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 제목  [영문] 1966 휘튼 선언
 주제어키워드  1966 휘튼 선언 Whea-ton Declaration  국가  
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THE WHEATON DECLARATION

1966 휘튼 선언(The Whea-ton Declaration)



Introduction



The Wheaton Declaration was unanimously adopted by the delegates to the Congress on the Church's Worldwide Mission, an eight day convocation of evangelicals from around the world. It must be understood in the light of the background, the purposes, the expectations and the accomplishments of the Congress.

Co-chairman Louis L. King, addressed the delegates prior to the presentation of the Declaration. He said the Congress registered 938 accredited delegates from 71 countries. One hundred boards affiliated with the Interdenominational Foreign Mission Association and the Evangelical Foreign Missions Association were represented. Fifty additional agencies not affiliated with either convening association sent representatives. In addition 39 special mission interest groups, 14 non-North American agencies and 55 schools participated. The Congress was ecumenical and irenic, determined to articulate its viewpoint within the context of historic orthodoxy.

Mr. King made it clear that the Declaration was drawn by fallible, finite men who made no claim to omniscience. It is only a beginning and is subject to correction and change as God gives new insights and evangelicals reflect on the implications of what they have said. The Declaration is conditioned by the problems peculiar to our age and it addresses itself to those issues. Changing circumstances in the future will undoubtedly call for more congresses and additional declarations.

It was not anticipated that all of the delegates would agree with everything in the Declaration, nor was it intended that they should. In its final form it was a consensus, a collective opinion of the Congress. The conclusions reflect the opinions of the delegates after they had discussed the position papers, and their judgments were passed on to those responsible for drawing up the final draft.

The Congress, due to inherent limitations, was unable to discuss some important subjects of current interest, but their omission is no indication of unconcern. Nothing was said about the Jews. War and peace were not discussed. Communism as such was not on the agenda. The role of the United Nations and China's relation to it and to the world were excluded. The Congress deliberately limited its discussions and its Declaration to the ten subjects agreed upon in advance.

The Declaration does not bind those agencies whose delegates adopted it unanimously. It is passed on to them and to others to whom it is addressed as an expression of the deepest convictions of the Congress. Every agency is called upon to study it, to test its statements and to accept and act upon them as they are convinced of the truths contained therein.

Following the adoption of the Declaration the delegates solemnly repeated in unison the Covenant which binds them to finish the Church's God-give task of evangelizing the world in this generation. They sang A Mighty Fortress, the hymn Spirit and confident that He had spoken through the Congress to them and to the world.



Wheaton declaration



Subscribed by the Delegates to

THE CONGRESS ON THE

CHURCH'S WORLDWIDE MISSION

Convened at Wheaton, Illinois

April 9-16, 1966



What urgency has prompted one thousand representatives and servants of the Church of our Lord Jesus Christ to convene this Congress on the Church's Worldwide Mission? What contemporary situation has compelled us to meet together to engage in serious study and consultation? What warrants the audacity that directs a comprehensive Declaration from ourselves to our constituencies, to fellow believers beyond our boundaries, and to a non-believing world? What challenges, what issues confronting Christians everywhere necessitate this kind of reaction and response?

In answer to these questions we make earnest and detailed reply. We are constrained to speak out of a love for christ, a jealous regard for His glory in the Church, and a deep concern for man's eternal welfare. Indeed, our response to God's calling leaves no alternative. WE MUST SPEAK.



CERTAINTY IS NEEDED......

Many evangelical Christians are anxious and uneasy. Some are uncertain about the validity of biblical affirmations in this age of change. Why should we put heart, strength, and resources into the proclamation of christ to every tribe, tongue, and nation of this burgeoning generation? This uncertainty demands that we make a Declaration to bring the biblical 0mission of the Church back into focus. WE MUST REITERATE OUR CERTAINTY.



COMMITMENT IS NEEDED.....

Many evangelical Christians are anxious and uneasy. Some are uncertain about the validity of biblical affirmations in this age of change. Why should we put heart, strength, and resources into the proclamation of Christ to every tribe, tongue, and nation of this burgeoning generation? This uncertainty demands that we make a Declaration to bring the biblical mission of the Church back into focus.

WE MUST REITERATE OUR CERTAINTY



COMMITMENT IS NEEDED...



Disturbing secular forces are at work in the hearts of Christians, eroding their commitment to Christ and His missionary purpose. We increasingly shrink from a "tough world growing tougher," turn deaf ears to appeals for costly advance, and rationalize: "Why not be content with past gains? After all, the Church is now worldwide. Let the younger churches finish the job." We need honest self-criticism and ruthless exposure of our heart attitudes in the light of Holy Scripture. Self-examination must be followed by application of the correctives. The situation demands deep renewal of our commitment to christ's Lordship and willingness to pay any price and suffer, if need be, that this may be accomplished by the Holy Spirit in us and in His Church. WE MUST ISSUE AND HEED THIS CALL.



