Core Values of CBCGL
CBCGL is a non-denominational church based on the Bible. Scripture is the only divinely inspired and infallible Word of God, and the supreme authority in all matters of faith and conduct (2 Tim 3:16-17; 1 Thess 2:13; 2 Pet 1:19-21; 1 Tim 4:12-13; Jas 1:21-25). Thus, the Bible is the primary source for us to understand and interpret the work of the Holy Spirit.Position Regarding Charismatic PracticeGiven that members of CBCGL are drawn from many different cultures, nationalities, and denominations, there are differences of outlook on some matters, including charismatic practice. In matters that are not fundamental to the gospel, members respect each other’s personal convictions, refrain from propagating a particular point of view as the only right interpretation, and abstain from promoting a point of view which might cause offence to other members. At the same time, the church leaders bear the responsibility to resolve diverging viewpoints on the ministry and experience of the Holy Spirit, and to give the congregation appropriate spiritual direction, based on the Bible.
Recognizing that the operations of the Holy Spirit are many and varied, this statement focuses on basic principles and practical guidelines applicable within our church community.1. Theological BasisAll God the Father’s blessings are made ours in Christ His Son, and all are ministered to us by His sovereign Spirit, as they are made known to us in His Holy Word. We want to know, to enjoy, and to teach all the blessings of all three Persons of the Godhead, as Scripture reveals and prescribes these blessings.CBCGL emphasizes the essential and creative work of the Spirit of God in regeneration: without the Spirit of Christ, a person “does not belong to Christ” (Rom 8:9). We believe in the continuous sanctifying work of the Spirit enabling us to grow in grace and holiness until we are conformed to the image of Christ (Rom 8:29). The church also recognizes that God in His sovereign dealings with His people may grant them a crisis experience or experiences subsequent to conversion, resulting in clear advance in spiritual life or empowerment in ministry.We all need the constant supply and empowerment of the Holy Spirit. We long to manifest in abundance all the fruit of the Spirit, and to develop to the full those gifts of the Spirit which He has sovereignly given to each of us to exercise for the building up of the Body (Eph 4:7; 1 Cor 12:7; Rom 12:6; 1 Pet 4:10).In New Testament times, while the gift of tongues was one of the gifts of the Spirit, neither the gift nor speaking in tongues was an indispensable evidence of the baptism with the Spirit. The gift of tongues was given by the Spirit sovereignly to whom He willed (1 Cor 12:11) and therefore not everybody could or did speak in tongues (1 Cor 12:29,30). The Scripture also teaches: “Do not forbid speaking in tongues. But everything should be done in a fitting and orderly way” (1 Cor 14:39,40).
The biblical doctrine of the Body of Christ teaches our oneness and calls us to do our utmost to keep the unity of the Spirit through the bond of peace: there is only one Body, one Head, and one Spirit (Eph 4:3,4,15). Therefore we must never so emphasize any one interpretation of Scripture or any particular experience of divine grace that it causes strife and division among fellow believers.2. PrinciplesThe church recognizes and accepts that members hold differing views on the ministrations of the Holy Spirit and the use of spiritual gifts. Thus the following principles are put forward to help us maintain our unity in Christ and our openness to the leading of His Spirit.CBCGL does not endorse any teaching that requires distinct or particular experience(s) of divine grace subsequent to conversion as normative for all believers.The church affirms that spiritual gifts are available to all believers under the sovereign grace of God and through the work of the Spirit. All members at all times are encouraged to seek a deeper working of the Holy Spirit in their lives and ministries.
While we recognize that members differ theologically concerning current manifestations, we affirm our basic unity in our desire to know God, to receive His blessings, and to experience the power of His Spirit in both holiness and ministry. We also affirm our unity in the Body of Christ and in our desire to practice the gifts of the Spirit.
3. Guidelines for Practice Recognizing the differences in belief and practice among us, the following guidelines are designed to preserve our unity in Christ and our cooperation in ministry for the glory of God, the progress of our work, and the enrichment of our fellowship.
We affirm that no one experience, methodology, or technique holds the key to spiritual vitality or to ministry breakthrough.
The public function of spiritual gifts is to edify the Church and to evangelize those who do not believe (1 Cor 12:7; 14:1-25; Eph 4:7-13). In public we shall exercise gifts in keeping with the biblical requirements of discernment, orderliness, self-control, the preservation of unity in love, and, in the case of tongues, with interpretation (1 John 4:1-3; 1 Cor 14:26-33). Private use of tongues is a matter of personal conviction.
We recognize that members of the church will differ in their understanding of Scripture concerning revelatory gifts and their practice. If a member believes that he/she has a word of revelation to share with a group, discernment and humility are facilitated by the use of introductory expressions such as "I believe that what God is saying to us in this situation is this...." Such word of revelation must be for the purpose of edification, and should never contradict the Bible. Those who exercise these public gifts will submit their teaching for evaluation by church leadership (1 Cor 14:29).
