Ministers Fellowship International has strong convictions regarding the autonomy of the local church. These underlying convictions affect everything that MFI does and they serve as a guide to every policy that MFI establishes.
MFI is not first of all a fellowship of churches. It is primarily a fellowship of ministers, within that context, there exists a fellowship of churches, according to relationships built between the member ministers. This means that ministers of like vision and doctrine voluntarily associate themselves with other ministries for the purpose of fellowship, encouragement, vision expansion, equipping and strength.
This also means that the members of the fellowship themselves need to be aware that when they become a part of MFI, they are not only asking for resources and strength, but they are also indicating that they desire to be that for others within the fellowship.
MFI provides a structure and a context where these meaningful relationships can be cultivated, but it is up to each member along with the MFI leadership to sense a personal responsibility for one another as “our brother’s keeper”.
One of the strong doctrinal foundations of MFI is its conviction that every local church is an autonomous organisation. That means that each local church is to be self-governing, self-supporting and self-propagating. It is because of this teaching that even forming such a fellowship was a sensitive task.
On the one hand, there was a desire to be a catalyst to bring pastors and church leaders together in affiliation for the purpose of fellowship, relationship and strength. But on the other hand, there was an equally strong desire to not violate the structural integrity and authority of the local assembly.
Many groups have begun as a fellowship, but soon became a denomination where the central headquarters began to exert a growing measure of control on the local scene. MFI has taken strong measures to avoid this pitfall. MFI has attempted to safeguard itself by organising the fellowship in such a way that the things that give denominations control cannot become a part of the fellowship. The four things that MFI cannot do are credential ministries, own local church properties, control local church missions and act as a denomination.
The local church is to be the place where ministries are birthed, raised up, trained, equipped, licensed and ordained. If an organization has the power to commission (ordain) someone, it also has the power to decommission them and thus control that ministry. MFI holds the view that licensing and ordination are the specific functions of the local church and must be administered on that level.
Often local churches do not own their church properties, but their properties are held by an outside organization. This can easily become another issue of control. Even though it has been the people’s money that built and established the church facility, an organization can easily impose its will on a congregation because its name is on the legal documents.
Again, the local church is to be the sending body for missionaries. Certainly local churches may voluntarily cooperate with each other on missionaries and missions projects, but no outside organization should demand that the mission money of a local church are spent in a prescribed way. This again takes away authority and resources from the local church for the development of their own missions strategy. In spite of the fact that MFI does not subscribe to organizational control, it does recognize the need that ministers have for a sense of spiritual family and identity. There is a need to be a part of a vision greater than oneself. There is a need for committed relationships with like-minded ministries who can be a source of strength and a resource to them in time of need. MFI is just that for many pastors and leaders. When they come into MFI, they find new friends. They find spiritual brothers and sisters, and, at the same time, they find spiritual fathers and mothers who can provide wisdom and counsel in times of need. They enter into a relationship where they can watch over one another in a loving and caring way. They become part of a worldwide vision that continues to grow into the future.
MFI is not a denomination and MFI does not act as a higher authority imposed on local autonomous churches. In order to follow ministerial ethics, applications will not normally be entertained by ministers who are identified with and committed to their own denomination or like affiliation.
MFI is a covering body only in so far as it provides a context for spiritual relationship and oversight in a balanced fashion without having any official or legal control over any minister or church.
As a fellowship of ministers, MFI provides a context for ministers to find strengthening and supportive relationships with other “peer” and “fatherly” ministries. However, these relationships are voluntary and unofficial and are not intended to replace the legal and official authority of the local church.
All ministries including the senior pastor should be under the legal authority of and accountable to their own church elder board. If a pastor has no elder board, then he should be submitted to the accountability of another “mother” church while that elder board is in the process of forming.
MFI does not seek to cover churches or their ministers in any direct or legal sense. However, the member of MFI, and the churches they minister to, may provide this more “official oversight” for each other. In doing so they would not be acting as official representatives of MFI, but they would be acting as representatives of their own local churches.
In the event that a member of MFI was to be disqualified from ministry it would not be the place of MFI to officially discipline that ministry. It would be the responsibility of that local church and/or its covering “mother” church to judge and administer discipline officially. The local church may, however, call upon MFI leaders or members to assist in these matters. In doing so, MFI leaders would not be acting on behalf of MFI as much as they would be acting as individuals at the request of the local elder board.