DISCERNMENT IS NEEDED.....

Protestantism is afficted with doctrinal uncertainty, theological novelties, and outright apostasy. Satan is active, sowing tares among the wheat, energizing false witnesses to propagate doubt and destroying true faith. Christians need the will and ability to "discern the spirits whether they be of God." The Church needs the courage to implement the New Testament disciplinary process to guard its purity, its peace, and its unity. God's people need the prophetic voice, calling for a separation from sin and error. WE MUST LIFT THAT VOICE.



HOPE IS NEEDED....

The world is in upheaval. Forces inimical to the Christian faith are growing stronger and more aggressive. Political movements, especially communism, call for the worship of collective man. They boast that man, unaided by any "god," will perfect society. They often lock step with ancient ethnic religions, resurgent and militant in outreach. Pseudo-Christian cults multiply and grow, feeding on man's innate desire for spiritual authority. A new challenge faces the Church loyal to biblical Christianity. What of the abiding sufficiency of Jesus Christ in this context of struggle and mounting hostility to His people? A declaration of hope is urgently needed.

WE MUST PROCLAIM THAT HOPE.



CONFIDENCE IS NEEDED....

God is sovereign in our times. We believe in Him, in the progress of His gospel, and in His triumph in history. We see abundant evidence of His gracious working in the Church and among the nations. We rejoice that we can speak of the Church's universality. We believe there are witnesses to Christ and His gospel in every nation, pointing to the certainty of God's ultimate triumph. "This gospel of the kingdom shall be preached in all the world for a witness unto all nations ; and then shall the end come. (Matthew 24:14). The Scriptures emphatically declare that Christ will return when the gathering out of His true Church is completed. All human history shall be consummated in Him (Ephesians 1:10 Phillips).

WE MUST AFFIRM THIS CONFIDENCE.



CONFESSION IS NEEDED....

Acknowledging our unworthiness, we address the worldwide household of faith, our brothers and sisters n christ throughout the nations. Although we, like them, are the objects of God's grace, having been "washed····sanctified····justified in the name of the Lord Jesus, and by the Spirit of our God," we nonetheless feel the shortcomings of our service in the Church.

We have sinned grievously. We are guilty of an unscriptural isolation from the world that too often keeps us from honestly facing and coping with its concerns. In our Christian service we depend too much on promotion and publicity, too little on importunate prayer and the Holy Spirit. We frequently fail to communicate the gospel in a relevant, winsome fashion. We do not consistently develop Christians of outgoing evangelistic witness and high ethical concern. We ask our God and our brethren to forgive us.

But our confession must be more specific. When we make an honest, objective appraisal of our past ministry in the light of the Scriptures, we find that we have often failed :

To stress sufficiently the blessed hope of our Lord's return as an incentive to personal holiness and missionary passion.

To stress sufficiently the blessed hope of our Lord's return as an incentive to personal holiness and missionary passion.

To discern in any adequate fashion the strategic significance of the task of multiplying churches in receptive populations.

To trust fully the Holy Spirit's leadership in newly planted congregations, thereby perpetuating paternalism and provoking unnecessary tensions between national churches and missionary societies.

To apply scriptural principles to such problems as racism, war, population explosion, poverty, family disintegration, social revolution, and communism.

To encourage that form of cooperation that would eliminate costly, inefficient duplication of administrative structures and increase the extent of our outreach.

These failures, which we recognize with contrition, require of us this objective appraisal, and an abedient response to the corrective authority of Scripture.

WE MAKE THIS CONFESSION.



EVANGELICAL CONSENSUS IS NEEDED····

In addition to examining and rectifying our failures, we have an obligation to examine religious movements that challenge the uniqueness and finality of biblical Christianity. This Congress has been convened because of our concern for deeper insight and more balanced thinking about the peculiar threat they pose to our biblical faith.

The Roman Catholic Church, its outward stance and internal organization altered by Vatical Ⅱ and its previous intolerance tempered by an apparent desire for open dialogue, requires our careful assessment and response.

Contemporary Protestant movements that boldly contend for the non-existence of the Gospel revealed by God, that propagate a neo-universalism denying eternal condemnation, that substitute inter-church reconciling service for aggressive evangelism, that blur the biblical distinction between 'Church" and "Mission" between Romanism and Protestantism, and that create ecclesiastical organizations moving in the direction of a worldwide religious monopoly, likewise demand a careful assessment and response.