With respect to manifestations such as healing and miracles, we recognize their special value as expressions of the power and compassion of God. At the same time, we acknowledge the possibility of raising false expectation and of spurious claims of healing. We look for God to work always through the preaching of the gospel of Christ and in the salvation of those who believe (1 Cor 1:22-25; Rom 1:16-17; Eph 6:19-20), and sovereignly in the healing of the sick and in the exorcism of demons as needed. At the same time, we look to Him to confirm His message and His messengers at His discretion and in the ways that He deems best (Heb 2:3- 4; Matt 7:20-23; Acts 4:29-31). We affirm, in word and deed, that power belongs to God and not to us. As channels of sovereign, divine power, we do our utmost to avoid giving the impression that power derives from the use of particular techniques, or that God can be manipulated for selfish ends. Where God answers prayers in a dramatic way, we welcome it as an act of sovereign grace; where He does not, we do not question personal integrity.
With respect to “deliverance ministry,” the symptoms of psychological or psychiatric conditions often overlap those of demonization; consequently, diagnosis is best conducted by a team of spiritual and therapeutic counselors. Given that Scripture never affirms or illustrates the exorcism of demons from Christians, caution is advised before resorting to such remedy. Experience is not self-interpreting: where ministry leads to emotional catharsis or spiritual liberation, the prior condition should not simply be attributed to demonization without clear confirming evidence.
With respect to emotional expression or ecstatic behavior, the manifestations themselves are neither evidence for nor against the spiritual nature of the experience. Rather, spiritual renewal is evidenced by lasting increase and deepened joy in devotion to God and in service of others. We should all pursue ongoing renewal, whether or not it is attended by expressive manifestations.
In the interests of unity and to avoid unnecessary offence to fellow church members, we ask our members, when teaching about spiritual gifts (or any other issue where there is difference of opinion), not to present as the only admissible view what may reasonably be capable of a different interpretation among Bible-believing Christians.
In order to preserve harmony and stability within the church, and in order to avoid misunderstanding regarding the position of the church on this issue, no member may organize meetings or promote teachings that may cause controversy. Members are asked to seek the approval of church leadership before organizing meetings with outside speakers.
∗ The statement is the same as the CBCGB Charismatic Statement. It adapts and significantly modifies the OMF Charismatic Statement (OMF Handbook, May 2004). We gratefully acknowledge the assistance provided.
