Rosedale Bible College : Vision : Definition

A Joint Statement by the Faculty of Rosedale Bible College
June 16, 2006

See also Evangelical Anabaptism on Purpose, by Faculty Member Reuben Sairs

In response to the newly adopted vision of Rosedale Bible College as “a center for the advancement of an engaged and evangelical Anabaptist faith,” the RBC faculty gathered for a five-day consultation aimed at defining the phrase “evangelical Anabaptism” for the college community. The following statement is the culmination of that event. It is not intended to be a comprehensive doctrinal discourse (RBC affirms the Statement of Theology adopted by Conservative Mennonite Conference), but rather a succinct declaration of the unique tenets of evangelical Anabaptism as we understand them.

Our vision as Rosedale Bible College is to be a center for the advancement of an engaged and evangelical Anabaptist faith. Realization of this vision means, among other things, that we will become an intellectual and spiritual gathering place for the evangelical Anabaptist faith community and, in the process, facilitate the formulation, articulation, and propagation of a vital biblical Anabaptism.

By “vital biblical Anabaptism” we mean an expression of Christian faith which seeks, as its highest goal, to know Christ. True knowledge of Christ is grounded in the Scriptures, begins with personal faith, and issues in a life of faithful discipleship. As Christians committed to “vital biblical Anabaptism” . . .

1. We uphold the full inspiration and authority of Scripture and the importance of historical Christian orthodoxy. We further believe that . . .

The Scriptures are the Word of God written, verbally inspired by the Holy Spirit and without error in all they affirm.
Divine inspiration and authority extends to, and is limited to, the traditional Protestant canon of both Old and New Testaments.
The Scriptures alone are the final authority for belief and practice.
Historical orthodoxy represents the foundational tenets of biblical faith and preserves sound apostolic doctrine.

2. We believe in the finality of the New Testament. It is the completion of the written revelation of God’s Word to all people. We further believe that . . .

The New Testament implicitly asserts its supremacy whenever it affirms the priority of the New Covenant in Jesus’ blood.
Priority should be given to the New Testament because it focuses on the teachings and acts of Jesus Christ and includes instructions for believers and the church under the New Covenant.

3. We believe that every individual’s priority response to the love of God, which is revealed in the Scriptures and evidenced in the life, death, and resurrection of Jesus Christ, is personal faith leading to the experience of New Birth by the Spirit of God. We further believe that . . .

In simple, child-like faith we turn from sin to Christ.
In conversion we experience the amazing grace of God and receive the power and presence of the Holy Spirit.
In baptism we give testimony to our faith and our new relationship with God.

4. We are called and commissioned by Christ to share the good news of salvation and reconciliation with God and to invite others to enter into the same relationship. We further believe that . . .

Evangelism involves proclamation, since the gospel is expressed in a body of belief to which we can and must give verbal expression.
Evangelism involves presence, since effective witness entails living out the implications of the gospel as “salt and light” in the world.

5. We believe that knowing Christ means following Him in every area of life. We further believe that . . .

Following Christ entails identification with Him as His disciples, exemplified by baptism and by fellowship and accountability in a congregation of believers.
Following Christ requires conformity to both His teaching and His example, enabled by the transforming power of God’s Spirit and evidenced by nonconformity to the values and influence of the world.
Following Christ in the power of the Holy Spirit issues in godly character, holy living, and intimate fellowship with God.
Following Christ includes a commitment to integrity and generosity in the use of time, talents, and money, which are gifts from God, and to the responsible stewardship of natural resources and the environment, which are created by God.

6. We affirm that, as citizens of Christ’s kingdom, believers are called to promote the welfare of others, including their enemies, in nonresistant love. We further believe that . . .

While the kingdom of God will not be established in its fullness until the end of the present age, we are called to give allegiance to the king even now and to live according to the principles of the kingdom in this present world.
As servants of Christ and citizens of His kingdom, our allegiance to Him supersedes every competing loyalty, including government, family, and ethnic identity.
Christian nonresistance is not merely a willingness to suffer personally rather than to retaliate. It also recognizes the value of all persons and expresses itself in caring sensitivity and loving service to meet the needs of suffering people without regard to nationality, social status, or ability to reciprocate.