Pseudo-christian cults that feed on man's innate desire for spiritual authority, in their intensive efforts to subvert the faith of untaught christians and in their deceitful parading of themselves as the true followers of Christ, likewise demand a careful assessment and response.

Non-Christian religious systems, such as Islam, Hinduism and Buddhism in their new missionary vigor, pose an oppressive threat to the growth of the Church and likewise demand careful assessment and response. WE MUST DEFINE THIS CONSENSUS.



OUR AUTHORITY···

In line with apostolic precedent, we appeal in the many issues that confront us to the Bible, the inspired, the only authoritative, inerrant Word of God. The Scriptures constitute our final rule of faith and practice. With the Apostle Paul, "we also believe, and therefore speak" (Ⅱ Corinthians 4:13). Furthermore, the New Testament gives us the apostolic norm for balance between proclamation (kerygma) and service (diakonia). We ask only that those of like faith ponder our words in the light of Scripture, and thereby ascertain their truthfulness.



THE GOSPEL····

We regard as crucial the "evangelistic mandate." The gospel must be preached in our generation to the peoples of every tribe, tongue and nation. This is the supreme task of the Church. We accept the New Testament description of "the gospel." By it we have entered into spiritual life. The gospel concerns the Godman, Jesus of Nazareth, who appeared in time and through whom God acted in a unique fashion. though crucified and put to death, He was resurrected bodily by God's power. Christ died for us, shedding His blood as an atonement for our sins. In and through Him all men can be reconciled to God, made fit for His presence and His fellowship.



In Him has been made possible a new type of life, a Christcentered, Christcontrolled life. Throught the crucified and risen Lord Jesus Christ, we call every man, wherever he may be, to a change of heart toward God (repentance), personal faith in Jesus christ as Savior, and surrender to His Lordship. The proclamation of this "good news" has at its heart the explicit imperative, "Ye must be born again."(John 3:7). God says He will judge the world by His crucified, risen son. We believe that if men are born again they will be subject to eternal separation from a righteous, holy God. "Except ye repent, ye shall all likewise perish"(Luke 13:3).



WE NOW ADDRESS OURSELVES TO THOSE CRUCIAL ISSUES PARTICULARLY RELATED TO THE CHURCH'S WORLDWIDE MISSION IN OUR DAY····





MISSION-AND SYNCRETISM



The Underlying Issues.

On this shrinking planet, with all human affairs moving toward an age of universality never previously witnessed, many voices call for a religion that has universal validity. The gospel of Jesus Christ is the message that has this validity. Syncretism, for our purposes, is the attempt to unite or reconcile biblically revealed Christian truth with the diverse or opposing tenets and practices of non-Christian religions or other systems of thought that deny it. Alarming are the deviant and heretical views within Christendom advocating a depersonalized theism acceptable to religions of East and West. Such syncretism denies the uniqueness and finality of Christian truth.

Since syncretism readily develops where the gospel is least understood and experienced, great clarity must be sought in presenting the uniqueness of Jesus Christ and the precise message of His saving work as revealed in the Bible. For effective, relevant communication of the gospel across cultural and religious barriers, we must first divest our presentation of those cultural accretions which are not pertinent to essential gospel truth. The truth should then be communicated in the context of the meaningful and pertinent linguistic and cultural terms of people that they may also come to a decisive understanding of the gospel.

We must resist syncretism in spite of any opposition we may encounter, and we must bear our testimony with humility and dignity.





The Witness of the Scriptures.

The Old Testament prophets were unrelenting in their witness against the syncretistic practices of Israel. The New Testament apostles likewise combatted the syncretistic tendencies of their age, such as Gnosticism, in their defense of the gospel. Our dominant thrust is that the one and only true God has disclosed Himself in Jesus Christ, the incarnate Word, and in the Scriptures, the written Word. Biblical faith is unique because it is revealed. To add to it or to change it is to pervert it. "God, who···· spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son···"

(Hebrews 1:2, 2).



WE THEREFORE DECLARE

That, while seeking greater effectiveness in the communication of the Christian faith and acknowledging the uniqueness and finality of Jesus Christ, we will expose the dangers of syncretism.

That, in the communication of our faith we must avoid unbiblical cultural accretions and emphases that may tend to obscure Christian truth.

That, we will acquaint our total leadership more carefully with the religious beliefs and thought-forms of the peoples among whom they live and serve, relative to syncretistic tendencies.





MISSION-AND NEO-UNIVERSALISM



The Underlying Issues.