In the event that a church elder board was to call MFI for help in any such matter, their participation would be in a purely advisory role to the local elder board. MFI would not be involved directly in any pastoral discipline in the church setting. That is the function of the local church itself. MFI’s only official disciplinary action in such a case could be the removal of a disqualified minister from membership in MFI.
Every fellowship of ministers is distinct because of a common heritage, spiritual belief system, vision and focus. Even as the children of Israel in Biblical times were all one people of God and yet had distinct tribes, so it is with the Body of Christ today. From God’s perspective, there is only one Church. It includes all believers, living and dead, all over the world who have distinguished themselves by their separation unto the covenants of God through faith.
However, within the family of God there are smaller groupings of people and leaders that God has brought together based on a common vision and understanding of God’s eternal purpose. This is similar to the tribes within the nation of Israel. Each tribe has its own distinct characteristic based on a common heritage and root system.
In biological terms, the human race includes everyone. However, within this race of mankind there are families of people who have a common genetic history and thus a certain biological compatibility. They share a common thread (DNA) to do with how they will actually express themselves. Every family has a “family resemblance”.
MFI has certain things in its spiritual “DNA” that make it distinct. Much of this is integrally related to the history of MFI and the belief system of those who founded the Fellowship. When someone joins MFI, they join a spiritual family with a DNA code that is vital to its ability to fulfil the express purposes of the Fellowship.
We believe that the pattern for New Testament worship is to be found in the Davidic order of worship described in the Psalms and birthed in the Tabernacle of David in the Old Testament. Within this belief is the concept that we as believers are to be spiritual priests who offer up spiritual sacrifices to God. One of the primary sacrifices is the “fruit of our lips” or our audible worship given to God (Hebrews 13:15). Davidic worship is demonstrative worship that is characterized by the Biblical expressions of clapping, shouting, singing, dancing, lifting hands, bowing and kneeling.
We believe that prophecy and the ministry of the prophet are to be fully operational in the Church today. If the church is going to be filled with vision and under the full direction of Jesus, the prophetic voice must be heard. We do not accept that this and other ministries were to be confined to an “apostolic age” but they are to be fully activated until the physical return of Christ.
We believe that both personal and corporate prayer are absolutely essential if the Church is to succeed. The New Testament church was birthed in prayer, it continued steadfast in prayer and bathed all of its activities and ministries in prayer. In fact, when the Bible labels the Church or the House of God, the label it gives it is “a house of prayer for all nations” (Isaiah 56:7). If that is the name that God has chosen for His house, prayer should be a major focus of every church. Prayer is a pipeline through which the Spirit moves.
We believe that the local church is the aspect of the church that God is focusing on building in these days. While we all recognise and understand that the larger Body of Christ encompasses all believers, it is on the local scene that all of the plans and purposes of God are going to be demonstrated and fulfilled. Every believer must find himself or herself in right relationship to God and to a specific local church in order to find a place of ministry and fruitfulness. It is essential that rather than criticising the Church, we do everything we can to make the Church of Jesus Christ glorious. The Church is God’s instrument to extend His purposes in the earth today. It is the instrument of the Kingdom.
We believe that God has a plan and pattern for government in the local church. It is the same form of government that God has used in every institution that He has established. We refer to this as team ministry or an “eldership” form of government with a senior pastor or chief elder. This is a form of government that involves equality and headship which is modeled in the Godhead, established in the natural family, set up by God in Israel, used in the synagogue and ordained in the Church in the New Testament (Hebrews 13:17, Acts 14:23, Titus 1:5). The elders are the servant leaders of the local assembly who are responsible before God to raise up and equip the members of the church to be able to function in their God-ordained callings.
We believe that the church which began with great power and anointing fully functioning as God’s instrument in the earth went through a period of serious spiritual and doctrinal decline through the Middle Ages. Since Martin Luther, God has been in the process of restoring the Church to her former glory and power. As we get nearer to Christ’s return we can expect this process of restoration to become complete and we can expect the Church to rise up and be what God has designed her to be (Isaiah 60:1-5). The Church is the final instrument in the hands of the Lord to extend His Kingdom in the earth. Some other program or institution will not replace the Church, but the Church will finish the commission laid upon it by Jesus Himself.
