by

Dr. Ronald V. Duncan                                                        

General Director of Church of God Ministries

June 2009

Periodically, faith communions go through assessments in regards to their identity, what they believe, and who relates to them in the current context. The Church of God reformation movement has been experiencing now for some years a period of transition. This transitional time has been fueled by cultural changes, internal changes in the national structure, crisis, and a desire for a dynamic articulated vision and mission. I propose in this paper a return to the biblical principle of relational holiness as a means to address the lingering and unresolved challenges facing our collective body and as a means to reposition the movement for an effective ministry future.

This paper and its several appendices may be summarized as follows:

by

Dr. Ronald V. Duncan

General Director of Church of God Ministries

June 2009

Periodically, faith communions go through assessments in regards to their identity, what they believe, and who relates to them in the current context. The Church of God reformation movement has been experiencing for some years now a period of transition. This transitional time has been fueled by cultural changes, changes in the national structure, crisis, and a desire for a dynamic, articulated vision and mission.

The first category of unfinished business is that of harmonizing methodology with theology in regard to functional procedures in the church…There has never been a time in all hundred years when this issue has been absent from concern. (p. 436)

A second category of items with major unresolved issues comes under the general heading of relationships. In light of the movement’s central emphasis on Christian unity these items become particularly important. (p. 439)

The last and perhaps the most important item to be noted as unfinished business on the agenda for the Church of God at the beginning of the second century is a cluster of issues relating to the movement’s mission. The degree to which there can be a recovery of a clear sense of identity and purpose will, without doubt, determine the future of the movement. (p. 443)

These three issues interact with one another, and the church has continued to be unable to solve the problems associated with them. If we are to achieve our vision and mission of "Transforming the Culture by Being the Body of Christ," then these lingering issues must be resolved.

The question is, why have we been unable to resolve these issues? The desire, the will, the right time, the right attitude, the right set of circumstances—the lack of any one of these, and many others, might be stated as the reason for our inability to successfully grapple with these issues. Whatever the reason, it has become clear that we can not continue down the path we have been traveling if we wish to achieve our vision and mission as the Church of God reformation movement. The issues we face are tearing at the very fabric of our existence as a movement and demand immediate, wise, and considered thought. The loss of identity, focus, and connectivity with one another must be thoughtfully addressed. To alter our course, we must look intently and with objectivity at our behavior, direction, and relationships with one another.

I believe a fresh look at relational and covenantal holiness in the light of our current context will help us move toward a solution for some current problems and develop a foundation for our future together. The fundamental question is how we apply the biblically grounded concept of relational and covenantal holiness to our life together. Let’s look afresh at the concept of relational and covenantal holiness.

The well known British Methodist author W. E. Sangster wrote, "The purpose of God for man is to make him holy." Dr. Gene Newberry says, "We affirm Sangster’s position as a biblical and

The New Testament both explicitly and implicitly states that we are to be a holy people (e.g., 1 Peter 1:16; 1 Peter 2:8). How does this call to holiness speak into the life and work of the Church of God reformation movement? "Being called out" in the early days of the history of the Church of God meant a lifestyle that was committed to mirroring the teachings of the New Testament. It meant being led by the direction of the Holy Spirit in ordering one’s life. Yet this very basic value inherent in our early DNA was not always evidenced in the collective life of the church of God either then or now.

In 2008, I presented to the church for conversation a paper entitled "Congregationalism and the Church of God Reformation Movement: A Needed Conversation." Since the publication of that paper, I have engaged fourteen groups, with more than seven hundred persons in attendance, for dialogue about my thesis. Coming out of those conversations, it has been my desire to take the discussion deeper, focusing on the theme of relational and covenantal holiness in our praxis. As a foundation for the current discussion of relational and covenantal holiness, I have excerpted the following sections from the 2008 paper.

D. S. Warner and others were part of the restorationist movements of the late 1800s. D. S. Warner believed that the apostasy that had occurred within the church was caused by the lack of leadership by the Holy Spirit, the watering down of holiness lifestyle, and the overabundance of man-rule. In order to correct this, he sought to return to the New Testament model. Practically speaking, this was rather easy to articulate in the beginning because he was not dealing with large groups, churches, and developing ministries. Warner and those who aligned with him had the same concern as the early church: get people saved before the return of Christ—time was short. Warner did not begin with a fully developed systematic theology. It developed as time passed and issues came to the fore. There were theological reasons for many of the early decisions, but some were motivated primarily by a reactionary stance: if the recognized and organized churches did it, we are against it. This is why in the decades following Warner we see the church leaders retreating from some of those earlier mandates. The basis for decisions had to be more than "if they did it, we are against it.