During the first nineteen centuries of the history of the Church, any teaching suggesting that all men ultimately would be redeemed was vigorously rejected as heretical. In our day, universalism is rapidly coming into the mainstream of teaching acceptable to some leading Protestant and Roman Catholic theologians. Many prominent church leaders increasingly champion this viewpoint. The new universalism is based upon a fragmented usage of Scripture, not on an exposition of the Scriptures in total wholeness and context.



The teaching of universalism, which we reject, states that, because Christ died for all, He will sovereignly and out of love bring all men to salvation. It proclaims the essential and final unity of the human race, which will never be broken - now or in the future-by God or by man. All mankind is "reconciled" ; those who have met Christ have an advantage above those who have not, but it is a difference in degree, not in principle. If men do not believe the gospel in this life-even of they reject it-their guilt and punishment will ultimately be removed. They are simply not conscious of the riches they possess.



The issue with universalism is not simply one of elevating human reason above the clear witness of the Scriptures and biblical Christianity. The whole mission of the Church is affected. The universalist merely proclaims a universal Lordship of Christ and summons men to acknowledge it in their lives. This can readily lead to syncretism and the eventual abandonment by the Church of its missionary calling. Christ is being betrayed by those calling themselves His friends.

The Witnes of the Scriptures.

We fervently accept the universal character of the claims of Scripture : God loves the world (John 3:16) ; Christ is the propitiation for the sins of the whole world (I John 2:2) ; all things have been reconciled to God through Christ(Colossians 1:20). God desires all men to be saved (I Timothy 2:4), and to men to be saved (I Timothy 2:4), and to unite all things in Christ (Ephesians 1:9, 10)so that every knee should bow and every tongue confess His Lordship (Philippians 2:10,11), "that God may be all in all" (I Corinthians 15:28). Scripture, however, must explain Scripture. Christ taught eternal punishment as well as eternal life. He spoke of the cursed as well as the blessed (Matthew 25:34, 41, 46). Paul taught eternal destruction and exclusion from the presence of the Lord of all who obey not the gospel of our Lord Jesus (Ⅱ Thessalonians 1:8,9). Although God's claims are universal and His triumph will be universal, yet His saving grace is effective only in those who believe on Christ (John 1:12). There is a geaven and a hell ; there are the saved and the lost. Scriptures gives us no other alternative ; we must take seriously all it says of the wrath and judgments of the God and Father of our Lord Jesus Christ.



WE THEREFORE DECLARE

That, we will, ourselves, be more forthright and thorough in our preaching and teaching of the testimony of the Bible on the awful reality of eternal loss through sin and unbelief.

That, we shall encourage all evangelical theologians to intensify their exegetical study of the Scriptures relating to eternal punishment and the call to redemption and reconciliation.

That, since the mission of the Church inescapably commits us to proclaim the gospel which offers men the forgiveness of sins only through faith in Jesus Christ, our verbal witness to Him should accompany our service to the poor, the sick, the needy, and the oppressed.

That, the repudiation of universalism obliges all evangelicals to preach the gospel to all men before they die in their sins. To fail to do this is to accept in practice what we deny in principle.





MISSION-AND PROSELYTISM



The Under Iying Issues.

The word "proselytism" means "the making of a convert, especially to some religious sect, or to some opinion, system, or party." Recently the word has also been used as a charge against evangelistic effort, especially among those who are members of any denomination or other ecclesiastical body. In reaction to the dynamic witness of evangelicals, some religious groups and nationalistic forces have demanded that "proselytism can and should be controlled."

The proselytism that includes forced conversions or the use of unethical means (material and/or social) is contrary to the gospel of Christ and should be distinguished from that which is biblical and genuine.



The Witnes of the Scriptures.

Throughout the New Testament the apostles and other Christians ceaselessly proclaimed Christ and persuaded men to accept Him, renouncing their old religious allegiances and joining the Christian church Acts 5:29 ; 8:4 ; 13:15-41 ; 18:4-11 ; 19:8). The Jews through whom the revelation of God was transmitted and the idol-worshipping Gentiles alike were exhorted to repent, believe, and be baptized ; they became members of a church.



WE THEREFORE DECLARE

That, all followers of Christ must disciple their fellowmen. From this obligation there can be neither retreat nor compromise.

That, we shall urge church and government leaders throughout the world to work for the inalienable right of full religious liberty everywhere. This means freedom to propagate and to change one's faith or church affiliation, as well as the freedom to worship God.

That, we shall obey God rather than men in resisting the monopolistic tendencies both within and whthout Christendeom that seek to stifle evangelical witness to Jesus Christ.

That, we shall not use unbiblical, unethical methods of persuading people to change their religious allegiance. However when we seek the conversion of unregenerate men, even though they may be religion, we are fulfilling our biblical mandate.





