A W Tozer said, "we were created to worship; worship is the normal employment of moral beings." Scripture shows that man is singled out of God's creation by the ability to worship; animals cannot perform this holy act. Man, made in the image of God, is unique and he alone can offer homage to His Creator. However, because of the Fall, sin has deadened this spiritual exercise because man is now separated from God. History shows that if man's spiritual worship is not directed towards his Maker, it will be directed elsewhere. Man will then turn to worship a god of his own making, or something visible which he can see in creation.

Only when we are regenerated by the New Birth can true worship of the Lord be restored. From this new heart there comes an outpouring of the believer's soul to the Father as Giver, to the Son as Saviour, and to the Holy Spirit as the indwelling guest.

Prayer, Praise and Worship are three spiritual exercises which are closely related. Broadly speaking,

Prayer is the occupation of the soul with its needs.

Praise is the occupation of the soul with its blessings.

But Worship is the occupation of the soul with God Himself.

Worship is the highest place we can reach. As believers we can be engaged in worship anytime and in any place, but out of all our church services, the Breaking of Bread is set aside essentially as a time of worship when we remember the Person and Worth of the Saviour and His great Sacrificial Work on the Cross. True worship then is our giving to God, not our receiving from God. This is illustrated in John 12:1-11 where Mary worshipped when she willingly poured the costly ointment over the Lord Jesus.

Service is expected of us, but worship is the greatest act we can engage in. Jesus taught that, when we worship, it should be 'in spirit and in truth'. To do so, our hearts and lives should be clean before we come to worship the Lord. This should always lead to self-examination and confession before we come to remember Him.

The degree of spirituality of any individual or church can easily be measured by the worship which is offered to the Lord.

The Lord Jesus gave only two ceremonies to be observed by New Testament Christians; one was Baptism, and the other the Lord's Supper. If the Lord thought them important enough to mention, then each believer should find them important enough to fulfil.

There are at least two errors with regard to baptism: some teach that one cannot be saved apart from it; others say that baptism is of no great importance and so do not insist on performing it.

The book of Acts refers to converts who were baptised, such as the Ethiopian eunuch, Paul, Cornelius and his household, Lydia, the Philippian jailor, and Crispus.

What is the meaning of Baptism?

Christian baptism is a public manifestation of the believer's identification with Christ in His death, burial and resurrection. The immersion of the believer in water is a picture of his immersion in the death of Christ. Paul explains it like this (Gal. 2:20, NIV): "I have been crucified with Christ, and I no longer live, but Christ lives in me". Paul means this identification with Christ in His death as having taken place at conversion; now there is a command to manifest the same publicly by means of baptism. It follows therefore that baptism should take place soon after conversion, as was the case of the Ethiopian eunuch in New Testament times (Acts 8:37-38).

How Should we Baptise?

Christian baptism is not a mere sprinkling, but rather a total immersion under the water signifying death and burial with Christ. The Greek word for "baptism" means "to dip" or "to immerse". In the account of the baptism of the Ethiopian eunuch by Philip, it is clearly stated "then both Philip and the eunuch went down into the water..." Again in John 3:23 NIV we read that John "was baptising at Aenon near Salim because there was plenty of water".

Who Should be Baptised?

Baptism was given in the great commission (Matt. 28:18-20) and goes on to "...the very end of the age". The Risen Lord said "Go and make disciples of all nations, baptising them in the name of the Father, and of the Son, and of the Holy Spirit".

"Make disciples of all nations" in other words simply means, give them the message of life which will cause them to renounce sin and trust Christ. Following their commission "baptise them..."

There is no case recorded in scripture where one was baptised who did not previously claim salvation (Acts 2:41 NIV) "Those who accepted His message were baptised".

When a believer requests baptism, the only credential required is "belief"; hence it is often referred to as "Believer's Baptism".

Scriptures

Matthew: 3:16, 28:18-20.

John 3:23.

Acts: 2:41, 8:12, 8:37-39, 9:18, 10:47-48, 16:15, 16:33, 18:8.

Romans ch. 6.

1 Cor. 1:14-16; 2 Cor 5:14-15.

Galatians: 2:20, 3:27.

