Kingdom Prayers (Bible.org)

Focus your prayers on the bigger issues of the kingdom, knowing the coming of the kingdom is the will of God for the women in your group and their families—“Thy kingdom come; Thy will be done on earth as it is in heaven.” Study the prayers of the New Testament and see how they involved kingdom issues: character-building in those who suffered, the glory of God in the midst of persecution, and the knowledge of Jesus in the world.
Examples of kingdom prayers:

Matt. 6:33-34: Pray for ____ to seek first God’s kingdom in her life. (If there are monetary or physical needs involved, this is a condition necessary for God’s promise to supply to kick in.)

Jas. 1:2-4, 12: Pray for God to use this difficulty to produce endurance, completion, and blessing.

Jas. 1:17-18; 4:3: Pray for ___ to trust that God gives good gifts, realizing that His gifts are better than those she wants.

Eph. 1:17-21: Pray for God to give _____ wisdom and the revelation of Him in the midst of this time.

Eph. 4:1-3: Pray for _____ to walk worthy and to show forth these qualities to others with whom she is having difficulty.

Col. 1:9-12: Pray for God to fill _____ with the knowledge of His will that she may walk worthy.

Col. 3:1-4: Pray that God will give _____ the grace to set her mind on the things above rather than the circumstances.

Rom. 8:28-29: Pray that _____ will trust that God is at work in the midst of these difficulties for her good, not for her destruction. Pray that God will use this time to mold her more into the image of Jesus.

 

What is a disciple?

DISCIPLE. A disciple (from Lat. discipulus, ‘pupil, learner’, corresponding to Gk. mathētēs, from manthanō, ‘to learn’) is basically the pupil of a teacher. The corresponding Heb. term limmûḏ is somewhat rare in the OT (Is. 8:16; 50:4; 54:13; cf. Je. 13:23), but in the rabbinical writings the talmîḏ (cf. 1 Ch. 25:8) is a familiar figure as the pupil of a rabbi from whom he learned traditional lore. In the Gk. world philosophers were likewise surrounded by their pupils. Since pupils often adopted the distinctive teaching of their masters, the word came to signify the adherent of a particular outlook in religion or philosophy.
Jewish usage is seen in the NT references to the disciples of the Pharisees (Mk. 2:18). The Jews considered themselves to be ultimately disciples of Moses (Jn. 9:28), since his teaching formed the basis of rabbinic instruction. The followers of John the Baptist were known as his disciples (Mk. 2:18; Jn. 1:35). The term was probably applied to his close associates. They practised prayer and fasting in accordance with his instructions (Mk. 2:18; Lk. 11:1), and some of them cared for him in prison and saw to his burial (Mt. 11:2–7; Mk. 6:29).
Although Jesus (like John) was not an officially recognized teacher (Jn. 7:14f.), he was popularly known as a teacher or rabbi (Mk. 9:5; 11:21; Jn. 3:2), and his associates were known as disciples. The word can be used of all who responded to his message (Mt. 5:1; Lk. 6:17; 19:37), but it can also refer more narrowly to those who accompanied him on his travels (Mk. 6:45; Lk. 8:2f.; 10:1), and especially to the twelve apostles (Mk. 3:14). Discipleship was based on a call by Jesus (Mk. 1:16–20; 2:13f.; Lk. 9:59–62; even Lk. 9:57f. presupposes Jesus’ invitation in general terms). It involved personal allegiance to him, expressed in following him and giving him an exclusive loyalty (Mk. 8:34–38; Lk. 14:26–33). In at least some cases it meant literal abandonment of home, business ties and possessions (Mk. 10:21, 28), but in every case readiness to put the claims of Jesus first, whatever the cost, was demanded. Such an attitude went well beyond the normal pupil-teacher relationship and gave the word ‘disciple’ a new sense. Faith in Jesus and allegiance to him are what determine the fate of men at the last judgment (Lk. 12:8f.).
Those who became disciples were taught by Jesus and appointed as his representatives to preach his message, cast out demons and heal the sick (Mk. 3:14f.); although these responsibilities were primarily delegated to the Twelve, they were not confined to them (Mk. 5:19; 9:38–41; Lk. 10:1–16).
According to Luke, the members of the early church were known as disciples (Acts 6:1f., and frequently thereafter). This makes it clear that the earthly disciples of Jesus formed the nucleus of the church and that the pattern of the relationship between Jesus and his earthly disciples was constitutive for the relationship between the risen Lord and the members of his church. The word, however, is not found outside the Gospels and Acts, and other NT writers used a variety of terms (believers, saints, brothers) to express more fully the characteristics of discipleship after Easter.
Wood, D. R. W., & Marshall, I. H. (1996). New Bible dictionary (3rd ed.) (277–278). Leicester, England; Downers Grove, Ill.: InterVarsity Press.