MISSION-AND NEO-ROMANISM



The Underlying Issues.

some remarkable changes have taken place within the Roman Catholic Church that have introduced a new climate in its relations with Protestantism, Orthodoxy, Judaism, and the secular world. Differences that were once clearly etched have now be come blurred. In this revolutionary age, churchmen increasingly call for Catholic and Protestant renewal in order to solve cooperatively the human problems of our era.

Vatican Ⅱ has accelerated this desire for renewal. New emphases on bilical research have created formidable problems for Roman Catholic leaders.

Catholic Church authorities have never been so vocal in calling for an intensification of worldwide missionary activity. Many of their theologians display great interest in speculative unversalism and existentialism. They also consider Protestants as "separated brethren" and desire friendly relations with them. And yet, whereas Roman Catholic practicesl may change, they say their dogmas are unchangeable. According to the Roman Catholic view, reunion of the churches must be on papal terms.

Though the roman Catholic Church has a high view of Scripture, tradition continues to have a determinative authority. Its reform of the Mass is only a reform of the liturgy of the Mass. It has not a bandoned any of its uniblical dogmas concerning Mary, papal infallibility, etc.



The Witness of the Scriptures.

The Word of God pronounces its own judgment upon the sacerdotalism and sacramentalism of the Roman Catholic church. The Scriptures teac :

·The Bible as the infallible revelation from God (sola scriptura) (Ⅱ Timothy 4:15-17).

·There is "one mediator between God and men, the man christ Jesus" (Ⅰ Timothy 2:5).

·The finished work of Christ with nore -presentation of that sacrifice (Hebrews 10:14).

·Justification by faith alone, apart from works(sola fide) (Romans 1:17 ; 3:20-26).

·The universal priesthood of all believers (Ⅰ Peter 2:5, 9 ; Hebrews 10 :19-22).

·Mary herself needed a Savior (Luke 1:46-48).

·In the celebration of the Lord's supper the elements remain, in form and essence, bread and wine (ⅠCorinthians 11:25-26 with I corinthians 10:17).

·Jesus Christ is the only Head of the Body which is His Church

(Ephesians 1:20-23).



WE THEREFORE DECLARE

That, we rejoice in the wider use of the scriptures among Roman Catholics.

that, we shall pray that all those who study the Scriptures may be led by the Holy spirit to saving faith in christ.

That, we shall urge evangelicall to seize today's unique opportunities for witness among Roman Catholics.

That, we recognize the danger of regarding the Roman Catholic church as "our great sister Church," even as we reaffirm the abiding validity of the Scriptural principles of the Reformers, that salvation is through faith in Christ alone and that the Bible is the only rule of faith and practice.



MISSION-AND CHURCH GROWTH

The Underlying Issues.

The Church's work is to preach the gospel and plant congregations in every community. The implementation of this mission is being retarded by :

·Too little sensitiviity to the authority and strategy of the Holy Spirit.

·Too much missionary control.

·Too much dependence on paid workers.

·Too little training and use of the great body of laymen.

·Complacency with small results long after a larger response could have been the norm.

·Failure to take full advantage of the response of receptive peoples.

·Overemphasis on institutionalism at the expense of multiplying churches.

In today's world vast untouched areas are still to be found near existing churches. Huge sections of cities containing but a few congregations are increasingly responsive to the gospel. It is God's will that churches be multipled. Thus the missionary still has an essential place in the dynamism of church growth even as he continues to exercise a spiritual ministry in the churches already extablished. But his particular ministry will be in the vanguard of planting new congreagations.



The Witness of the Scriptures.

In the Acts of the Apostles local congregationswere God's primary agents for the widespread dissemination of the gospel,. The total mosilization of the people and resources of the churches in effective , continuous evangelistic outreach is indispensable to the evangelization of the world(Acts 17 : 1-4 with Ⅰ thessalonians 1 : 8, 9 ; Ephesians 4 : 16). Church planting has the priority among all other missionary activities, necessary and helpful though they may be.

Apostolic procedures point to a confidene in the local church under the control of the Holy Spirit (Acts 14 : 23, Romans 15 : 14). True, on occasion, local churches experienced spiritual failure, buy despite such setbacks the church moved on and outward. From the beginning the churches governed, supported, and reproduced themselves(Acts 19 : 10, 20).



WE THEREFORE DECLARE

That, we reaffirm our confidence in and dependence on the Holy Spirit and call on the church to pray for that revival which is indispensable for its growth and outreach.

That, we call upon all churches, mission societies and training institutions to study diligently the nature, ministry and growth of the church as set forth in the Scriptures.

That, we urge that research be carried on by nationals and missioncries in all parts of the world to learn why churches are or are not growing and make such knowledge available.

