is our theological vision. This is the DNA of Grace Church which in turn

shapes what our ministry looks like in practice. Although we have some sense of what

our priorities, vision and emphases are at the moment these are still in their early stages

and we hope that a leader would be able with us to more clearly define what our

theological vision is. At present our vision centres around four areas: the Bible, grace,

mission and community.

The Bible: In contrast to a growing relativism in society we affirm the Bible as God’s

truth. Therefore in every part we may find the clear and comprehensible truth which

God intended to communicate to his church. As such we believe the Bible is the primary

way that God acts in his world today to bring people under Christ’s rule, and that it is all

we need to know him and grow in holiness together as a church until he returns.

Grace: In much of our lives we are valued on the basis of how well we perform and sadly

sometimes church is no different. We can practically forget we have been saved by

God’s grace through Christ and therefore we try to appear sorted so we aren’t seen as

sub-standard Christians. We hope to live out grace by focusing on the heart not

performance, and by humbly acknowledging our weaknesses and failures within a

supportive community that is thankful for God’s abundant grace.

Mission: Conscious that a large proportion of people in Cheltenham have never been to

church or heard the gospel message we want to be a church that makes it easy for

unchurched friends and family to hear the gospel of Christ crucified. In time our prayer is

that we would see numerical growth as a church and ultimately be able to plant other

churches in the surrounding area.

Community: In a society where community is often shallow or absent we want to place

an emphasis on building a strong community and sharing the successes and sadnesses of

our lives together everyday.38 We hope that anyone visiting Grace Church would quickly

be able to get to know people and feel that they are valued and cared for.

WHAT DO WE DO?

Our church meetings and the way they are structured is the expression of our

theological vision and the emphases we place on the Bible, grace, mission and

community.

37 See ‘Center Church’ by Tim Keller (www.centerchurch.com). 38 See ‘Everyday Church’ by Tim Chester.

Our focus as a church is our main weekly meeting together, ‘Sundays @ 4’, where we

meet in a conference centre near the centre of Cheltenham. These meetings are very

simple consisting of three or four songs or hymns, prayers led by a member of the

church, a Bible reading, and a 25-minute sermon followed by a question time. Children

stay in for the first part of the meeting and then head out to another room for ‘Grace

Kids’ or crèche, and then return to tell us what they have learnt. After the main part of

the meeting we eat sandwiches and cake together in another room, which is an

important time to catch up with one another and to meet visitors. At Sundays @ Four

we aim to place the Bible front and centre through preaching which is expository,

engaging and clear, and which not only affirms and applies truth but also refutes error.

We also aim to keep every aspect of our meetings as simple as possible and free from

Christian jargon and assumptions in what we say and do. Our hope is that at any

meeting an unchurched person would hear the gospel but we have also seen the benefit

of arranging special guest services. During our first four months we were encouraged

and challenged as we studied Ephesians and we have recently started a series in Acts

which we hope will be equally fruitful.

We also run small groups, ‘Grace Groups’, where we focus on rigorously applying the

truths we’ve heard in the sermon to our daily lives in a comfortable setting. These

deliberately meet on Sunday evenings to keep the week free so we can spend time

seeing each other informally and with non-Christian friends and family. Two Grace

Groups meet at 6pm in homes, and then people from these groups provide childcare for

parents so they can go to a group at 8pm.

Alongside these regular meetings we have organised several one-off social events with

an emphasis on bringing non-Christian friends and family. These have included a pub

quiz, a fireworks display and a Christmas party.

WHERE DID WE COME FROM?

The majority of us had been members of St Mary with St Matthew’s Church in the centre

of Cheltenham; some for decades and others for just a few years. In the summer of 2012

some of us started to gather to discuss how to react to what we perceived to be a

change in the theological vision of the church. As we met we began to share the

conviction that planting a new church could be a fruitful gospel opportunity for

Cheltenham and that given our present circumstances it might be an opportune time to

do so. From early on therefore we felt motivated by a shared concern to reach

Cheltenham with the gospel rather than by differences of theological vision. We shared

our thoughts with the church leadership and in the end it seemed best to us to embark

on establishing a new church independently. In leaving we tried to do so as quietly as

possible and did not seek to encourage anyone to leave the church and join us. Our first

Sunday meeting as Grace Church was on 16th September 2012 and since then we have

met every Sunday.

WHO SUPPORTS US?

We have sought to partner with other churches in the region who share a similar pattern

of ministry by becoming members of the South West Gospel Partnership. More locally

the ministers of a number of churches have expressed a desire to support us including

Cambray Baptist Church, Salem Baptist Church, Leckhampton Baptist Church, and

Naunton Lane Evangelical Presbyterian Church in Cheltenham along with Trinity Baptist

Church in Gloucester. We hope that through these partnerships we will be able to

support existing Bible-teaching ministries in the local area and work together towards

planting new ministries in the surrounding area.