As the Church of God grew in popularity and numbers, informal systems of church polity began to emerge. These informal systems were based primarily on relationships and secondarily on positions of leadership. This is the system we still have today. As congregations began to come into existence, the early leaders of the movement adopted a form of congregationalism as its polity. Congregationalism, by definition, means that the congregation makes decisions for the congregation.

Throughout my tenure as general director, I have written several articles about our polity, governance, and holiness. Those articles are included in the appendix of this paper, but I am including a few sections here as part of the foundation for this discussion:

On the issue of polity, I wrote:

There are no prepackaged models of polity within the New Testament, though the New Testament does provide some guiding principles. Today, when difficulty occurs in the life of the church because of personalities or roles, many scramble for the bylaws, standard operating procedures, and other resources to resolve the dilemma. Most systems of church governance will work with some level of effectiveness if the personalities involved have the right spirit. But a congregation that is seeking to be faithful to Kingdom purposes in the twenty-first century must have a polity that allows for even greater effectiveness.

Two issues continually emerge in all congregations: control and/or power and the development of ministries. Those who have the power or control in a local congregation will determine to a great extent the types and quality of ministries. I am aware of observations by some who say that the structure we use will determine our effectiveness and growth as a church…

On the issue of disconnection, I wrote:

Throughout our culture, we find many examples of disconnection. The cultural phenomenon of disconnection has also worked its way into the life of the church locally as well as on state and national levels. The Church of God has been experiencing for some time (ten years or longer) an attitude and behavior of disconnection. While I could list for many paragraphs all the reasons for this sense of disconnection, I want, instead, to address why we should be connected.

Why should any Christian stay connected to a local church? Why should any local church stay connected to a larger body of churches (district, state, and national)? My first response is, the Bible requires it. The body of Christ is a metaphor used in Romans 12, 1 Corinthians 12, and Ephesians 4 to talk about the connectivity of the followers of Christ. The first image from these texts shows the individual Christian in a local body of believers worshiping, fellowshiping, and serving together to reach the lost and care for the needy.

The second image is of the apostle Paul planting churches throughout Asia Minor. He worked diligently at connecting these churches to the total body of Christ by collecting an offering for those in need, by sharing his letters, and by having the leaders of the church visit

congregations to encourage and instruct them. It is clear that the connectivity seen in the New Testament was viewed and experienced as positive and as the right thing to do.

On the issue of trust, I wrote:

Of all the intangibles in the world, trust is among the most valuable. Trust is the glue that holds relationships together. From childhood, trust is experienced by everyone. Even before babies can walk or talk, they experience trust. It is basic to our being.

A favorite scripture since my teenage years is Proverbs 3:5–6, which addresses a dimension of trust: "Trust in the Lord with all your heart and lean not on your own understanding; in all your ways acknowledge him, and he will make your paths straight." This admonition provides the believer with a path for life. Application of this passage to our daily experience brings freshness to our initial commitment of becoming a disciple of Christ….

Trust is the primary foundation block for building effective relationships. I have often told couples in premarital counseling that communication is the key to building an effective relationship and that trust cements and develops the quality of the relationship. Communication is the vehicle that allows trust to grow and develop. Even with babies, parents are communicating by the way they hold them, talk to them, and carry them. If we hope to build trust, we must develop effective communication skills.

In the life of the church, effective communication is necessary for building trust. Trust among the disciples of Christ builds the road for the church to do the mission God has given it. All of us can recite examples of mistrust in the life of the Body. When you find a body of believers without deep trust in one another, you simply have a group gathering for personal reasons and benefits.

New Testament trust moves far beyond casual commitment to one another and to the Lord Jesus Christ. The Great Commandments stated by Jesus were Love the Lord your God with all your heart and with all your soul and with all your mind and Love your neighbor as yourself (Matt 22:37, 39). Love only happens when trust is present. Within the New Testament, you have numerous admonitions to live a trustworthy life….

Trust is not blind obedience, as some would suggest. Inside of trust is accountability. Trust cannot be rushed; it must be nurtured with daily dosages of holiness living. Our Lord and Savior Jesus Christ nurtured the disciples for three years, modeling before them his character, integrity, and values.

