Within the Christian community at large there is often little correlation between scriptural guidelines for Christian living and the lifestyle practices and behavior of believers. Christian social scientist, George Barna, has done extensive research in this area that reveals alarming data. For example, nearly nine of ten adults state that religious faith is very important in their lives. However, only one in five adults claims that the Bible is the dominant influence in their decisions regarding lifestyle practices. Further research suggests that there is often little difference between the lifestyle practices of Christians and non-Christians. This nominal difference in lifestyle practices and behavior between Christians and non-Christians, as well as the minimal correlation between Scripture and practice among many Christians, produced an interest in this area of practical theology.

Serving as a Christian pastor over the past two decades, the reality of Barna’s research has been observed personally. The biblical parallel of the prevailing apathy within today’s churches is seen in Judges 21:25 (NASB), In those days there was no king in Israel, everyone did what was right in his own eyes. That is, in those days there was no accepted standard of truth. Likewise, only one in four American adults believes in the existence of absolute truth. As a result, the relationship between doctrine and practice, belief and behavior, is often minimal, with many Christians doing only what is right in their own eyes, rather than allowing God’s Word to influence their mode of living.

A distinct relationship between belief and behavior is seen in I Timothy 4:16. In this passage, Paul clearly identifies a correlation between what one believes (doctrine) and the lifestyle (behavior) one lives when he writes, Watch your life and doctrine closely. Persevere in them, because if you do, you will save both yourself and your hearers. From this verse it is clear that there are two areas in the life of the Christian that need to be scrutinized and pursued, namely, belief and behavior. The fundamental thesis of this book is that a deeper understanding of Christian ethics will inform and facilitate the Christian life.

Chapter Seven

How Then Shall We Live?

As noted in previous chapters, contemporary society has no shortage of paths to enlightenment. With so many paths viewed as legitimate routes to God, with each claiming to have all the answers, how then shall we live? How does one cause life and faith to meet? Building on his Anglican theological tradition, John Wesley set forth what he believed to be the four core components for Christian living: Scripture, tradition, reason, and experience. He taught that Scripture is the primary source and standard for Christian doctrine. Tradition is the development and growth of the faith through the past centuries and in various nations and cultures. Through reason the Christian brings discernment to the Christian faith. Experience enables one to understand and appropriate the faith in one's own life. These four elements taken together lead the Christian into a mature and fulfilling understanding of the Christian faith and the required response of fellowship, service and worship.

The component of Scripture, the ultimate source of all Christian living, is absolutely necessary in all areas where one must determine practical issues of lifestyle and behavior. The positive aspects of one's faith tradition are available to be drawn from as needed. The element of reason --the capacity whereby one is able to discern God's will in a given matter --is constantly being developed through the practice of spiritual disciplines. Through experience the previous components merge into a cohesive unit designed for living out the faith. These components, when pursued with tenacity, encourage the Christian to respond in ways that allow life and faith to meet. This chapter highlights three of those merging points: fellowship, service and worship.

Fellowship

The first merging point of life and faith is fellowship. One of the traits of the early church is recorded in Acts 2:42. Luke records that those early followers of Jesus devoted themselves…to the fellowship [koinonia]. The term koinonia, as used here, describes more than superficial human interaction. It is used to illustrate the following relational components: 1) fellowship with Christ (I Corinthians 1:9); 2) fellowship with the Holy Spirit (II Corinthians 13:14); 3) partnership in the gospel (Philippians 1:5); and 4) sharing the faith (Philemon 6).

This concept of fellowship is further validated in the following observation:

Fellowship involves more than a communal spirit that believers share with one another. It is a joint participation at the deepest level in a spiritual fellowship that is in Christ. On the human side believers share with one another, but the quality of their fellowship is determined by their union with Christ.

Fellowship is essential for healthy spiritual growth. This type of growth is achieved through understanding and walking in the light of God's Word. One's growth in fellowship with God enriches one's fellowship with other believers; thereby facilitating the spiritual growth in others by one's example and ministry to them. As believers mature in their fellowship with Christ, it is manifested through interpersonal relationships with others. This, in turn, facilitates the process of spiritual growth, subsequently influencing Christian behavior and lifestyle. The biblical concept of fellowship may be understood as:

(1) A close association involving mutual interests and sharing (I Corinthians 1:9; Acts 2:42)

(2) An attitude of goodwill that manifests an interest in a close relationship (Hebrews 13:16; II Corinthians 9:13)

(3) A sign of fellowship or proof of brotherly unity (Romans 15:26)

(4) Participation and sharing (Philemon 6; Philippians 3:10)

Using the above definitions, biblical fellowship has two objectives: 1) to promote spiritual growth in the Christian life, and 2) to promote accountability.

 Russell A. Morris serves as senior pastor of Harvest Hills Church in Burlington, North Carolina. Ordained in 1986, he has earned the following degrees: B.A., Lee University; M.A., Church of God Theological Seminary; M.Th., South African Theological Seminary; D.Min., Erskine Theological Seminary. In addition to twenty years in the pastorate, Dr. Morris has served his denomination on various boards and committees, as assistant professor of pastoral studies at East Coast Bible College, and written for Pathway Press. He and his wife Wanda have one daughter and three granddaughters