Colossians 3:1.

When the two great apostles of the first century church set out to describe Christian fellowship, they used totally different pictures. Paul, in 1 Cor. 12:12 used the analogy of the body - head, hand, foot and eye. Peter, writing to various groups, used a picture of Christ as our foundation, us as living stones. These two pictures taken together have many similarities and portray the reality of Fellowship.

Drawing these five characteristics together we could define Fellowship as a Divinely designed, Divinely made, Divinely controlled group of people caring for each other in love and a witness to the world: in essence we have a manifestation of Christ. When Jesus was here He showed us two things: what God was really like and what man could have been. Then through His death and resurrection and by giving us His Spirit He made it possible for individuals and groups of believers to begin to live here and now the "life more abundant."

This church, this fellowship of believers is therefore nothing less than a display of Christ on earth - in our attitude to one another, in our witness to a dying world, we are Christ. As Christ was God incarnate so we are Christ in His absence. The only Christ that men and women are going to see is encapsulated in us as a fellowship of believers.

"But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of Him who called you out of darkness into His marvellous light. Once you were not a people but now you are the people of God; once you had not received mercy, but now you have received mercy." (1 Peter 2:9-10).

Prayer is how we communicate with God our Father. It is a privilege given to us as children of God and one which at times we seem to neglect. As human beings we need to communicate with each other: otherwise relationships will break down. The same applies to this privilege which is ours of talking to our Heavenly Father. If we neglect bringing our praise, worship, thanksgiving, intercessions or petitions to Him, that close relationship we should have with our Heavenly Father will break down and we are left without the main resource for living the Christian life in His strength.

Parents will know the joy and pleasure which is experienced when children come telling of their hopes and fears as well as their plans for the future. How parents delight to give to them their requests just for the asking. The Lord Jesus told the disciples that their heavenly Father is just like this.

Luke 11:11: "Which of you fathers, if your son asks for a fish will give him a snake instead, or if he asks for an egg will give him a scorpion? If you then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give the Holy Spirit to those who ask Him."

Our Heavenly Father gets great pleasure form our coming to Him and when we acknowledge that our very breath is in His hands and our eternal home in Heaven is secure through the priceless gift of His Son in dying for us, surely we have a tremendous obligation both individually and collectively as children of God and believers in the Lord Jesus Christ to "pray without ceasing" to our Father in Heaven.

We believe in the New Testament practice of government and leadership of the local church by a number of elders-overseers. The method of selection of elders in the early church is unclear. In Crescent Church, selection is by existing elders with the local congregation bringing to the attention of the elders those whom they consider to have the scriptural qualifications of en elder (1 Tim. 3:7; Titus 1:6-9). The elders have many duties in the local congregation, including pastoring (1 Peter 5:2-3), teaching the Word (1 Tim. 3:3; 1 Tim. 4:13-16), ordering and discipline (Titus 1:9-16; Acts 20:27-32), guiding and encouraging, and prayer. These duties involve regular visitation of those members of the church who are house-bound, ill, and particularly those appearing to be in need of spiritual care. The elders have a responsibility to teach the Word, and to encourage and develop spiritual gifts in the church.

In order to assist the elders with these spiritual tasks, and to enable them to concentrate their attention on pastoring, prayer and teaching (Acts 6:2-4), five committees, composed of members of the congregation and of elders, have been established. These are concerned with ministry and organisation of the church services, finance, general purposes, missionary and youth activities. Members serve on these committees for a period of three years. The Ministry Committee is responsible for overseeing all spiritual instruction in the church, providing a balanced programme of Bible-based teaching, selection of speakers and chairmen, preparation of Bible studies for the Regional prayer and Bible study groups, and ensuring that the teaching ministry includes a clear presentation of the gospel. The Finance Committee is responsible for all financial business of the church, gifts to speakers and full-time workers, management of covenants, and for encouraging giving to the Lord's work. The General Committee is responsible for the maintenance of all church property and vehicles, for the public address system, recording of services, reception, ushering and hospitality rota. The Youth Committee helps coordinate youth activities, formulate and implement an overall youth policy for the church, identify and meet training needs of youth leaders. The Missionary Committee's function is to promote and maintain interest in missionary activities in all members, plan and organise the annual missionary weekend, and to identify (and, with the Finance Committee, make provision for) the financial needs of missionaries.