Today, we hear much about the best methods for reaching the world for Christ. I do not discount these suggestions or answers, but I believe that no methodology will be effective unless the church lives the message it proclaims from Scripture. When people look at the life of the church, they must see something different from what they are experiencing in their sin-sick world. We know from history and experience that the best marketing tool is the testimonial. What does our testimony look like?

Effective communication builds relationships. Relationships are cemented and grown when trust is present. Disciples of Christ should be the best examples in the world of

With this background in place, I want to highlight the first area listed by Dr. Smith: "The first category of unfinished business is that of harmonizing methodology with theology in regard to functional procedures in the church." In other words, our manner of doing the business of the church did not match with our theology of the church. Why was this so? I believe we confused definitions and failed to apply the fullness of holiness to our practices of the church’s life.

I believe we can articulate a clear definition of relational and covenantal holiness that is biblical and that can have dramatic impact on our praxis and address numerous repeating and devastating problems within our church life.

Relational holiness evolves out of the relationship each believer has with Christ. This Christ-centered relationship is built on grace. Consequently, the horizontal relationships of believers should have the same foundational premise: grace. Covenantal holiness emphasizes the commitment to agreed-upon covenants by the redeemed with each other. When these two are combined, grace becomes the glue binding the relationships of the redeemed. The ministry or work the redeemed do together for the kingdom is operationally done through agreements or covenants. The sense of holiness covers the entire spectrum, providing an environment or atmosphere for their sacred work.

Relational holiness means that each born-again believer is guided by the leadership of the Holy Spirit (see John 16.13) and understands the components of holy living, which include accountability in our relationships and the connectivity of believers (see Romans 12; 1 Corinthians 12; Ephesians 4). In our past understanding of holiness, these two components have been either left out or received little attention: accountability and connectivity.

Freedom in the Holy Spirit required that they exercise their liberty in making decisions, choosing whom to believe and follow. Yet there were many voices within the church, each endeavoring to exercise authority, sometimes with signs and wonders. There have always been those who, claiming the anointing of the Holy Spirit, intentionally or mistakenly exploit the polity of the church for their own ends. In doing so, they seriously impair the effectiveness of the body of Christ. The congregational type of polity, with its concept of congregational autonomy, is particularly susceptible to this problem; congregations with no accountability to the church at large can become the base of operation for those whom Peter called "false prophets and false teachers" (2 Peter 2:1). (p. 123)

I turn to the New Testament to get a picture of what the behavior of the beloved, or relational holiness, looks like from the Word of God. I have identified more than fifty scriptures specifically speaking to the lifestyle of the community of faith. This list provides a foundation for the lifestyle of relational holiness for the individual as well as the community of faith. (See Appendix 2 for the complete list.)

Romans 15:7 Accept One Another

1 Corinthians 1:4 Comfort One Another

Ephesians 5:11 Submit to One Another

Galatians 6:2 Bear one another’s burdens

Hebrews 3:13 Encourage One Another

James 4:11 Do not Slander one Another

James 5:16 Confess to one another

James 5:16 Pray for one another

1 Peter 4:10 Serve one Another

1 John 4:7 Love One Another

These New Testament texts spell out a lifestyle of relational holiness. When considering these texts, three questions should be asked: Do these scriptures describe my behavior as a disciple of Christ? Do these scriptures describe the church I attend? Do these scriptures describe how my church relates to other churches, regional assemblies, and national agencies?

Relational and covenantal holiness means that there is a two-way commitment with regard to living in holiness with one another in all we do, whether on the local church level, the state level, the regional level, or the national level. It means that we live transparently, holding to a high standard of ethics. It means that when we accept the relationship, we also accept the responsibilities that accompany the relationship. It means that we have trust in our relationships with one another. It means that we have intentional connectivity as an aspect of our living together. In order to demonstrate the behavior of the beloved, we must have connectivity. It means that we have a resolve to address our conflicts in a manner reflective of the stated New Testament texts.

Here are some examples of where our theology has failed to align with our praxis: an individual is called of God to the ministry. This individual seeks to be ordained under the umbrella of the Church of God. The ordination process is followed and the individual becomes ordained. However, as the ordained minister goes about his or her ministry, an issue arises about doctrine, moral activity, or behavior. When the credentialing body seeks to address the issue, they hear, in many cases,

something like this: "You don’t have a right to question me." This then leads to numerous conversations about authority in our communal life. Under relational and covenantal holiness, once you accept the ordination of the recognized credentialing body, you are in a relationship that does include the credentialing body in the role of overseer.