	D E F I N I N G E V A N G E L I C A L A N A B A P T I S M A Joint Statement by the Faculty of Rosedale Bible College *June 16, 2006* See also Evangelical Anabaptism on Purpose, by Faculty Member Reuben Sairs In response to the newly adopted vision of Rosedale Bible College as “a center for the advancement of an engaged and evangelical Anabaptist faith,” the RBC faculty gathered for a five-day consultation aimed at defining the phrase “evangelical Anabaptism” for the college community. The following statement is the culmination of that event. It is not intended to be a comprehensive doctrinal discourse (RBC affirms the Statement of Theology adopted by Conservative Mennonite Conference), but rather a succinct declaration of the unique tenets of evangelical Anabaptism as we understand them. Our vision as Rosedale Bible College is to be a center for the advancement of an engaged and evangelical Anabaptist faith. Realization of this vision means, among other things, that we will become an intellectual and spiritual gathering place for the evangelical Anabaptist faith community and, in the process, facilitate the formulation, articulation, and propagation of a vital biblical Anabaptism. By “vital biblical Anabaptism” we mean an expression of Christian faith which seeks, as its highest goal, to know Christ. True knowledge of Christ is grounded in the Scriptures, begins with personal faith, and issues in a life of faithful discipleship. As Christians committed to “vital biblical Anabaptism” . . . 1. We uphold the full inspiration and authority of Scripture and the importance of historical Christian orthodoxy. We further believe that . . . The Scriptures are the Word of God written, verbally inspired by the Holy Spirit and without error in all they affirm. Divine inspiration and authority extends to, and is limited to, the traditional Protestant canon of both Old and New Testaments. The Scriptures alone are the final authority for belief and practice. Historical orthodoxy represents the foundational tenets of biblical faith and preserves sound apostolic doctrine. 2. We believe in the finality of the New Testament. It is the completion of the written revelation of God’s Word to all people. We further believe that . . . The New Testament implicitly asserts its supremacy whenever it affirms the priority of the New Covenant in Jesus’ blood. Priority should be given to the New Testament because it focuses on the teachings and acts of Jesus Christ and includes instructions for believers and the church under the New Covenant. 3. We believe that every individual’s priority response to the love of God, which is revealed in the Scriptures and evidenced in the life, death, and resurrection of Jesus Christ, is personal faith leading to the experience of New Birth by the Spirit of God. We further believe that . . . In simple, child-like faith we turn from sin to Christ. In conversion we experience the amazing grace of God and receive the power and presence of the Holy Spirit. In baptism we give testimony to our faith and our new relationship with God. 4. We are called and commissioned by Christ to share the good news of salvation and reconciliation with God and to invite others to enter into the same relationship. We further believe that . . . Evangelism involves proclamation, since the gospel is expressed in a body of belief to which we can and must give verbal expression. Evangelism involves presence, since effective witness entails living out the implications of the gospel as “salt and light” in the world. 5. We believe that knowing Christ means following Him in every area of life. We further believe that . . . Following Christ entails identification with Him as His disciples, exemplified by baptism and by fellowship and accountability in a congregation of believers. Following Christ requires conformity to both His teaching and His example, enabled by the transforming power of God’s Spirit and evidenced by nonconformity to the values and influence of the world. Following Christ in the power of the Holy Spirit issues in godly character, holy living, and intimate fellowship with God. Following Christ includes a commitment to integrity and generosity in the use of time, talents, and money, which are gifts from God, and to the responsible stewardship of natural resources and the environment, which are created by God. 6. We affirm that, as citizens of Christ’s kingdom, believers are called to promote the welfare of others, including their enemies, in nonresistant love. We further believe that . . . While the kingdom of God will not be established in its fullness until the end of the present age, we are called to give allegiance to the king even now and to live according to the principles of the kingdom in this present world. As servants of Christ and citizens of His kingdom, our allegiance to Him supersedes every competing loyalty, including government, family, and ethnic identity. Christian nonresistance is not merely a willingness to suffer personally rather than to retaliate. It also recognizes the value of all persons and expresses itself in caring sensitivity and loving service to meet the needs of suffering people without regard to nationality, social status, or ability to reciprocate.