Yes! and, no! We are charismatic if by that you mean persons and churches are empowered by the Spirit for the edification of the church on mission in the world. Yes, we are Pentecostal if by the term you mean the Holy Spirit was given to the early church and continues to come, empower, and call the church to servant ministries. No, if you mean by charismatic or Pentecostal an emphasis on speaking in tongues as the sign of a spirit-filled life or the freedom for persons to speak in tongues at their own discretion in public worship.
Q.
Does the Church of God believe persons have to be baptised in the Church of God in order to go to heaven?
A.
No. Baptism is a first step in the life of the Christian convert. When a person accepts Jesus Christ as Savior it is expected the person will take the first step of following Jesus Christ in baptism (Mark 1); however, believers who have been baptized in other church groups will find their baptisms honored. Persons who have been baptized as infants are encouraged to appreciate the act of faith on the part of their parents and to witness to their own decision for Christ through believer's baptism. We rejoice in the provision of God for the salvation and eternal life of persons whom we shall never know, persons who are active in hundreds of other Christian groups. It will be a joy to get acquainted with all those persons in Heaven!
Q.
What does the Church of God believe about Baptism, Communion, Foot Washing, and Infant Dedication?
A.
Ordinances are rich experiences for believers.Ordinances are worship and faith disciplines which have specifically been ordained by Jesus in His instructions to His followers. We believe the ordinances are symbolic of something that is happening in the believer as a direct act of God's Spirit. The symbolic act witnesses to an inner reality. These symbols affirm and remind us of what God has done in Christ.
Baptism by immersion is a first step for the new believer. The term baptism means to immerse. Immersion of believers is the only form of baptism that is indicated in the New Testament. Through baptism the new believer witnesses to a new spiritual dimension in his or her life. Baptism is also a witness to the church that the new believer is a part of its fellowship and work and to family and friends that he or she is now an active participant in the Christian community (Mark 1; Matthew 28; Acts 2:38).
The Lord's Supper, often called communion, is an affirmation of oneness in Christ. In the sacramental churches it is often called the Eucharist, a reference to the thanks offered over the bread and the cup (1 Corinthians 10:16). The Lord's Supper and communion are both terms used by Paul in his writings (1 Corinthians 11:20; 1 Corinthians 10:16, KJV). Church of God congregations frequently share the elements of the Lord's Supper. The bread and the cup are symbolic of the grace experienced in the life of the believer.
Foot Washing is an ordinance practiced by the Church of God. It is an act symbolizing the servant ministry of all Christians to each other and to the world. Men assemble in one room and women in another. Often, the Student Ministries Department will meet separately so they can be instructed more fully on the meaning and practice of foot washing. Persons wash each other's feet, sing hymns, and giver personal testimonies of God's blessing on their lives. Participation is not considered a "test of faith." Rather, it is a spiritual experience which Christians are encouraged to observe and join.
Infant dedication is not considered an ordinance, but it is consistent with the instructions of Jesus. He said, "Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these" (Matthew 19:14). Parents are encouraged to present themselves with their infants for a time of dedication in public worship, the act reminiscent of the presentation of Samuel by his mother as told in the Old Testament and Jesus by his parents as told in the New Testament. It is a time for the church and the parents to acknowledge the child as a gift from God, commit themselves to rear the child in awe and respect of God, and ask God's blessings upon the body, mind, and spirit of the child. Infant baptism is not practiced in the Church of God. Infant baptism is usually an act on the part of parents by which they believe saving grace is imparted by God to the child. Later in life the child is asked to confirm that decision by the parents after receiving instruction in the faith.
We believe a child is innocent and already in the grace of God. Later the child, in some stage of his or her growth and training, will come to a time when he or she responds to the conviction and leadership of the Holy Spirit and will have an opportunity to accept Christ as Savior. It is at that time the child, youth, or adult will be baptized.
Q.
Does the Church of God believe in Divine healing?
A.
We believe that in a broader sense all healing is divine. Thus we encourage consultation with medical professionals in matters of physical health and with other professionals in matters of emotional and relational problems. We believe these professionals can be used by God to bring health to ill and injured persons.
In addition to the healing that comes through natural processes and the informed use of medication and surgery, we believe that at times God directly intervenes in the life of individuals to initiate and complete healing. We put into practice James' instructions to the young church: "Is anyone of you sick? He should call the elders of the church to pray over him and anoint him
In many congregations persons come forward following the sermon and request that the pastor anoint and pray for them. In some congregations people are given an opportunity to come forward before the pastoral prayer, to inform the pastor of an individual need (whether it be for physical, emotional, or relational healing), and to be anointed for prayer.
We do not demand of God or arrogantly instruct him about the way healing should take place. We submit our petition and await his gracious action in our lives and in the lives of those whom we love. We do not believe that everyone is healed in the way that we would expect and hope, or even that it is best for everyone to be healed. In praying for healing, we enter into a trust relationship with God; we trust that he will do the best thing for his kingdom and our lives. We believe he knows what is best, even though, for the moment, we may not be able to comprehend it (Job 9:10; Psalm 145:3).