As another example, consider the General Assembly, the recognized coordinating arm of the Church of God in North America. The General Assembly today is composed of all churches of the Church of God and their representatives to the Assembly. The Assembly was formalized in 1917 and has undergone numerous changes and restructuring. C. E. Brown states that prior to 1917, general assemblies were held as early as 1902. In these assemblies, doctrinal issues were generally the subject matter. The current purpose of the General Assembly is noted in Article 2 of the Constitution:

As you can see the Assembly makes decisions. The question then becomes, are all the representatives bound by the decisions of the Assembly? Is there a relational and covenantal holiness connection among the representatives of the Assembly?

Our history shows that the answer to this question depends on the time in our history and, perhaps, the issue at stake. This stance of maybe yes or maybe no has created a loss of momentum, disruption, disengagement, dissatisfaction, and distrust. Leaders who have been given the green light from the Assembly then encounter the red light from churches and representatives who refuse to follow, refuse to support, and refuse to cooperate.

Relational and covenantal holiness means we accept our commitment to one another in all things. Relational holiness is not man-rule, nor does relational holiness prohibit debate on issues in the proper forum. Paul’s metaphor of the body discussed above is the best example of the commitment to one another in positive terms rather than suspicious terms. We are in the body because Christ is the head of the body and because we have been saved by grace and placed in the body. We love one another, live at peace, and function within the body because of what Christ has done. We develop processes and avenues of communication to help us deal with our issues in an ethical manner. We support what the body has agreed to do. We recognize the God-appointed and ratified leaders, allowing them to lead.

The apostle Paul, in writing to the church at Philippi, made it abundantly clear in chapter 2:1–5 that the basis for one-mindedness and one-fellowship flows out of the love of Christ. The life of the corporate body of Christ is a marvelous design of God. We who have been called by grace and placed in this wonderful design called the church have the opportunity to witness to the world of God’s grace and love by the way we work with one another.

Dr. Smith’s three areas of concern can be addressed through relational and covenantal holiness if we have the courage to communicate and dialogue with one another in a fashion that reflects the holiness tradition we say we believe and uphold. Our connectivity with each other must be realized

so we can reach out to other faith communions and demonstrate our spirit to the larger body of Christ. We cannot ignore these problems and expect to be energized, enlarge the kingdom, and fulfill our vision and mission.

Rev. Bob Moss, after reading the paper, has suggested some practical ways to help us move forward in terms of relational connectivity. I include these as food for thought:

1. Become involved in an accountability group with other Church of God leaders. (The SHAPE ministry is a stellar model.)

 

2. Participate in national, state, and regional fellowships of the Church of God in order to avoid isolation in your ministry.

 

3. Participate in local ministerial or ecumenical groups in order to live out our teaching on unity.

 

4. Do not circumvent state and national support (3%–5% is the standard for each) in order to exercise autonomous "control" in your church’s stewardship.

 

5. Stay abreast of current thought in the Church of God by reading newly published books by Warner Press.

 

6. Attend the General Assembly and select delegates from your congregation.

Let us not allow another generation of leaders to be faced with these age-old problems, which we can solve if we choose to do so. What a wonderful legacy and heritage to pass to the next generation of leaders if we could live out what we say we believe. Let’s do it!

Each one of us has a doctrinal position based on the preaching we have heard, the scripture we have read, the songs we have sung, the training we have received, and the insight provided by the Holy Spirit. No two persons have had the same journey in arriving at their doctrinal positions. Yet God has brought together, throughout the centuries, persons of like thought and formed them into churches. Some may ask, "But what about those persons and churches that are different in thought, theology, and practice? And what about the differing points of view within our own church?"

It seems to me that some of our core values, such as holiness and unity, need definitions today that will help us understand the total body of Christ and how we are to deal with theological differences.

Snow falls in Indiana almost every winter. When the ground is covered and the trees and branches are laden with sparkling flakes, there is a wonder and beauty expressed. Snow, however beautiful when it first falls, can quickly turn ugly and dirty and make life difficult for all who experience it. In some ways, congregational polity, or governance, can be like snow. It can look good for a while, but with use it may become a nuisance and make life difficult.

Starting in Acts 6 with the choosing of those to serve the widows and the orphans, local bodies of believers have organized the work of the church. Throughout the centuries, numerous models and versions of governance have emerged to assist the church in its work.

Russell R. Byrum, in 1927, wrote in his book, Problems with the Local Church, that boards and committees should conduct the organizing work of the church. His concept and guidelines had many reasons to commend them to a local congregation. But just like snow, once traffic begins, the pristine ideal is transformed.

