IPHC Church Manual - Extension Loan Fund

More documents

Recommendations

Info

Introduction The first spiritual reform was the Lutheran Reformation of the sixteenth century. Martin Luther’s doctrine of the believer’s justification by faith alone was the most enduring contribution of the Protestant Reformation to Christian experience. This doctrine became the bedrock of the Reformation and remains the basic doctrinal foundation of all evangelical churches, including the International Pentecostal Holiness Church. The church regards the “new birth” as the conversion experience that admits the believer into the family of God. The church’s belief on this crucial point of doctrine is expressed in her eighth Article of Faith. We believe, teach and firmly maintain the scriptural doctrine of justification by faith alone (Romans 5:1). Pentecostal Holiness people thus regard themselves as spiritual heirs of the Reformation. Therefore, great importance is given to evangelism. The saving of the lost is seen as the church’s primary task. The Methodist Movement, begun by John Wesley in eighteenth-century England, produced the second major contribution to the church’s theology, the doctrine of sanctification as a second work of grace. In Pentecostal historiography, this is seen generally as the second spiritual reformation of the church. From the beginning, Wesley’s Methodist Societies emphasized sanctification as a “second work of grace” following conversion, calling for a life of holiness and separation from the world. Wesley also used the terms “heart purity,” “perfect love,” and “Christian perfection” to describe the work of sanctification and the life of holiness in the believer. The burden of the Wesleyan revival was that the converted believer need not live out his lifetime as a slave to inborn sin; Christ “suffered without the gate” to “sanctify his people with his own blood.” This experience of sanctification is the birthright of every Christian. The Holiness Movement When American Methodism was formed in 1784, the church accepted Wesley’s mandate to “reform the continent and spread scriptural Holiness over these lands.” For over a century, Methodist preachers and churches throughout the nation promoted the Holiness cause. As the church grew larger and wealthier, however, the Holiness testimony tended to fade as a distinctive teaching and experience in the church. Despite attempts to renew the Holiness message in the church both before 13
Introduction and after the Civil War, the trend away from Holiness theology and experience was clearly established by the end of the nineteenth century. The last major Holiness revival among the Methodists and other mainline Protestant churches came after the formation of the National Holiness Association in Vineland, New Jersey, in 1867. But the resulting revival failed to bring the majority of the American church back to the Holiness cause. When the Southern Methodist Church rejected the Holiness Movement in 1894, over 25 new Holiness groups dedicated to the promotion of Holiness preaching and living formed in the United States. The Pentecostal Holiness Church was one of the groups begun after 1894 as a result of the controversies over the question of sanctification. The Pentecostal Movement During the last years of the nineteenth century, a conviction arose among many fervent people in the Holiness Movement that a fresh outpouring of the Holy Spirit was the church’s great need. As the new century was about to dawn, a general attitude of seeking for deeper and further spiritual grace seemed to permeate the movement. This cry for a “new Pentecost” was experienced in both Europe and America. The modern Pentecostal Movement had its origins in Topeka, Kansas, in a small Bible school conducted by Charles Fox Parham, a Holiness evangelist who began his ministry as a Methodist pastor. In 1901, Agnes Ozman, a student at Parham’s school, received the baptism in the Holy Spirit accompanied by speaking in tongues. Ozman became a member of the Fire- Baptized Holiness Church, which merged with the Pentecostal Holiness Church in 1911. The Pentecostal Movement received worldwide influence in 1906 in Los Angeles, California, in the Azusa Street revival led by the black Holiness evangelist, William Joseph Seymour. From Azusa Street, the Pentecostal experience spread around the world as Holiness people by the thousands received the Pentecostal baptism with the Holy Ghost with the apostolic sign of speaking with other tongues. Not since the days of the early church had any revival movement spread so quickly and so far. In every continent, Holiness people flocked to altars to receive their own personal Pentecost. 14
Page 2 and 3: International Pentecostal Holiness
Page 4: International Pentecostal Holiness
Page 8 and 9: Introduction 7
Page 10 and 11: Introduction outlined above, we are
Page 12 and 13: Introduction • Network resources
Page 16 and 17: Introduction Once again, the church
Page 18 and 19: Introduction the Pentecostal baptis
Page 20 and 21: Introduction E. Underwood, who had
Page 22 and 23: Introduction 1,658 churches in the
Page 24 and 25: Introduction the former Soviet stat
Page 26 and 27: Introduction During the quadrennium
Page 28: International Pentecostal Holiness
Page 31 and 32: Constitution Article II. Organizati
Page 33 and 34: Constitution Article IV. Articles o
Page 35 and 36: Constitution Article V. Understandi
Page 55 and 56: Constitution Article VI. Ordinances
Page 57 and 58: Constitution Article VII. Covenant
Page 65 and 66:
Constitution Article VIII. Church P
Page 67 and 68:
Page 69 and 70:
Page 71 and 72:
Constitution Article IX. Procedures
Page 74 and 75:
Bylaws Article I. Organizational St
Page 76 and 77:
Page 78 and 79:
Page 80 and 81:
Page 82 and 83:
Page 84 and 85:
Page 86 and 87:
Page 88 and 89:
Page 90 and 91:
Page 92 and 93:
Page 94 and 95:
Page 96 and 97:
Page 98 and 99:
Page 100 and 101:
Page 102 and 103:
Page 104 and 105:
Page 106 and 107:
Page 108 and 109:
Page 110 and 111:
Page 112 and 113:
Page 114 and 115:
Bylaws Article II. Organizational S
Page 116 and 117:
Page 118 and 119:
Page 120 and 121:
Page 122 and 123:
Page 124 and 125:
Page 126 and 127:
Page 128 and 129:
Page 130 and 131:
Page 132 and 133:
Bylaws Article III. Organizational
Page 134 and 135:
Page 136 and 137:
Page 138 and 139:
Page 140 and 141:
Page 142 and 143:
Page 144 and 145:
Page 146 and 147:
Page 148 and 149:
Page 150 and 151:
Page 152 and 153:
Page 154 and 155:
Bylaws Article IV. Clergy f. Pastor
Page 156 and 157:
Bylaws Article IV. Clergy b. For th
Page 158 and 159:
Bylaws Article IV. Clergy 1) If a L
Page 160 and 161:
Bylaws Article IV. Clergy 5. Other
Page 162 and 163:
Bylaws Article IV. Clergy Ordinatio
Page 164 and 165:
Bylaws Article IV. Clergy may be co
Page 166 and 167:
Bylaws Article IV. Clergy ministrie
Page 168 and 169:
Bylaws Article V. Financial Guideli
Page 170 and 171:
Page 172 and 173:
Page 174 and 175:
Page 176 and 177:
Page 178 and 179:
Bylaws Article VI. Trials and Appea
Page 180 and 181:
Page 182 and 183:
Page 184 and 185:
Page 186 and 187:
Page 188:
Page 191 and 192:
Communion, Holy ...................
Page 193 and 194:
Members, Authority and Duties of...
Page 195 and 196:
R Racism...........................
Page 197:
Notes 196
show all

IPHC Church Manual - Extension Loan Fund

Create successful ePaper yourself

Delete template?

Save as template?