Q.
What does the Church of God teach about stewardship?
A.
Stewardship is the responsible use of all of our resources, recognizing that all good gifts come from God. It has implications for the use of our abilities, the use of time, and the way we earn and spend our money. Christian stewardship includes the practice of giving the first ten percent of one's income directly to the church for mission and ministries- the tithe. We believe tithing is taught in the Old Testament (Malachi 3:8-10) and the principle and practice is sustained in New Testament teachings (Matthew 23:23; 1 Corinthians 16:2; and 2 Corinthians 8:1-5). It is the foundation for a more complete financial stewardship.While many persons of the
Church
of
God
of
are tithers, tithing itself is not looked upon as a means by which one manipulates God in order to obtain material success. It is a spiritual discipline which is a reward in itself. Many Christians not only give the first ten percent of their income (tithe) to the church, but also give additional offerings to help build church facilities and make faith promise commitments to missions causes.
Q.
What about weddings?
A.
We believe a wedding is a worship service of the church. A marriage should be entered into with discretion, wisdom, and a recognition that it is a marvelous gift from God to both the couple and the families involved. We believe a marriage begins best with a wedding that is a worship experience and with both parties committed to Jesus Christ as Lord of their lives and home.
Q.
What does the Church of God teach about the Second Coming of Jesus?
A.
We believe that Jesus will come again, but we have no idea about the date and time (Matthew 24:36; Mark 13:32-37). Our eschatology (knowledge or study of last things) emphasizes that when Jesus comes to receive his bride, the church, all things of this world will end, and those who have believed on Jesus Christ as Savior and Lord will go with him to live eternally. Our view of the kingdom of God of is that it is a present reality. We believe that when Jesus came to earth he launched his kingdom (Matthew 3:2; 4:17; 10:7; Luke 17:20-26), and his kingdom is in the hearts of men and women who give him their allegiance.
We are aware of the diligent study by many premilennial scholars and the optimism of postmillennial Christians; however, we are amilennial. In our study of the Bible we do not discover any teaching about an earthly reign of Christ in a governmental or military sense. Scriptures speak of last things in figurative language (Revelation 20) and we believe they often refer to spiritual rather than temporal realities. We, for the most part, find little doctrinal compatibility with groups who see the establishment and success of the nation Israel as essential to God's plan (Romans 2:28-29; Galatians 3:26-28). Teachings which give attention to repeatedly setting dates for the expected return of Christ, to observing natural and other phenomena as indications of the imminent appearance of Christ, and to identifying contemporary historical personages as embodiments of the anti-Christ are likewise foreign to our understanding of scripture. With persons who feel strongly about these points of view, we "agree to disagree" and explore other ways of experiencing and expressing our oneness in Christ. We work and pray for Christ's coming (Revelation 22:20-21). The principal task of Christians, we feel, is to be involved in God's redemptive plan-sharing the gospel rather than speculating about the nature and timing of last things. Most Church of God of congregations accept a range of opinions and beliefs on "last things."
We believe that the
Church of
God of will have an increased and significant ministry in the 21st century. Consultations and conferences are taking place on national, international, local and district levels, challenging Christians to consider the current and future nature of our world, and how best to share the gospel and call persons to discipleship. We are aware that the coming decades will be a crisis time for the earth and its people. We are giving attention to a range of needs and issues that include the environment, peace and reconciliation, poverty and hunger, population trends, evangelism and church growth needs, and unity and interdependence in a society and world marked by cultural diversity. We feel God has called us to be involved in ministering to the needs of people every- where and to live responsibly in the whole universe. We seek to be a redemptive, reconciling force for peace in the years to come.
Q.
How big is the Church of God?
A.
In the and we have about 2,400 congregations and over 230,000 persons who attend the worship services of those local churches on a typical Sunday. Though many congregations do retain a list of Christians who are a part of their fellowship, you will remember we do not keep formal membership lists, and so precise figures are more difficult to determine than in many groups. An interesting fact: The number of persons who are associated with the
Church
of
God
in other countries surpassed the number of those in the and in 1983. The church is growing at a vigorous pace in the Southern Africa and Asia/Pacific regions and in
Latin America
. In addition, strong evangelistic programs are resulting in new congregations being planted in strategic locations throughout
North America
and in a variety of international locations. By the year 2025, the
Church
of
God
plans to more than double the number of its congregations and constituents within the , , and around the world.
Q.
Is the Church of God a missions-minded church?
A.