There are no prepackaged models of polity within the New Testament, though the New Testament does provide some guiding principles. Today, when difficulty occurs in the life of the church because of personalities or roles, many scramble for the bylaws, standard operating procedures, and other resources to resolve the dilemma. Most systems of church governance will work with some level of effectiveness if the personalities involved have the right spirit. But a congregation that is seeking to be faithful to Kingdom purposes in the twenty-first century must have a polity that allows for even greater effectiveness.

Two issues continually emerge in all congregations: control and/or power and the development of ministries. Those who have the power or control in a local congregation will determine to a great extent the types and quality of ministries. I am aware of observations by some who say that the structure we use will determine our effectiveness and growth as a church.

We know certain facts: God created the church; power and control issues exist; and the personalities of individuals influence how a system is used. The goal is to discover the most effective polity for the fulfillment of Kingdom directives.

In Acts 6, three principles stand out to me as starting points. The first is recognition and acknowledgement of a problem. The Greek widows and the orphans were being overlooked in the

daily distribution of food. Today, we often have difficulty admitting that we have a problem. In order to protect our polity, we may deny that a problem actually exists.

The second principle, after recognition and acknowledgement of the problem, is communication and dialogue. It was clear that the spiritual leadership of the early church understood the problem and knew they could not solve it alone. Therefore, they began a dialogue with those who were concerned.

The third principle demonstrated in this text is that the solution must have results. Verse 7 says, So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the truth. Remember, the disciples dealt with a human need (food for widows and orphans), but a spiritual result occurred.

Acts 6 is just one text that provides principles on how to organize the work and ministry of the church. Romans 12, 1 Corinthians 12, and Ephesians 4 are also very instructive. The key question to ask ourselves is, does our polity and governance help us fulfill Kingdom directives?

Here are a few observations about Church of God congregational polity:

• We need to revisit and determine what really works today.

• We need to recapture New Testament principles.

• We need to dialogue with one another, desiring always to learn from one another.

• We need to submit our prideful personalities to a graceful God.

As I travel throughout the United States and visit with hundreds of pastors, I see three groups in regards to governance issues: those restricted by a system of governance, those contending with a system of governance, and those delightfully doing ministry within an effective system of governance.

I have noticed that those in the last category emphasize ministry and leadership. A governance system should assist leader-ship in doing ministry, while also assisting the congregation in carrying out Kingdom directives. Byrum’s 1927 model may work in some settings yet be a tremendous burden in others. Wise pastoral and spiritual lay leadership must discern how to lead the congregation forward. Being on the front line with your congregational polity is truly as beautiful as freshly fallen snow.

Throughout our culture, we find many examples of disconnection. The cultural phenomenon of disconnection has also worked its way into the life of the church locally as well as on state and national levels. The Church of God has been experiencing for some time (ten years or longer) an attitude and behavior of disconnection. While I could list for many paragraphs all the reasons for this sense of disconnection, I want, instead, to address why we should be connected.

Why should any Christian stay connected to a local church? Why should any local church stay connected to a larger body of churches (district, state, and national)? My first response is, the Bible requires it. The body of Christ is a metaphor used in Romans 12, 1 Corinthians 12, and Ephesians 4 to talk about the connectivity of the followers of Christ. The first image from these texts shows the individual Christian in a local body of believers worshiping, fellowshiping, and serving together to reach the lost and care for the needy.

The second image is of the apostle Paul planting churches throughout Asia Minor. He worked diligently at connecting these churches to the total body of Christ by collecting an offering for those in need, by sharing his letters, and by having the leaders of the church visit congregations to encourage and instruct them. It is clear that the connectivity seen in the New Testament was viewed and experienced as positive and as the right thing to do.

My second response to why we should stay connected is that we are stronger together. As individuals, churches, and organizations mature and grow, each has needs. Regardless of our needs, those needs are best met within the framework of the body. The body offers more options and resources for an individual Christian or local church than standing alone. Together, we can accomplish more Kingdom objectives. From higher education to Christian education to missions to compassion to church planting, we can do more together. Isolationism is a ploy of the enemy of our souls to defeat us.

Small churches and large churches both have a place in the kingdom of God and a responsibility to one another. In our culture, we have seen the trend of some small and large churches becoming independent of the larger body of Christ. The rationale for this behavior usually revolves around the church wanting to be free from obligation or accountability to the larger body of Christ. This is a dangerous behavior. The New Testament does not sanction the possibility of existing alone and doing your own thing. Sometimes larger churches are able to accomplish many positive and uplifting ministries because of greater resources; the tendency for some is to disassociate themselves from the family of churches they have known in the past.