 

Household of Faith

http://churchsearch2.9marks.org/locator.php?zip=92805&radius=5&x=55&y=58&action=search

The Mission of 9Marks

We believe the local church is the focal point of God’s plan for displaying his glory to the nations.  Our vision is simple: A Church that reflects the character of God.  Our mission is to cultivate and encourage  these nine marks:

1. Expositional Preaching
This is preaching which expounds what Scripture says in a particular passage, carefully explaining its meaning and applying it to the congregation. It is a commitment to hearing God’s Word and to recovering the centrality of it in our worship.

2. Biblical Theology
Paul charges Titus to “teach what is in accord with sound doctrine” (Titus 2:1). Our concern should be not only with how we are taught, but with what we are taught. Biblical theology is a commitment to know the God of the Bible as He has revealed Himself in Scripture.

3. Biblical Understanding of the Good News
The gospel is the heart of Christianity. But the good news is not that God wants to meet people’s felt needs or help them develop a healthier self-image. We have sinfully rebelled against our Creator and Judge. Yet He has graciously sent His Son to die the death we deserved for our sin, and He has credited Christ’s acquittal to those who repent of their sins and believe in Jesus’ death and resurrection. That is the good news.

4. Biblical Understanding of Conversion
The spiritual change each person needs is so radical, so near the root of us, that only God can do it. We need God to convert us. Conversion need not be an emotionally heated experience, but it must evidence itself in godly fruit if it is to be what the Bible regards as a true conversion.

5. Biblical Understanding of Evangelism
How someone shares the gospel is closely related to how he understands the gospel. To present it as an additive that gives non-Christians something they naturally want (i.e. joy or peace) is to present a half-truth, which elicits false conversions. The whole truth is that our deepest need is spiritual life, and that new life only comes by repenting of our sins and believing in Jesus. We present the gospel openly, and leave the converting to God.

6. Biblical Understanding of Membership
Membership should reflect a living commitment to a local church in attendance, giving, prayer and service; otherwise it is meaningless, worthless, and even dangerous. We should not allow people to keep their membership in our churches for sentimental reasons or lack of attention. To be a member is knowingly to be traveling together as aliens and strangers in this world as we head to our heavenly home.

7. Biblical Church Discipline
Church discipline gives parameters to church membership. The idea seems negative to people today – “didn’t our Lord forbid judging?” But if we cannot say how a Christian should not live, how can we say how he or she should live? Each local church actually has a biblical responsibility to judge the life and teaching of its leaders, and even of its members, particularly insofar as either could compromise the church’s witness to the gospel.

8. Promotion of Christian Discipleship and Growth
A pervasive concern with church growth exists today – not simply with growing numbers, but with growing members. Though many Christians measure other things, the only certain observable sign of growth is a life of increasing holiness, rooted in Christian self-denial. These concepts are nearly extinct in the modern church. Recovering true discipleship for today would build the church and promote a clearer witness to the world.

9. Biblical Understanding of Leadership
What eighteenth-century Baptists and Presbyterians often agreed upon was that there should be a plurality of elders in each local church. This plurality of elders is not only biblical, but practical — it has the immense benefit of rounding out the pastor’s gifts to ensure the proper shepherding of God’s church.

In identifying and promoting these nine marks, we are not intending to lay down an exhaustive or authoritative list. There are other significant marks of healthy churches, like prayer and fellowship. We want to pursue those ourselves as well, and we want you to pursue them with us. But these nine are the ones we think are most neglected in most local churches today, with the most damaging ramifications. Join us in cultivating churches that reflect the character of God

 

What We Believe

Article One: Scripture

The Bible is the infallible word of God, the supreme rule for faith and practice.

The sixty-six books of the Old and New Testament came from the very mouth of God and are without error in the originals. Scripture is therefore the unique and supreme guide for all it affirms, including both belief and behavior.

The teachings of the Bible are sufficient for salvation and sanctification. While there are questions of meaning and application over which we may agree to disagree, there is nothing for which we are responsible to God in terms of our salvation and sanctification that is not expressed in Scripture, either in precept or principle.

From these convictions flow the following articles of faith.