Over the past four months in addition to the churches above we have been encouraged

by the support we have received from other churches in providing us with preachers

including St Helen’s Bishopsgate, Christ Church Central Sheffield, St Ebbe’s Oxford, and

Magdalen Road Church Oxford.

WHAT IS THE GOSPEL OPPORTUNITY IN CHELTENHAM?

Cheltenham is a town of over 114,000 people and, in contrast to many towns in the

Southwest, is growing at a rate of 1.1% per year, which equates to roughly 1,200

individuals. It is an historic Regency spa town and a cultural centre for the Cotswolds

which hosts a range of annual festivals such as the Literature Festival and the Gold Cup.

The visibly affluent population sits alongside some of the most deprived areas of housing

in the UK; two areas of the town are ranked in the top 10% for deprivation in the UK.

The town also has several campuses of the University of Gloucestershire, which has

8,000 students. In the 2011 census 30% of the population stated they had no religion. As

in any town or city there is clearly a vital need for churches to make it easy for people,

who may never have been to church, to hear the good news of Christ crucified.

WHAT NEXT FOR GRACE CHURCH?

We are very thankful to the Lord for bringing us to where we are now to be a church

that meets weekly to sit under the word of God. So far we have been led by a steering

team of 7 people but we are very conscious that in order to maintain our ministry and,

God willing, grow, we urgently need to appoint a fulltime leader who matches our

personal specification for a Minister. Our projected expenditure is around £60,000 per

annum, with our major costs being venue hire and a salary. We are anticipating the

majority of this sum will come from giving by church members, but there will be a

shortfall in the short term, which we hope to raise from individual external supporters,

churches and trusts.

We do not know how the Lord will choose to use us in the months and years to come

but our prayer is that he may use us in some small way to achieve his eternal plan ‘to

unite all things in Christ’ (Eph. 1:10).

A P P E N D I X 7 : J U N E 2 0 1 8 T H E O L O G I C A L V I S I O N

“Five Years…Five Years”39

Grace Church Cheltenham began in the summer of 2012, with the first public meeting in

September, nearly 6 years ago. Since then God has blessed us with growth, taking us from

about 25 adults and a handful of children to 70 adults and 40 children – and our overall

‘diversity’ has grown a little as well.

It is time to reflect on the first five years, and think about where God may want us to aim

for in the next few years, particularly if we continue to grow. This leads us to ask a few

basic questions.

What are we about? Why does Grace Church even exist? What are we here for?

What is God doing in this world? He is gathering to himself a redeemed people under his

Son, Jesus Christ, and to bring those people ultimately into his new creation, where they

will forever praise his glory and goodness.

Grace Church is the fruit of his mission, an outworking of God’s action in this world –

building his church and growing it in faith and number. God does that by his Spirit,

through his Word.

We as a church are called to make disciples - build people into his church and build them

up within his church - through the same Word, faithfully shared and taught in many

different ways and contexts. This is why we describe ourselves as “a reformed

evangelical church committed to the Bible, Grace, Community and Mission” with the

strapline: “a community passionate about knowing Jesus and making him known.”

39 This paper was written to spark discussion at a Church Away Day.

We are therefore seeking to be “all of God’s people under all of God’s word together”,

working together as “partners not passengers, co-workers not consumers.” We do this

in partnership with others – locally and globally – who share this gospel vision to see

disciples made for God’s glory.

What are our options if we continue to grow in size and resources?

Being clear on what we are about and why we are here…what are our options as we

consider the best approach to any ongoing growth in numbers (the geographical spread

of which needs to be considered) and resources:

One Big Congregation – do nothing and just keep filling the Hall until we reach 350

capacity.

Have a morning gathering / afternoon gathering model in the Hall.

Devolve into smaller ‘house churches’ which may gather centrally less frequently.

Plant some of us into a new congregation – brand new or ‘revitalising’ a waning

congregation:

o Within Cheltenham (e.g. to the east given DCS is more central/west)

o Around Cheltenham (e.g. Bishops Cleeve)

o Beyond Cheltenham (e.g. Tewkesbury)

Some factors to consider:

Ecclesiology: What is our view of church, and how does size factor in to this? Many

are attracted by Grace being small enough to get to know one another, yet this

family-feel will diminish if we continue to grow.

Opportunity: From our perspective i.e. Where are we all living? Are any of us

clustered somewhere away from Dean Close School where a local initiative might be

attractive? Do we have capacity of skills, money, energy to plant a new congregation

or meeting?

Need: Where there is no evangelical church or obvious witness, either simply in

terms of geographical location but also taking into account socio-economic factors.

Who can we, or are we, trying to reach?

Resources: Where do we direct money? People (e.g. Ministry Staff)? Buildings (e.g.

our own church meeting place and/or offices)? Overall, what is realistic for us to aim

for?

Partnership: Do we work with others, or do we attempt something on our own?