作為宣道會按立的牧者，我完全認信宗派對聖靈的位格和工作的立場。宣道會現任主席這樣說：「從宣道會成立之初，我們的觀點就很明確，我們對聖靈的看法是採取的是中間溫和派之立場（centrist stand）。他用這句話為討論聖靈和他的工作定下了基調，“沒有議程的期望”（expectation without an agenda）。他強調，這句話更好地解釋了宣道會大家庭的態度，“期望，渴望聖靈想要做的一切，而沒有他必須做的議程。（請參閱，從 8：00 左右開始的部分 “向前邁進 – John Stumbo 視頻博客第 120 號“，或到訪宣道會網站閱讀有關屬靈恩賜和成聖的觀點）。
此外當我還在戈登神學院（GCTS）和羅威爾教會（CBCGL）實踐時，我的神學和事工哲學便漸漸形成。以下部分摘自羅威爾教會，作為我個人對靈恩實踐的立場。
核心價值
我們相信聖經是神惟一的默示和無誤謬的真道。 也是所有信仰和生活的最高權威。(提後 3:16-17; 帖前 2:13; 彼後 1:19-21; 提前 4:12-13; 雅 1:21-25)。準此，聖經是我們明白和解釋聖靈工作的主要根源。
靈恩立場
鑑於本教會成員來自眾多不同文化、國家與宗派，對於某些事物，包括靈恩的實行和看法各有不同。凡不涉及基要信仰之範疇，我們尊重每個人不同的信念﹕既不傳播某一特定立場為唯一正確解釋；也不推行可能會冒犯其他會友的觀點。 同時，教會同工們有責任解決教會內對聖靈工作和經歷的歧見，並以聖經為基礎，給予會眾合宜的屬靈引導。基於聖靈的運行是多重多方的認知，本聲明內容僅著重於基本原則和適用於本教會的實踐導引。
神學基礎
父神一切福份，都在祂兒子基督裏賜給了我們；都藉著祂權能的聖靈作工在我們身上；也都在祂的聖經中向我們顯明。我們渴望按聖經所顯明和指示的去認識、享受、和教導這三位一體神所賜的一切福份。本教會強調，人之得以重生，是神的靈扮演關鍵的再造之工﹕若沒有基督的靈，人「就不是屬基督的」（羅8:9）。 我們相信，聖靈持續的聖化之工使我們能以在恩典和聖潔中長進，直到被塑成基督的樣式 (羅 8:29) 。教會也認知，按祂的主權，神可能賜予祂子民得救的經歷；或在歸信後賜予使我們靈命成長或事奉得力的經歷。我們都需要不斷的從聖靈得力，渴望能豐滿地結出聖靈的果子，並且充分的發展那些按祂權能分賜給眾人以建立基督身體的恩賜（弗 4:7; 林前 12:7; 羅 12:6; 彼前 4:10)。在新約時期，方言固然是聖靈恩賜之一，但無論方言本身或說方言，都不是人受靈洗不可或缺的證據。方言的恩賜是聖靈按其主權分給祂要賞賜的人 (林前 12:11)，因此不是人人得說方言 (林前 12:29,30)。聖經也教導﹕「不要禁止說方言。[然而]凡事都要規規矩矩的按著次序行」。(林前 14:39,40)。 聖經有關「基督身體」的教義教導我們「合一」的真理，並呼召我們「用和平彼此聯絡竭力，保守聖靈所賜合而為一的心」﹕一個身體，一位元首, 一位聖靈 (弗4:3,4,15)。因此我們絕不可因過分強調任何經文解釋或關乎神恩典的特殊經歷而導致肢體間糾紛和分裂。
基本原則
本教會認知並接納會眾對聖靈工作和屬靈恩賜運用持有不同立場。從而提出下列的原則以助於我們持守在基督裏的合一，並以敞開的態度來接受聖靈的引導。
a. 我們不認可任何要求所有信徒在歸信後仍必需從神領受某些獨有或特殊經驗的教導
b. 教會確認在神全權的恩典和聖靈作工之下，所有信徒均領受屬靈恩賜。我們鼓勵會眾時時追求聖靈在他們生活中和事奉中深化的工作。
c. 在認知會友對某些靈恩現象或有不同的神學解讀的同時，我們肯定在渴慕認識神、領受祂福份、和經驗祂聖靈於聖潔和聖工上的能力等方面基本上是一致的。我們也確認我們在基督身體裡和在渴慕實踐屬靈恩賜的意願基本上是一致的。
實踐導引
基於我們在信仰和實踐上的差異，特制定以下的導引用以保守在基督裏合一和在事工中合作，以致榮耀真神、開展聖工、和豐富團契。
a. 我們確信沒有任何特定的經歷、方法、或技巧等，可被當作通向靈命活潑和事奉突破的關鍵門路。
b. 屬靈恩賜在公開場合的功能是造就教會並傳福音給未信的人（林前12:7; 14:1-25; 弗4:7-13)。在公開應用恩賜時應按聖經的定規﹕分辨、守序、自制、和在愛中持守合一 。若有人說方言，就當有人翻方言(約壹4:1-3; 林前14:26-33)。至於私下裏說方言，則屬個人信念所為。
c. 我們認知教會成員對經文中和啟示有關的恩賜及其實踐有不同的理解。 若有人相信自己領受啟示，要在團體中分享，他就應懷分辨和謙卑之心，以陳述的方式表達。例如﹕「我相信神在這情況下，向我們說的是這樣…」這類啟示的言語，目的必須是造就人，也不可與聖經真理相違背。在公眾場所運用這類恩賜者，必須順服教會同工對他們教導的審核 (林前14:29)。
d. 關於一些醫治與神蹟的現象，我們認知，這類恩賜在顯明神的大能與憐憫上，有其特別價值；同時， 我們也理解，運用這類恩賜，有可能引發錯誤的期望，或偽造病得醫治的宣告。我們尋求神恆常地作工，藉著基督福音的傳講，使眾人信而得救（林前1:22-25; 羅1:16-17; 弗6:19-20)，也在需要時按其主權使病得醫治和鬼被驅趕。同時，我們也尋求神以祂認為最好的方式來印證祂的信息和使者（來2:3-4; 太7:20-23; 徒4:29-31）。在言語和行為上我們也肯定，能力全屬乎神不屬乎我們。作為神施行主權和能力的管道，我們應竭力避免給人印象，以為能力來自於特殊技巧的運用，或者神可以受自私的目的操弄。若是禱告蒙神奇妙地應允，我們接納其為神權能恩典的作為；若是禱告未蒙垂聽， 我們也不懷疑禱告者的信心。
e. 關於「釋放事工」，我們認知，在現象上，心理或精神病態的現象常與鬼附相混淆；因此，最佳的診斷應由屬靈與醫療同工合組團隊進行。既知聖經中從未認定或列舉為基督徒趕鬼之事，在求助於這類治療的時候，我們就應謹慎。經驗並不足以自我解釋﹕即使「釋放事工」導致情緒發泄或屬靈釋放，若沒有可靠的證據證實，我們不能輕易認定病人先前的症狀是鬼附。
f. 關於強烈的情緒表達或恍惚的舉止，這類外顯行為本身，既不能證實也不能否決屬靈經驗的本質。確切的說，屬靈的更新顯現於在事奉神和服事人中喜樂持續增長和深化。不論外表有否明顯不同，我們都應該追求持續性的更新。
g. 為了合一的目的，也為了避免無謂干犯其他肢體，我們懇請會友，當教導屬靈恩賜（或任何看法相左的議題）之時，若逢解釋上有明顯歧見的經文，切勿將己見當作唯一可接納論點。為了保守教會裏的和諧與穩定，也為了避免誤解教會對靈恩問題的立場，會友勿私自組織聚會或推動可能導致混亂的教導。在組織邀請外來講員的聚會之前，會友請預先尋求教會同工之首肯。
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