That, we urge the missionary enterprise to evaluate church growth opportunities now overlooked and to review the role, methods, and expenditures of our agencies in the light of their significance to evangelism and church growth.

That, we should devote special attention to those people who are unusually responsive to the gospel and will reinforce those fields with many laborers.

That, we must pary earnestly that the Hold Spirit will bring the less responsive fields to early harvest. We will not leave them untended.



MISSION-AND FOREIGN MISSIONS

The underlying Issues.

In this day of unprecedented missionary activity, urgent questions are being asked. What is the role of the missionary? What is his relation to the national church? Is his allegiance primarily to the church that sent him or to the newly extablished national church with which he serves? Who is to administer funds coming from the sending churches? How should such funds be used? Should the churches be fully self-supporting? Should church and mission organizations remain separate and distinct, or should the latter lose their identity? the issue is whether missionary service as presently conducted is in accord with Scripture.

currently many claim it is impossible to maintain on biblical grounds the concept of the missionary society as a sending agency distinct from any national organization of churches on the field. Such thinking tends to obliterate the distinctive ministry of "foreign missionary." This kind of emphasis may diminish interest in missionary vocation on the part of Christian youth.

The Witness of the Scriptures.

In obedience to the Great Commission, the church has the continuing responsiblity to send missionaries into all the world (Matthew 28 : 18-20 ; Acts 13 : 1-4).

The New Testament says many went forth according to our Lord's command. As a result believers were added to the Body of Christ. (Acts 8 : 12 ; 11 :21,24). New converts were gathered into congregations where they found fellowship and grew in grace (Acts 2 :42 ; 9 : 31).

God gave to the churches apostles, prophets, evangelists, and teaching pastors (Ephesians 4 :11). The apostles founded churches ; they taught and functioned as advisors in the selection of local leadership(Titus 1 :5) ; they strengthened and exhorted the churches (Acts 14 :22 ; 15 :41) ; they charged leaders with specific responsibilities of office (I Timothy 1 :18 ; 3 :1-14) ; they also gave guidance in matters of discipline and doctrine (I Corinthians ; acts 15). The Holy Spirit works similarly through missionaries today.

In the New Testament no clearly defined struchture for churchmission relationships can be adduced.



WE THEREFORE DECLARE

That, we encourage church and mission leaders to define the rold and to enlarge the vision of those called to pastoral or missionary service.

That, the proper relationship between churches and missions can only be realized in a cooperative partnership in order to fulfill the mission of the Church to evangelize the world in this generation.

That, the mission society exists to evangelize, to multiply churches, and to strengthen the existing churches. Therefore we recognize a continuing distinction between the church established on the field and the missionary agency.



MISSION-AND EVANGELICAL UNITY

The Underlying Issues.

The unity of the Church of Jesus Christ is directly and significantly related to ehr worldwide mission. Our Lord's earnest petition to the Father on behalf of His Church (John 17)was for her essential spiritual unity and its visible expression in the world. His concern "that they all may be one" was in order "that the world may know that thou hast sent me."

Today many voices call for organizational church union at the expense of doctrine and practice (faith and order). Denominational divisions are seen as the great "scandal" of our day. Union becomes a major objective. However, organizational church union of itself has seldom released a fresh missionary dynamism or an upsurge of missionary recruitment.

Chirstians having been regenerated by the Holy spirit and who agree on the basic evangelical doctrines can experience a genuine biblcal oneness, even if they belong to different denominations. Such biblical oneness cannot exist among those who have not been regenerated or among those who disagree on the basic evangelical doctrines, even if they belong to the same denomination. Evangelicals, however, have not fully manifested this biblical oneness because of carnal differences and personal grievances ; and thus missionary advance and the fulfillment of the Great Commission have been hindered.



The Witness of the Scriptures.

Concerning the nature of the unity of the Church we learn from scripture :

·It is a unity given by God, to be preserved (John 17 :21 ; Ephesians 4:3-6).

·It is a unity of essence, a new regenerate society whose individual member have been given a new nature-life in the Spirit (John 3 :6 ; Corinthians 12 :13 ; Ⅱ Corinthians 5 :17 ; Ⅱ Peter 1 :4).

·It is a unity of belief, centered in the Person and work of Jesus Christ (I corinthians 15 :1-4 with Galatians 1 :8 ; Ephesians 4 :12-16 ; Colossians 1 :27-29). ·

·It is a unity intrinsic to the fulfillment of God's missionaryh purpose for the world (John 17 :20, 21, 23 :Ephesians 4 :16 ; Philippians 1:27).



WE THEREFORE DECLARE

That, we are one in Christ Jesus, members of His Body, born again of His Hold spirit, although we may be diverse in our structured relationships.