The elders recognise that in addition to the above arrangements, there are many members who on an individual basis are exercising spiritual gifts and undertaking the work of an elder. In the New Testament, there is an intimate association between the apostles, elders and their congregation in the affairs of the local church, with a flexibility in detailed arrangements for church government and leadership. In Crescent Church, we believe that the arrangement of elders, committees and congregation working in harmony will be to the praise and glory of our Lord Jesus Christ.

Elders in an assembly are men of spiritual maturity; they are overseers who keep watch over members of a church; they are pastors or shepherds who care for the flock of God (Acts 20:28).

The first Biblical mention of shepherds in the plural is found in Gen 46:32, where Joseph described his brothers as "shepherds, for their trade hath been to feed cattle; and they have brought their flocks, and their herds, and all that they have". Joseph's brothers were (1) shepherds, (2) men of cattle, (3) feeders of cattle, and (4) owners of flocks and herds. In a spiritual sense, pastoral care includes all these activities.

(1) The risen Lord has given the gift of pastors, or shepherds (Eph. 4:11,12). Pastoral care is a responsibility of elders in an assembly (Acts 20:28). God held the leaders of Israel accountable for the spiritual condition of His people, and in like manner, New Testament elders will one day give an account of their shepherd service at the judgement seat of Christ (1 Peter 5:4).

(2) It is recorded of Joseph's brothers that their trade was to feed cattle, in other words they were "men of cattle" (Young's Translation). Their whole life style revolved around their flocks and herds. Elders are shepherds among the flock (Acts 20:28), and the flock is among the shepherds (1 Peter 5:2). Shepherds among a flock are shepherds caring; a flock among shepherds are shepherds protecting. Men, made overseers by the Holy Spirit, are committed to the spiritual care and protection of God's flock.

(3) Physically, growth is dependent upon nourishment. In Psalm 23, the Shepherd led His sheep to still waters and green pastures before leading them in paths of righteousness for His name's sake. Pastoral care involves feeding the flock. An elder is to be apt to teach (1 Timothy 3:2). Paul tells us that overseers are "to feed the church of God, which He hath purchased with His own blood" (Acts 20:28). Peter reminds elders that they are to "feed the flock of God which is among them". Elders are responsible to the Lord for the teaching ministry of the local church, with a view to "the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ" (Eph. 4:11,12).

(4) Unlike Joseph's brothers, who owned their flocks, the flock committed to New Testament elders is "the flock of God", "purchased with His own blood". Before and after His death the Lord called believers "My lambs" and "My sheep" (John 21:15-17). Elders bear an enormous responsibility before the Lord as they tend, care for, protect and feed His redeemed flock.

In Crescent Church the personal commitment of every member is seen as essential for the good of all in its fellowship. It is expected that each should take very seriously their responsibilities as well as their privileges. Involvement in the life of the church is for all and not just for some. No church can afford to accept that some of its members are merely passengers, and in Crescent Church there is a place and a work for everyone.

Commitment to the Lord and His will comes before everything else. This entails putting Him in the first place in all things.

Then there is commitment to each other as members of the body. This involves a genuine care for every member of the church and showing it by considering the needs of others rather than our own in practical ways. This is love in action in the church.

And then there is commitment tot he work of the church, which has many aspects. This, too, can only be done effectively out of love for Christ and one another. "There are different kinds of gifts, but the same Spirit. There are different kinds of service, but the same Lord. There are different kinds of working, but the same God works all of them in all men." (1 Cor. 12:4-6).

Commitment to the church involves such things as: attending regularly and partaking of the Lord's Supper; presence as frequently as possible at occasions for prayer and Bible teaching (both at meetings held in the church and in the homes of members, as arranged from time to time). "Let us not give up meeting together, as some are in the habit of doing, but let us encourage one another - and all the more as you see the day approaching." (Hebrews 10:25).