The larger churches must instead look around and discern the new role that God would have them play in their family of churches and in the overall body of Christ. Larger churches may not need anyone else in order to accomplish their ministry, but I would argue that their vision is shortsighted if they have written off the others in the body of Christ.

Staying connected has many possibilities for the individual Christian, local church, state organizations, and national ministries. When you are saved, God places you in the church. In the polity of the Church of God, each local congregation, made up of God-saved and God-placed individuals, is voluntarily connected to other Church of God congregations. These congregations make up the state, national, and international group called the Church of God. The thread of connection runs back and forth throughout our system. We work cooperatively together to impact the world and expand the kingdom of God. There is great freedom within our system of polity. Yet we must refrain from using our freedom to break our thread of connection.

Some years ago, the Christian Brotherhood Hour radio program used the phrase "A united church for a divided world." We have some challenges and work to do in order to make this a reality today. I am confident that as we continue to grow and mature, we can meet the demands of casting a vision and speaking prophetically to ourselves and to our world. In 2009, we will celebrate 128 years as a church movement. God has led the Church of God movement through its leadership to this point in our history. I would ask that you join me in a commitment to gain a fresh perspective on what it means in our culture to stay connected for the sake of the Kingdom. In doing so, we will stay on the front line.

Of all the intangibles in the world, trust is among the most valuable. Trust is the glue that holds relationships together. From childhood, trust is experienced by everyone. Even before babies can walk or talk, they experience trust. It is basic to our being.

A favorite scripture since my teenage years is Proverbs 3:5–6, which addresses a dimension of trust: "Trust in the Lord with all your heart and lean not on your own understanding; in all your ways acknowledge him, and he will make your paths straight." This admonition provides the believer with a path for life. Application of this passage to our daily experience brings freshness to our initial commitment of becoming a disciple of Christ.

As we can see, this intangible core value that we call trust has numerous dimensions. The trust of a baby with parents and the trust of a believer with God are but two examples. Another dimension of trust concerns the relationships of disciples of Christ within the Body, the quality of

relationships within the church. I am thoroughly convinced that the strength of the relationships within the body of Christ is directly connected to the effectiveness of the church in the world.

To believe in one another is to trust in one another. Practically, this means two things: we care about one another enough to take time to know one another, and each one lives a life of holiness. Among the core values of the Church of God is holiness. Holiness translated into the modern vernacular would be walking the talk, speaking the truth in love, living a life above reproach, committing to the values of the Bible, being a straight-shooter, and having a consistent character modeling Judeo-Christian values.

At times, the commentary on life within the church has been less than glowing. Christians, disciples of Christ, have engaged in bitter disputes, character assassinations, deceitful activities, verbal innuendo to discredit others, and a host of other disabling activities for the body of Christ. Our adversary (Satan) knows that he does not have the power to defeat the church, because of what Christ has done, but he has and does hinder the effectiveness of the church. Therefore, the church, the body of Christ, the believers and disciples of Christ, must take steps to develop trust with one another.

Trust is the primary foundation block for building effective relationships. I have often told couples in premarital counseling that communication is the key to building an effective relationship and that trust cements and develops the quality of the relationship. Communication is the vehicle that allows trust to grow and develop. Even with babies, parents are communicating by the way they hold them, talk to them, and carry them. If we hope to build trust, we must develop effective communication skills.

In the life of the church, effective communication is necessary for building trust. Trust among the disciples of Christ builds the road for the church to do the mission God has given it. All of us can recite examples of mistrust in the life of the Body. When you find a body of believers without deep trust in one another, you simply have a group gathering for personal reasons and benefits.

New Testament trust moves far beyond casual commitment to one another and to the Lord Jesus Christ. The Great Commandments stated by Jesus were Love the Lord your God with all your heart and with all your soul and with all your mind and Love your neighbor as yourself (Matt 22:37, 39). Love only happens when trust is present. Within the New Testament, you have numerous admonitions to live a trustworthy life.

The effective local church is a group of believers who have built trust with God and with one another. To say it another way, "See how they love one another!"

The first building block to build an effective ministry future is trust among the believers. This begins in the local church and extends throughout all levels of church life. Leaders at each of these levels must diligently inspire trust within their sphere of influence.