We believe that at the same time God is restoring His Church, He is also restoring the natural family to its proper place and function (Jeremiah 31:1). One of the things that God is doing is turning the hearts of the fathers to the children and the hearts of the children to the fathers (Malachi 4:6). God is in the process of healing marriages, strengthening parents and teaching men and women more about their God-given roles. He is doing this because He wants to use a godly seed in this generation to rise up and destroy the works of the wicked one. Such a prodigy will need to be parented by those who understand God’s purpose and have kingdom priorities established in their life.
We believe that the early church focused on two important expressions of its assembly life. There was the corporate gathering that was vital for the equipping of the saints and corporate expressions of prayer and worship. In addition, there was ministry from house to house for the sake of fellowship, relationship, nurture and evangelism (Acts 5:42). If the church today is going to be successful in its ministry to the world and to itself, both expressions must be cultivated to the fullest extent.
We believe that the extension of the Kingdom of God is the function and ministry of the Church. The Church, which is composed of both Jew and Gentile, is God’s instrument in the earth to establish God’s rule and His reign. The Church is the instrument; the Kingdom is the message. If the Church is going to fulfill its God-given calling, it must reclaim its primary function of bringing the lost to Christ and extending the borders of God’s kingdom until the glory of the Lord covers the earth as the waters cover the sea.
We believe that the ministries listed in Ephesians 4:11 are to be fully functioning right up to the return of Christ. This includes apostles and prophets, pastors, teachers and evangelists. All of these ministries are needed if the Body of Christ is going to be properly equipped and the Church is going to be properly built up.
We believe that the gifts of the Spirit enumerated in 1 Corinthians 12:7-11 are not only for today, but should be desired, sought after and evidenced in every church. If there was ever a time that these gifts were needed, it is today. We do not believe that these gifts were only for the embryonic church of the first 100 years. They are to be a part of the Church right up to the return of Christ for His perfected Bride.
We believe that every local church should be inclusive and actively seek to include all peoples of all races, ethnic origins and social and economic standings. The Church of Jesus Christ is a multi-ethnic group that has within it seeds for demolishing the scourge of racial prejudice. God’s purpose is to make all people into one for the glory of God.
We believe that the Church has been given the commission by Christ to go into the entire world with the kingdom message in an attempt to bring all men to a saving knowledge of Jesus Christ. We also believe that the result of this mission should be the establishing of local churches in every community in every country of the world.
We believe that five-fold ministers are to be servant leaders that equip and release every member of the local congregation to function in their God-ordained ministry.
The Bible makes it very clear that if two are going to walk together, there must be an underlying agreement (Amos 3:3). If people are going to come into a covenant relationship that is genuine and meaningful there must be a strong foundation for that relationship to be built upon. Covenant relationship in MFI is built upon four pillars.
A commitment to Christ-like character is essential if those who are associated with MFI are going to represent Christ’s ministry effectively to the world. This means that MFI stands for the principle of servant leadership that is demonstrated by personal integrity, moral purity, financial responsibility and ethical standards of Christian conduct.
A commitment to a common vision is essential if those who are associated with MFI are going to be able to build a unified expression of Christ’s Church in the earth today. Unity of vision and direction, commonality of goals and purpose and even the affirmation of biblical principles and methods form a foundation upon which we can all build together.
A commitment to a common interpretation of the Scripture as it relates to basic doctrinal areas (i.e. God, Christ, man, sin, etc.), the eternal purpose of God, the place of the Church in God’s plan and the overall structure and government of the local church is critical if we are to effectively contribute to one another’s success.
A commitment to be our “brother’s keeper” in a tangible way is the by-product of the other three pillars. A covenant relationship is a commitment to not only be concerned about ones own affairs but to also be genuinely concerned about the affairs of the other members of the Fellowship (Phil. 2:3-4). It is a commitment to the personal success of the other members and a willingness to lay our lives down to see that accomplished.
There is such a wonderful strength in unity! Mutual accountability among MFI members means they are committing themselves as brothers and sisters to intentionally watch over one another to protect each other from errors and deception.
The biblical standards of MFI call for a commitment from each member to live out their lifestyle and leadership roles in accordance with the principles of God’s Word.