That, we will endeavor to keep the unity of the Spirit in the bond of peace so that the world may beleve.

That, we will encourage and assist in the organization of evangelical fellowships among churches and missionary socienties at national, regional, and international levels.

That, we will encourage evangelical mission mergers when such will eliminate duplication of administration, produce more efficient stewardship of personnel and resources and strengthen their ministries.

That, we caution evangelicals to avoid establshing new churches or organizations where existing groups of like precious faith satisfactorily fill the role.





MISSION-AND EVALUATING METHODS



The Underlying Issues.

A new age of intellectual advace has brought with it radical changes that require a new appraisal of missionary methodology. We are faced with new masses of humanity, we have developed new means of mass communication, we have been caught up in the maelstrom of new learning in the social sciences, and we sense man's frightening estrangement from God, himself and society.

Churches and missions have been influenced by this ferment. Some have been influenced by this ferment. Some have profited greatly from the insights of psychology, anthropology, sociology, and business management. Others regard the use of such insights as a wrong invasion of the religicus by the secular. They question evaluating personal and organizational activity in the light of such procedures.

The best results come when, under the Holy Spirit, good principles of communication are combined with clear understanding of cultural and social patterns and applied to the proclamation of the Gospel. The great danger arises when there is an overdependence on techniques and learning that minimizes or leaves our the Holy Spirit.

Missionary methodology cannot be evaluated only in terms of anthropological and sociological relevance. Two realms are involved : the Church, as it reflects the holiness and redemptive purpose of god ; and culture, as it reflects finite and sinful man. Hence, while the social sciences afford considerable insights for missionary methods, yet these must be subjected to the corrective judgment of Scripture.



The Witness of the Scriptures.

Christ left us His example of evaluating one's life and service (John 17). His disciples knew themselves to be God's men, doing God's work in God's way ; and they called on Christians to follow their example (I Corinthians 4 :17 ; 11 :1 ; Philippians 3 :17 ; Ⅱ Timothy 1 :8, 13 ; 2 :2, 7 ; 3 :10-15). Theri communication of the gospel was culturally relevant among Jews, barbarians, and inteelectual Greeks (Acts 13 :14-43 ; 14 :8-18 ; 17 :22-31 ; ⅠCorinthians 9 : 19-23).

The Scriptures approve organization and the delegation of authority (Acts 6 :2-4). They do not detail methods of organization and ministry, but they emphasize our dependence upon the Holy Spirit to Produce spiritual results in the lives of people (Ⅰ Corinthians 2 :1-5).

Christ thoroughly instructed and trained His disciples in personal conduct and in methods of evangelism. He also taught them their need of the Holy Spirit's menistry (Luke 24 :49 ; John 15 :5, 26, 27 ; 16 : 17-15).

WE THEREFORE DECLARE

That, we acknowledge our utter dependence upon the Holy Spirit in every aspect of our missionary calling.

That, God's primary method for evangelism and church planting is the ministry of Spirit-gifted and empowered men and women preaching and teaching the Word or God.

That, we will engage in periodic selfcriticism in the light of the Scriptures and contemporary insights and seek more effective ways to attain our objectives.

That, we urge extensive reading and research in the field of cross-cultural communication in order to propagate the gospel better.

That, we will make the best use of all means for communicating the gospel, carefully guarking ourselves against overdependence upon mass media at the expense of personal witness.

That, we encourage all missionaries and candidates to study in such areas as mass communication, anthropology, and sociology, while recognizing the priority of Bible knowledge and spiritual preparation.

That, we will seek more effective means to evangelize and bring to spiritual maturity the masses of youth in the world today.

That, we need to improve our missionary recruiting teachiques, upgrade missionary educational preparation and reduce our drop-out rates.



MISSING - AND SOCLAL CONCERN

TheUnderlying Issues.

Whereas evangelicals in the Eighteenth and Nineteenth Centuries led in social concern, in the Twentieth Century many have lost the biblical perspective and limited themselves only to preaching a gospel of individual salvation without sufficient involvement in their social and community responsibilities.

When theological liberalism and humanism invaded historic Protestant churches and proclaimed a "social gospel," the convication grew among evangelicals that an antithesis existed between social involvement and gospel witness.

Today, however, evangelicals are increasingly convinced that they must involve themselves in the great social problems men are facing. They are concerned for the needs of the whole man, because of their Lord's example, His constraining love, their identity with the human race, and the challenge or their evangelical heritage.

Evangelicals look to the Scriptures for guidance as to what they should do and how far they should go in expressing this social concern, without minimizing the priority of preaching the gospel of individual salvation.

The Witness of the Scriptures.