There are a great number of areas of service within the church that require the input of members who are willing to commit themselves to them. All our members are encouraged to examine their own hearts, so that they can identify what their particular gifts are, and put them to good use in the church. Some of these areas of service that require commitment are:

There are many more. Each member should make himself or herself available for any service that they may consider they have been fitted for by God. They should seek out those already in a position of leadership, who may be able to help them get involved in the most suitable niche.

"Commit your way to the Lord." (Psalm 37:5).
"Commit to the Lord whatever you do." (Proverbs 16:3).

Commitment means perseverance, consistency and dedication, all of which are so necessary in Crescent Church on the part of all.

Giving is an essential part of our worship and service: it is not just an optional extra.

Why should we give? (a) Paul says 'You know the grace of our Lord Jesus Christ, that though He was rich, yet for our sake became poor, that we though His poverty might become rich'. (b) It is God who has given us all things to enjoy and we forget this at our peril. (c) The world is full of people who need our help and support. In meeting their needs, we can lay up treasure in heaven.

What should we give? We can trace the first mention of giving back in the book of Genesis, when Abraham met Melchizedek and gave him a tenth of everything. Abraham's grandson Jacob, after his vision at Bethel, vowed 'Of all you give me, I will give you a tenth of everything'. Five hundred years later, the Lord instructed Moses 'A tithe everything belongs to the Lord'. In the New Testament, Paul writing to the Corinthians, introduces the church to a new concept for giving. He does not specifically mention a fixed amount, but rather he makes it clear that we must lay aside a percentage of our income. This teaching confirms the idea that giving should be a 2-stage exercise. First of all we should regularly set aside a portion of our income. Ideally, it should be kept apart from ordinary income, perhaps in another bank account - it is the Lord's money. There will then be a fund available, a source of money unaffected by the whims of our own personal circumstances.

To whom should we give? This is a personal decision. We should prayerfully seek the Lord's guidance, whether it be the Church, individuals, organisations, mission etc - we must set our own priorities. As members of the Crescent, our support of its activities, the encouragement of its witness both in Belfast and elsewhere, is of vital importance and should attract a substantial portion of our giving.

How should we give? Paul talks about giving with eagerness and enthusiasm. Again he encourages us to do so gratefully, but most of all we should accompany our giving with meaningful prayer. Remember God loves a cheerful, thoughtful and generous giver.

The financial affairs of the Church are the responsibility of the Finance Committee. This Committee, together with the post of Treasurer, is appointed by the Elders. Individual members look after (a) the counting and lodging of money; (b) control of the covenant scheme; (c) keeping of ledgers and records. The Treasurer co-ordinates all these activities, is responsible for sending gifts, dealing with the associated correspondence and discussing financial matters with other committees and groups within the church.

Income is derived from four main sources: (a) giving by means of boxes and bags (48%); (b) giving through covenants (31%); (c) tax recovered through covenants (11%); (d) other sources (10%). The committee is keen to encourage members to enter into covenants for either all or part of their giving. Such arrangements help to encourage systematic and regular support, but in addition they enable the church to recover tax already paid by individual members.

The Crescent has always sought to maintain a high level of support for missionary work at home and overseas. Over the past years approximately 42% of our expenditure has been directed towards overseas work; a further 21% has been spent on the home front. Expenditure on Church activities has absorbed a further 13% with the balance, 24%, covering running costs and maintenance expenses.

The work at Crescent needs continuing financial support. The story of the early church tells us that funds were raised for the maintenance of local teaching elders, evangelists who travelled from place to place, the care of the needy in their own church as well as the churches in other countries hit by disasters. Can we do any less than that?

The question is often asked: are we an evangelical Church? Yet what is more important is: are we an evangelistic Church?

To be evangelical describes our attitude to the fundamental truths of the gospel: in other words, what we believe. To be evangelistic means that we are actively engaged in evangelism, reaching out to the non-believer and communicating the gospel.

It has been said that "the growth of any spiritual movement is in direct proportion to its ability to mobilise the entire membership for continuous evangelism."