Trust is not blind obedience, as some would suggest. Inside of trust is accountability. Trust cannot be rushed; it must be nurtured with daily dosages of holiness living. Our Lord and Savior Jesus Christ nurtured the disciples for three years, modeling before them his character, integrity, and values.

Today, we hear much about the best methods for reaching the world for Christ. I do not discount these suggestions or answers, but I believe that no methodology will be effective unless the church lives the message it proclaims from Scripture. When people look at the life of the church, they must see something different from what they are experiencing in their sin-sick world. We know from history and experience that the best marketing tool is the testimonial. What does our testimony look like?

Effective communication builds relationships. Relationships are cemented and grown when trust is present. Disciples of Christ should be the best examples in the world of effective communication and deep trust. Your testimony is on the front line!

Romans 15:1–2

We who are strong ought to bear with the failings of the weak and not to please ourselves. Each of us should please his neighbor for his good, to build him up.

Romans 15:7

Accept one another, then, just as Christ accepted you, in order to bring praise to God.

Romans 14:19

Let us therefore make every effort to do what leads to peace and to mutual edification.

1 Corinthians 4:2

Now it is required that those who have been given a trust must prove faithful.

1 Corinthians 12:7

Now to each one the manifestation of the Spirit is given for the common good.

2 Corinthians 1:4

who comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves have received from God.

2 Corinthians 3:17–18

Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. And we, who with unveiled faces all reflect the Lord’s glory, are being transformed into his likeness with ever-increasing glory, which comes from the Lord, who is the Spirit.

2 Corinthians 7:1

Since we have these promises, dear friends, let us purify ourselves from everything that contaminates body and spirit, perfecting holiness out of reverence for God.

2 Corinthians 8:7

But just as you excel in everything—in faith, in speech, in knowledge, in complete earnestness and in your love for us—see that you also excel in this grace of giving.

2 Corinthians 9:7

Each man should give what he has decided in his heart to give, not reluctantly or under compulsion, for God loves a cheerful giver.

Galatians 5:13–15

You, my brothers, were called to be free. But do not use your freedom to indulge the sinful nature; rather, serve one another in love. The entire law is summed up in a single command: "Love your neighbor as yourself." If you keep on biting and devouring each other, watch out or you will be destroyed by each other.

Galatians 5:22–25

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control. Against such things there is no law. Those who belong to Christ Jesus have crucified the sinful nature with its passions and desires. Since we live by the Spirit, let us keep in step with the Spirit.

Galatians 6:9–10

Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up. Therefore, as we have opportunity, let us do good to all people, especially to those who belong to the family of believers.

Ephesians 4:25–32

Therefore each of you must put off falsehood and speak truthfully to his neighbor, for we are all members of one body. "In your anger do not sin": Do not let the sun go down while you are still angry, and do not give the devil a foothold. He who has been stealing must steal no longer, but must work, doing something useful with his own hands, that he may have something to share with those in need. Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen. And do not grieve the Holy Spirit of God, with whom you were sealed for the day of redemption. Get rid of all bitterness, rage and anger, brawling and slander, along with every form of malice. Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.

Ephesians 5:21

Submit to one another out of reverence for Christ.

Philippians 2:1–5

If you have any encouragement from being united with Christ, if any comfort from his love, if any fellowship with the Spirit, if any tenderness and compassion, then make my joy complete by being like-minded, having the same love, being one in spirit and purpose. Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves. Each of you should look not only to your own interests, but also to the interests of others. Your attitude should be the same as that of Christ Jesus:

Philippians 2:14–16

Do everything without complaining or arguing, so that you may become blameless and pure, children of God without fault in a crooked and depraved generation, in which you shine like stars in the universe as you hold out the word of life—in order that I may boast on the day of Christ that I did not run or labor for nothing.

Philippians 3:16

Only let us live up to what we have already attained.

Philippians 4:4–9

Rejoice in the Lord always. I will say it again: Rejoice! Let your gentleness be evident to all. The Lord is near. Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus. Finally, brothers, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things. Whatever you have learned or received or heard from me, or seen in me—put it into practice. And the God of peace will be with you.

Philippians 1:27

Whatever happens, conduct yourselves in a manner worthy of the gospel of Christ. Then, whether I come and see you or only hear about you in my absence, I will know that you stand firm in one spirit, contending as one man for the faith of the gospel

Colossians 1:10–14

And we pray this in order that you may live a life worthy of the Lord and may please him in every way: bearing fruit in every good work, growing in the knowledge of God, being strengthened with all power according to his glorious might so that you may have great endurance and patience, and joyfully giving thanks to the Father, who has qualified you to share in the inheritance of the saints in the kingdom of light. For he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves, in whom we have redemption, the forgiveness of sins.

