The published statements
of NCTM regarding its Doctrinal Stance are as follows:
The 'Objects' outlined
in the Inaugural Meeting Minutes and the Constitution make it
clear that NCPI-NCTM believe in the authority of Scripture for
faith and practice. They therefore hold to the historic Creeds
of the Church known as Apostles', Nicene and Athanasian. Their
doctrine is biblical and Reformed, without prejudice to the
movements of God's Spirit which come at times of revival and
renewal of the Church. Whilst recognising these and wishing to
share in them as they follow the truth, they do not feel bound
to accept theological rationalisations of any movement or group.
They believe that a full-orbed theology must be Trinitarian,
and that while theology is not the truth itself, it can deeply
affect-for good or not-the approach of Man to truth, that is,
to God himself.
We would think that this
statement is sufficiently clear in itself, especially as it outlines
the way in which the teaching of NCTM stands in the succession
of apostolic doctrine as understood by, say, the Apostles' Creed.
At the same time we acknowledge that, while most believers who
call themselves 'Evangelical' would no doubt agree with the principles
set out in the statement, not all would be in agreement when
discussing the doctrinal priorities which such submission to
the authority of Scriptures would seem to evoke. In other words,
for all of us, there are some elements of revealed truth which
we regard as basic and others, no less authoritative, which are
subsidiary in the way in which we set priorities in ministry.
Asked the question, 'If
you were permitted to preach one more "sermon", what
would you want to say?' Geoffrey Bingham replied that he would
preach about the Cross of Christ, which he has repeatedly clarified
as 'preaching the Cross', that is, preaching it as the present
power of God rather than merely preaching information about what
God has done or might do. The other members of the NCTM team,
coming as they do from many denominations and expressions of 'churchmanship' would
all concur with that response. They would willingly argue that
it is the work of the Cross which has come to them and which,
in bringing them total forgiveness of sins, has brought them
into the intimacy with the Godhead which is fundamental to being
in Christ.
What must be stated is
that a biblical understanding of the Cross of Christ cannot be
had apart from a full view of 'the whole counsel of God', a phrase
which implies more than an agglomeration of doctrines; rather
it implies the whole revelation of God as it has come to us in
the Scriptures and in particular as that revelation shows us
the plan and purpose of God for the whole creation.
No theological scheme
can be definitive; each scheme can only be a reflection on the
truth, which is God himself in his revelation. However, while
recognising this, the members of NCTM would generally see that
the doctrine of the Trinity is determinative for our understanding
of God, both in his eternal being and in his works in history.
They would, likewise, acknowledge that the Trinitarian God has
revealed himself first as the Creator and then as the God whose
purpose in history is to bring his creation to its, that is, his goal.
To that extent, the doctrine which is known as 'eschatology' is
regarded as indispensable from the very beginning.
The books of the Old Testament
are, then, a revelation of the purpose of God to renew his creation
and of his choice to do so through Israel, though always with
all the nations of the world in view. The Cross of Christ is
the Cross of the Messiah of Israel, by which the sins of the
whole world are taken away. As such, desire to 'preach the Cross' is
not merely with some immediate benefit in view, although that
would be undoubted, but because it is through the vicarious and
substitutionary atonement that the Holy Spirit is poured out
on all flesh and the church, the Bride of Christ, is first brought
into being and then brought to the climax of history.
In all this, NCTM seeks
to present the whole counsel of God as revealed in what is known
as 'Salvation History' and to urge that God can never be known
apart from that history. While insisting that history is the
story of the acts of God, we would always be endeavouring (i)
to live in constant intimacy with the Triune God who has definitively
revealed himself in the Scriptures and who yet remains true to
his plan and purpose, and (ii) to proclaim the Cross of Christ
as the power of God to bring the Bride of Christ to the goal
he has established.
It is within this overall
framework that we would see the many other facets of Christian
doctrine finding their place. This would not imply that any aspect
of the revelation of God is of greater or lesser importance,
since God is one and all things relate to his self-revelation,
but it does imply a certain organisation which, again, all Christians
have to some extent.
As stated above, NCTM
holds unswervingly to the authority of the Scriptures, but this
should not be taken to mean that they either worship the Scriptures
or understand the Word of God to be limited to them. The Scriptures
are the definitive and authoritative revelation of God but we
assert that God is free, and does indeed continue, to speak;
apart from his speaking, all human communication of the revealed
truths of Scripture would be and is ineffective. It is this which
lies behind the statements made elsewhere that the church born
at Pentecost was brought into 'prophetic intimacy' with the Triune
God and that its passion to proclaim Christ did not derive from
any legal constraint but from the living Word himself. In order
to ensure that what is proclaimed is indeed the word of God,
NCTM is always willing to have its preaching and teaching subjected
to the scrutiny of the written word. From that position, NCTM
does not stand critically over against any person or group but
rejoices when the truth as revealed in Scripture is proclaimed.
Furthermore, NCTM would
never seek to disenfranchise any person or group simply on the
basis of differing doctrinal emphases. Plainly where there has
been a departure from the truth of Scripture we are distressed
but, at the same time, we do not attempt to be the conscience
of the world, believing instead that our commission is to proclaim
the truth as it is in Christ and to trust God to vindicate himself
as and when he chooses.
© Ian
Pennicook - 15th January 1998 |