We at the Crescent, in order to fulfil our responsibilities as an evangelistic Church, are involved in the following on-going activities: Sunday School, EBR & EGR Rallies, Rainbow Club for children, Youth Outreach, Saturday Action, Freeway, Friendship Centres for men and women, Ladies Evening, Sunday Evening Services. There are also outside activities such as Door-to-door visitation in the district with gospel literature, and Open-air Witness at the front of the Church at selected times during the year. All these activities have an evangelistic thrust and in different ways are designed to communicate the gospel.

We believe that the major function of the Church on earth is to reproduce; this can only be achieved by Spirit-led evangelism, which is to carry out the great commission of Matthew 28:18,20.

If last words are significant, how important are those of the Lord Jesus Christ to His apostles just before His ascension!

"You will be My witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth" (Acts 1:8).

The book of Acts records the fulfilment of these words in Jerusalem (ch. 2), Judea and Samaria (8:1-4), and on to Phoenicia, Cyprus and Antioch (11.9). From Antioch the Holy Spirit sent Barnabas and Paul on a journey taking the Gospel to other lands (13:2). So began the witness "to the ends of the earth". Paul, the great missionary apostle, reached Europe and eventually the heart of the Roman Empire.

Because the apostles obeyed the Lord's commission, setting in train the witness "to the ends of the earth", the Gospel came to our land. The responsibility now lies with us to be Christ's witnesses to our generation, here in Belfast, in Ireland and overseas "to the ends of the earth".

In addition to its local witness, this Assembly has taken seriously its responsibility to other lands. It has sent witnesses overseas and today its missionaries are in Albania, Germany, Spain, Papua New Guinea, and (shortly) Italy. We at home have an obligation to support our missionary partners in prayer (Eph. 6:19) and giving (2 Cor. 8:4). For this purpose, up-to-date mission field news is circulated, and an Annual Missionary Conference brings missionaries to us from all over the world. Ladies of the Assembly hold a missionary prayer meeting each month, meet as a Work Group monthly, and regularly correspond with and despatch material aid to our missionaries.

The burgeoning populations of many nations are held in bondage to the great world religions of Islam, Hinduism, Buddhism and Roman Catholicism, while communism and the materialism of western nations blind millions to their spiritual condition. More than ever the peoples of earth need the witness of consecrated Christians.

Missionary evangelism has to be supported by ancillary work, such as scripture translation and distribution, medicine, radio broadcasting, teaching and logistical help. Many skills can be used in a full- or part-time missionary capacity, but there are also opportunities for professional people and artisans to witness while working abroad.

We are told to open our "eyes and look on the fields! They are ripe for harvest" (John 4:35). To those with opened eyes and willing hearts comes that other commission from our Lord, with His promise, "Go into all the world and preach the good news to all creation" (Mark 16:15). "And surely I will be with you always, to the very end of the age" (Matthew 28:20).

The role of women in the New Testament church is a vital topic for any church wishing to establish its church order from the New Testament. Our guide must be the Scriptures which teach beyond dispute that sisters have an important role in local church life.

In any consideration of the role of sisters there are two basic principles which have guided our lengthy discussions. Firstly, women and men have an equal standing before God: "there is neither male nor female: for all are one in Christ Jesus" (Galatians 3:28).

Secondly, that the man is to be head of the women: "But I want you to understand that Christ is the head of every man and the man head of the woman and God is the head of Christ" (1 Cor. 11:3). Woman is equal to man as Christ is equal to God, and she is to be submissive to man just as Christ is submissive to the Father; the willing submission of an equal. We can hold these principles without contradiction, for willing submission is not a denial of equality.

We are agreed that sisters are not permitted to teach (1 Timothy 2:8-12). Here the principle is that the sister is to be submissive and not to exercise authority over the man. Thus teaching, or officiating in a service of both men and women, is not a woman's role.

As to the question of head covering, the majority of the elders favour the continuation of the practice of sisters wearing a head covering at the breaking of bread service and at church prayer meetings. At other church meetings the matter of head covering should be left to the conscience of the individual.

As to the question of sisters praying publicly, the majority of the elders agree that this is permissible at church prayer meetings.