Colossians 3:2

Set your minds on things above, not on earthly things.

Colossians 3:15

Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. And be thankful.

Colossians 3:15

Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. And be thankful.

1 Thessalonians 4:7

For God did not call us to be impure, but to live a holy life.

1 Thessalonians 4:11–12

Make it your ambition to lead a quiet life, to mind your own business and to work with hands, just as we told you, so that your daily life may win the respect of outsiders and so that you will not be dependent on anybody.

1 Thessalonians 4:16–18

For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever. Therefore encourage each other with these words.

Titus 3:1–2

Remind the people to be subject to rulers and authorities, to be obedient, to be ready to do whatever is good, to slander no one, to be peaceable and considerate, and to show true humility toward all men.

Titus 3:9–11

But avoid foolish controversies and genealogies and arguments and quarrels about the law, because these are unprofitable and useless. Warn a divisive person once, and then warn him a second time. After that, have nothing to do with him. You may be sure that such a man is warped and sinful; he is self-condemned.

Titus 3:14

Our people must learn to devote themselves to doing what is good, in order that they may provide for daily necessities and not live unproductive lives.

Hebrews 3:13

But encourage one another daily, as long as it is called Today, so that none of you may be hardened by sin’s deceitfulness.

Hebrews 4:16

Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need.

Hebrews 6:12

We do not want you to become lazy, but to imitate those who through faith and patience inherit what has been promised.

Hebrews 10:24

And let us consider how we may spur one another on toward love and good deeds.

Hebrews 12:14

Make every effort to live in peace with all men and to be holy; without holiness no one will see the Lord.

Hebrews 12:28

Therefore, since we are receiving a kingdom that cannot be shaken, let us be thankful, and so worship God acceptably with reverence and awe,

Hebrews 13:1

Keep on loving each other as brothers.

Hebrews 13:2

Do not forget to entertain strangers, for by so doing some people have entertained angels without knowing it.

Hebrews 13:7

Remember your leaders, who spoke the word of God to you. Consider the outcome of their way of life and imitate their faith.

Hebrews 13:15

15 Through Jesus, therefore, let us continually offer to God a sacrifice of praise—the fruit of lips that confess his name.

Hebrews 13:17

Obey your leaders and submit to their authority. They keep watch over you as men who must give an account. Obey them so that their work will be a joy, not a burden, for that would be of no advantage to you.

James 1:19

My dear brothers, take note of this: Everyone should be quick to listen, slow to speak and slow to become angry,

James 1:20

for man’s anger does not bring about the righteous life that God desires.

James 1:26

If anyone considers himself religious and yet does not keep a tight rein on his tongue, he deceives himself and his religion is worthless.

James 4:11

Brothers, do not slander one another. Anyone who speaks against his brother or judges him speaks against the law and judges it. When you judge the law, you are not keeping it, but sitting in judgment on it.

1 Peter 1:13–15

Therefore, prepare your minds for action; be self-controlled; set your hope fully on the grace to be given you when Jesus Christ is revealed. As obedient children, do not conform to the evil desires you had when you lived in ignorance. But just as he who called you is holy, so be holy in all you do;

1 Peter 2:13

Submit yourselves for the Lord’s sake to every authority instituted among men: whether to the king, as the supreme authority,

1 Peter 3:15

But in your hearts set apart Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect,

1 Peter 4:10

Each one should use whatever gift he has received to serve others, faithfully administering God’s grace in its various forms.

1 Peter 5:6–8

Humble yourselves, therefore, under God’s mighty hand, that he may lift you up in due time. Cast all your anxiety on him because he cares for you. Be self-controlled and alert. Your enemy the devil prowls around like a roaring lion looking for someone to devour.

2 Peter 1:5–8

For this very reason, make every effort to add to your faith goodness; and to goodness, knowledge; and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; and to godliness, brotherly kindness; and to brotherly kindness, love. For if you possess these qualities in increasing measure, they will keep you from being ineffective and unproductive in your knowledge of our Lord Jesus Christ.

1 John 2:6

Whoever claims to live in him must walk as Jesus did.

1 John 3:16

This is how we know what love is: Jesus Christ laid down his life for us. And we ought to lay down our lives for our brothers.

1 John 4:7

Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God.