Commitment to accountability is someone saying, “Yes… I truly want someone outside of those under me in the Lord to be committed to my well-being; that they would be willing to make it difficult for me to go astray if they felt I was hurting my life and ministry.”
Membership in MFI is a serious thing. It is an honest and heartfelt commitment to be “my brother’s keeper.”
“Two are better than one, because they have a good reward for their labor. For if they fall, one will lift up his companion. But woe to him who is alone when he falls, for he has no one to help him up.” Eccl. 4:9-10
While fully recognising and appreciating the fact that no doctrine of Scripture should be supported by anything less than all the Scripture has to say concerning that doctrine, we nevertheless believe that it is of value to append each of the following doctrinal statements with two or more Scriptures supporting them. The fundamental teachings of MFI are reflected in the following clear statements:
We believe in the plenary-verbal inspiration of the accepted canon of the Scriptures as originally given (2 Timothy 3:16, 1 Corinthians 2:13).
We believe in the Eternal Godhead who has revealed Himself as ONE God existing in THREE persons: Father, Son and Holy Spirit; distinguishable but indivisible (Matthew 28:19, 2 Corinthians 13:14).
We believe in the creation, test and fall of man as recorded in Genesis; his total spiritual depravity and inability to attain to divine righteousness (Romans 5:12, 18).
We believe in the Lord Jesus Christ, the Saviour of men, conceived of the Holy Spirit; born of the Virgin Mary, very God and very man (Luke 1:26-35, John 1:18, Isaiah 7:14, 9:6).
We believe Christ died for our sins, was buried and rose again the third day, and personally appeared to His disciples (1 Corinthians 15:1-4, Romans 4:25).
We believe in the bodily ascension of Jesus to heaven, His exaltation and personal, literal and bodily coming again the second time for the Church (John 14:2-3, 1 Thessalonians 4:13-18).
We believe in the salvation of sinners by grace, through repentance and faith in the perfect and sufficient work of the cross of Calvary by which we obtain remission of sins (Ephesians 2:8-9, Hebrews 9:12, Romans 5:11).
We believe in the necessity of water baptism by immersion in the name of the Eternal Godhead in order to fulfill the command of Christ (Matthew 28:19, Acts 2:36-39, 19:1-6).
We believe in the baptism of the Holy Spirit as an experience at or subsequent to salvation, the normative evidence; namely speaking in other tongues as the Spirit gives utterance (Acts 2:1-4, 8:14-17, 10:44-46, Galatians 3:14-15).
We believe in the operation of the gifts of the Spirit as enumerated in 1 Corinthians 12 and through to 14, manifested in the Early Church.
We believe in the Spirit-filled life, a life of separation from the world and perfecting of holiness in the fear of God as an expression of Christian faith (Ephesians 5:18, 2 Corinthians 6:14, 7:1).
We believe in the healing of the body by divine power, or divine healing in its varied aspects as practised in the Early Church (Acts 4:30, Romans 8:11, 1 Corinthians 12:9, James 5:14).
We believe in the Table of the Lord, commonly called Communion or the Lord’s Supper, for believers (1 Corinthians 11:28-32).
We believe in the eternal life for believers (John 5:25, 3:16) and eternal punishment for unbelievers (Mark 9:43-48, 2 Thessalonians 1:9, Revelation 20:10-15).
We believe in the reality and personality of Satan and eternal judgement of Satan and his angels (Matthew 25:41, Revelation 20:10-15).
The Biblical form of Church government is a plural eldership with a senior minister, who qualify on the basis of spiritual life, character, domestic life and rulership ability (1 Timothy 3).
The Church of Jesus Christ is the last instrument that God is using to extend His Kingdom prior to the second coming of Christ (Ephesians 3:10, Matthew 16:18, Ephesians 1:20, 22).
The local church is completely autonomous, that is, it is self-governing, self-supporting and self-propagating in its mature state.
Every believer in Christ must be subject to God’s authority in a specific local church for spiritual protection and long-term fruitfulness (Hebrews 13:17).
The theological framework for understanding all of God’s dealings with mankind is to be found in the divine covenants revealed in Scripture.
You Don't Have to Do Ministry Alone.
We exist to facilitate and nurture meaningful relationships among member ministers, equipping and enabling them to be more effective in their callings, for the purpose of building and multiplying strong local churches around the world.