Definitely! The
Church
of
God
of
emphatically asserts that all Christians are called to world and local missions, and that some individuals are particularly gifted for special assignments in the missions tasks. North American and international missions efforts are facilitated and resourced as a result of the partnership between local congregations and Church of God Ministries, the organization entrusted with coordination of the united ministry and outreach efforts of the movement. Though the focus of missions is often on those who are called and sent, we believe that the total church is responsible for taking Christ to men, women, and children everywhere. Our churches voluntarily pool their prayers and financial support to accomplish together what none could do alone.
Q.
Is the Church of God a member of the National Council or World Council of Churches?
A.
No. We are ecumenical in spirit and in practice, but have not felt participation in either of these organizations is the best way to give witness to the unity of Christians or the most effective way to expand our world ministries. We cannot honor some actions and programs of these organizations. On the other hand, some programs, literature, and opportunities for service initiated by them are obviously Spirit-inspired. We have occasionally taken the opportunity to cooperate with our Christian brothers and sisters in these organizations as the most effective way of doing some tasks and as an expression of Christian unity. A few congregations participate in the activities of the National Association of Evangelicals and the Christian Holiness Association. Most pastors actively participate in community ministerial and church organizations.
Q.
What is the organizational structure of the Church of God?
A.
We feel that God has organized the people of the church. It is God who places each person in the church as it pleases him. It is God's Spirit who calls and gifts each believer. It is the Holy Spirit who works in and among believers to set the agenda for the church's mission and ministry. But the work of mission, the tasks of education, and the business chores all should be done in a responsible way so as to be effective and not bring the church's purpose and ethics into question. Thus we organize the work.
The local congregation is the basic organization of the church. The congregation contacts and calls its pastor. The congregation establishes its own organizational pattern with a set of bylaws. The congregation is not strictly controlled by any person or organization outside its own membership. In fact, the state and national organizations derive their strength from local churches and the support they choose to give.
Most congregations of the Church of God of recognize, however, that an "independent" approach is not the best way to accomplish our area, national, and international ministries. The independent approach is neither sound theology nor a healthy attitude. Understanding this, local churches commonly form interdependent partnerships with area, national and international ministries.
State and area organizations are primarily geographically oriented and depend on contributions from local churches and interested individuals to sustain their cooperative work. Their purpose is to enhance the work of congregations by sponsoring and coordinating efforts such as ministers' meetings, youth conventions, camp meetings, and a variety of camps targeted to diverse age groups. Many area organizations are guided by a general assembly composed of ministers and lay representatives.
Minister's credentials and congregational recognition are provided through assemblies in states, provinces, or districts. The Congregational Ministries Team of Church of God Ministries, Inc coordinates state and area credentials procedures for ministers and congregations.
In recent years state and area organizations have been the catalyst for planting new congregations. Many area organizations are led by an area administrator. This individual has no ecclesiastical authority other than that which personal ministry and influence bring.
Church of God Ministries, Inc. (Anderson,Indiana) coordinates the work of the Church of God in the United States, and collaborates with appropriate ministry bodies within other countries. Again, these offices are organized to serve congregations and facilitate the national and world involvement of local groups. We know that many tasks can be done only as we unite in prayer, planning, and sacrificial giving. Church of God Ministries has no ecclesiastical authority over congregations or district organizations. The men and women who serve within this structure and administer the work of the church, however, are persons who have lived exemplary lives and have earned the loving respect of ministers and laypersons. They are viewed as ministry partners and servant leaders who have been called to resource and equip local congregations in their efforts to extend God's kingdom. Thus, their opinions are valued and their guidance is often sought wherever the work of the movement is being done.
The General Assembly of the Church of God meets in conjunction with the International Convention which convenes each June in Anderson,Indiana. All ordained ministers are eligible to vote when attending the Assembly. Many laypersons qualify as voting members on the basis of offices they hold or assignments they have in connection with North American organizations within the Church of God of. In addition, based on size, the local church may send one or more voting lay representatives to the Assembly.
The General Assembly establishes policies for the cooperative work of the Church of God. It ratifies key executives, including four college presidents and the dean of the movement's seminary, as well as the general director and the three team directors of Church of God Ministries. It also adopts a budget which supports the movement's united mission and ministries facilitated through Church of God Ministries.
The Assembly makes major decisions that have a dynamic influence on the mission and ministry of the Church of God. Yet even the Assembly derives its strength from the confidence and allegiance voluntarily given by congregations and pastors. Its adopted resolutions are not binding on congregations, and it speaks for local churches only when those fellowships choose to sustain the voice of the Assembly. We are aware that in a culture where the "top" gives instructions to the "bottom," this concept seems unusual. Nonetheless, there is a dynamic and creative atmosphere in the organizational structure that invigorates. Such an approach encourages prayer for guidance by the Holy Spirit and patience in working with one another toward building consensus.
The North American Convention is often identified by its former title, "Anderson Camp Meeting." The convention has traditionally been a central force serving to help unify the fellowship and work of the total movement. It includes evangelistic meetings, services of worship, and scores of conferences and workshops.
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