The Old Testament manifests God's concern for social justice (Micah 6 : 8). Our Lord, by precept and example, stressed the importance of ministering to the physical and social, as well as spiritual needs of men (Matthew 5-9). His dealings with the Samaritans involved Him in racial and social issues (Luke 9 :51-56 ; John 4 :1-30 ; Luke 10 :25-37).

His disciples followed His example(Galatians 2 :10 ; Colossians 3 :11, James 1 :27 ; 2 : 9-11). They taught and respected the role of government in promoting civil justice (Romans 13 and Ⅰ peter 2). The two great commandments are : "Love the Lord thy God ··· and thy neighbor as thyself" (Mark 12 :29-31).



WE THEREFORE DECLARE

That, we reaffirm unreservedly the primacy of preaching the gospel to every creature, and we will demonstrate anew God's concern for social justice and human welfare.

That, evangelical social action will include, wherever possible, a verbal witness to Jesus Christ.

That, evangelical social action must avoid wasteful and unnecessary competition.

That, when Christian institutions no longer fulfill their distinctively evangelical function they should be relinquished.

That, we urge all evangelicals to stand openly and firmly for racial equality, human freedom, and all forms of social justice throughout the world.



MISSION-AND A HOSTILE WORLD

The Underlying Issues.

the world is hostile to the Church because it is hostile to God. His Church is at war, not at rest. True to the prophecy of the Lord, the faithful Church has always experienced hostility.

In our age, however, this hostility has been intensified by the rise of atheistic communism, extreme nationalism, and corrupted forms of christianity. The ultimate source of hostility is the "Prince of this World." He has even infiltrated some churches, whose apathy, indifference, selfishness, and failure to fulfill their mission disclose only too well Satan's opposition.

The Church is often rent asunder. Suffering defeat, crowded and buffeted, it seeks to understand the paradox of the promise of the Lord that the gates of hell shall not prevail against it. However, we need not despair of the Church for we believe in its final triumph.

The witness of the Scriptures.

Christ witnessed to the personality, purpose and power of Satan (Mattew 4 :1-11 ; Luke 8 :12 ; 11 : 14-26). The apostles recognized Satan's ceaseless opposition to the propagation of the gospel and the growth of the church (Ephesians 6 :10-18 ; Ⅱ Corinthians 4 :4 ; Ⅰ Thessalonians 2 :18).

Satan's strategy is varied (Ⅱ Corinthians 2 :11), subtle (Ⅱ Corinthians 11 : 3, 4), and relentless (Ⅰpeter, 5 :8). false preachers (Matthew 24 : 5), false preachers (Ⅱ Corinthians 11 :13-15), false preachers and teachers (Ⅱ Peter 2 :1-3), and false doctrines (Ⅰ Timothy 4 :1-3).

Christians are called to follow Christ, to believe and to suffer, to witness and to bear the cross (John 20:21 ; Philippians 1 :29 ; Luke 9 :23-26). In love for God and man, they suffer to effect the calling out and perfection of the Church (Colossians 1 :24). Faithful christians strive together in persevering prayer (Acts 4 : 24-31).

WE THEREFORE DECLARE

That, we reaffirm our trust in the sovereign god, His triumph in history and the victory of His Church.

That, we will seek to recognize Satan's devices in the light of Scripture and resist him in the power of the Holy Spirit and on the basis of the finished work of Christ.

That, we should meet persecution by obeying the Lord's command to love our enemies, bless those who curse us, do good to those who hate us, and pray for those who despitefully use us.

That, our supreme loyalty is to Jesus Christ and all of our racial, cultural, social, and national loyalties are to be in subjection to Him. We will particularly encourage all Christian workers in churches and missions to discern and remove the tension among themselves.

That, we are deeply moved by the courageous witness of suffering christians in many lands ; that we will sustain them more faithfully by paryer ; and that we will trust God for grace, should we be called upon to suffer for His sake.

That, we call all believers to persistent prayer in the Spirit, believing that prayer and the proclamation of the gospel are the weapons of our warfare.



IN THE SUPPORT OF THIS DECLARATION WE

the delegates here assembled

in adoration of the Triune god,

with full confidence in Holy Scripture,

in submission to the Lord Jesus Christ,

and looking for His coming again,



DO COVENANT TOGETHER

for God's eternal glory,

and in response to the Holy Spirit,

with renewed dedication,

and in our oneness in Christ as the people of God,



TO SEEK

under the leadership of our Heead,

with full assurance of His power and presence,



THE MOBILIZATION OF THE CHURCH

its people, its prayers, and resources,



FOR THE EVANGELIZATION

OF THE WORLD IN

THIS GENERATION

so, help us God!

AMEN.



Wheaton, Illinois

April 16, 1966



                  






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