Article Two: The Trinity

There is one God, infinitely perfect, without change, creator of all yet not created, distinct from His creation yet everywhere present, perfectly balanced in all His attribute, omniscient over all time, wholly sovereign. He alone is the sole object of worship.

God exists eternally in three persons-Father, Son, and Holy Spirit-equal in essence and divine perfection, all three uncreated, executing distinct but harmonious offices.

Article Three: God the Father

God the Father is an infinite, personal spirit, perfect in holiness, wisdom, power and love. He concerns himself mercifully in the affairs of his creation, hearing and answering prayers, saving from sin all who come to him through Jesus Christ. All life is to be lived ultimately for his glory.

Article Four: God the Son

God the Son is fully God and fully human, without confusion or mixture, the unique and only Son. He was conceived by the Holy Spirit, born of the virgin Mary, lived a sinless life, died on the cross as the sacrifice for our sins, was physically raised from the dead as prophesied, ascended into heaven, and now sits at the right hand of God the Father, interceding for the saints as the sole mediator. He will return to earth and ultimately every knee shall bow and every tongue confess that Jesus Christ is Lord.

Article Five: God the Holy Spirit

God the Spirit is sent to convict the world of sin, righteousness, and judgment. He fully indwells every true believer as a guarantee of his inheritance, guides and empowers them, interceding in accordance with the will of God.

Article Six: Anthropology (Doctrine of Man)

Adam and Eve were both created in the image of God, Adam from the dust of the ground and Eve from his side. They disobeyed God and died, spiritually and physically. Therefore, all people are objects of wrath, sinners by nature and by choice. They are dead in their sins and incapable of pleasing God. Without the direct intervention of God, they will live separated from God, die in their sins, and receive the condemnation that their sin deserves.

Article Seven: Soteriology (Doctrine of Salvation)

Salvation from sin and access to God is available only through the work of Christ on the cross, given by God’s grace, mercy, and love, received solely by faith. In conversion, the believer is drawn by God to Himself, redeemed from his sins, declared wholly righteous, born again, made alive in Christ as a new creature, reconciled to God, becomes a child of God, and is filled with the fullness of the Holy Spirit through whom he is empowered for a life of obedience. Ultimately and mysteriously, it is only the elect who will truly respond to the gospel invitation.

Article Eight: Sanctification (Doctrine of Holiness)

God’s will for every believer is his sanctification. It is the necessary and certain fruit of salvation, yet not meritorious; it is God alone who saves. Through the work of the Spirit, saints are called and enabled to live lives of holiness, “in” but not “of” the world, fully dedicated disciples of Jesus Christ, persevering to the end. Disciples are declared to be sanctified through the work of Christ and are also called to become sanctified in the experiences of life.

One of the many results of sanctification is the desire to share the gospel with sinners; evangelism grows out of an awareness of what Christ has done for you.

Article Nine: Ecclesiology (Doctrine of the Church)

The church consists of all true disciples of Jesus Christ. All things exist under the supremacy of Christ, and therefore Christ and Christ alone is the head of the church. The local expression of the church is comprised of disciples gifted for the work of building up the body of Christ. While different local expressions may have different emphases, all are commanded to make disciples, which includes both evangelism and teaching obedience to all that Jesus taught. The church is to be committed to the reading of Scripture, the exhortation to obedience, and teaching of the doctrinal truths of Scripture, as well as to all that is necessary for the edification of the body, including worship, singing, prayer, and service, all to the glory of God.

Baptism and the Lord’s Supper are ordinances to be valued and observed. They are visible signs representing spiritual truths; they do not accomplish salvation. Baptism is the washing of the believer, signifying that in conversion he has died to his old life and has been raised with Christ into a newness of life in which the power of sin is broken. The Lord’s Supper is the present proclamation of Christ’s atoning death, and looks forward to his return.

Article Ten: Eschatology (Doctrine of Last Things)

Jesus will return—personally, physically, visibly to all, suddenly—and all disciples living and dead will be bodily caught up to meet Him. At the final judgment, the unrepentant will be raised to the resurrection of judgment and everlasting punishment in hell. Believers, while already having passed from darkness to light, will be raised to the resurrection of life and will enjoy the everlasting, personal presence of God in His heavenly kingdom. God’s plan of creation, redemption, and glorification will be complete.

This is the hope for which we long, which helps to motivate us now toward godly living, and which propels us to share the gospel of Jesus Christ with a lost and dying world.

 

Related Links

http://www.manilatimes.net/national/2007/may/01/yehey/life/20070501lif7.html