1 Peter 3:15
But sanctify the Lord God in your hearts: and be ready always to give an answer to every man
that asketh you a reason of the hope that is in you with meekness and fear?


Christian Community
Questions and Answers

Q: What are your living arrangements for elders and just regular residents?
A: All people have their own residences, singles would be set up in either a dorm facility or a 1 bedroom apartment. Seniors also have their own facilities, and we work with all applicants to give them as close to their desires and needs.

Q: Would we have to apply and be on a waiting list?
A: It is first come, first served, with the facilities expanding as we get more people involved. We have various business ventures already setup, depending on what people like and their corresponding talents. We have a Visitors application form that we email you, which is the first step. Then we would require that prospective members come and visit our Community for a week or two, prior to them burning their bridges behind them. No one becomes a member of the Community until after living in it for 12 months, and every one, by consensus, agrees to the membership.
At the present time we do not have a Waiting list, but we are getting enquiries from all over the world, and if we get inundated with applications (which is highly unlikely) then we might have to set up a Waiting List to make sure that we have the residential facilities for everyone.

Q: Would you say you have a multiculural group of residents?
A: Well we are multicultural in the sense that my wife is from England and I am originally from Denmark. As to race, we are all presently caucasians. We are not multicutural as God made us all equal and we are all human, and we do not look at race or colour, just as God doesn't. The towns that we are in are not racist.

Q: Do you ever have any marriage ceremonies within your community? Would we need a marriage certificate?
A: Well all churches have marriage ceremonies. But we believe that Marriage was instituted by God and is a church perogative, and we believe in total separation between the church and state, so we do not register marriages with the state, but if people want that, they can get a marriage licence from the government. The church/community issues the Marriage Certificate upon completion of the marriage ceremony.

Q: Are we allowed pets in your community?
A: Pets are allowed, outside of exotic animals.

Q: We would love to find a home where there is a lot of land where we could build a community garden. I grew up around one and would love my kids to as well. Is that a possibilty there?
A: Our concept is that we are ALL part of the Farm and Eco Village. There is a community garden, with all the animals as enumerated on the website.

Q: I realize that residents are given an allowance each month. Where does this money come from?
A: All income of the community comes from the various businesses that we have, for example we have a complete printing facility, which we plan to use as a christian book publishing firm as well as general publishing. We also have various retail businesses, the farm and a Co-Op under construction. We plan on being self sufficient with produce and meat from the farm.

Q: How does Christian Community help individuals?
A: The difference between Communism and Christian Community is, that with Communism the masses is the first priority and hold sway as to what should be done, with Christian Community, the INDIVIDUAL is the primary focus. As a Community we try to help the individual reach for their goals or to help them develop their talents, careers, and personal development, as well as their spiritual development.

Q: So if we had to give up our belongings and possesions to the community, what could we keep?
A: First off, you don't give up your possessions to the community, they remain yours as you would use them in your own residence. Everything remains yours during your first year's tenure here. Anything you can't use, we store for you. Once you become a full fledged member of the Community, you decide what is common property and what you wish to keep yourself. Everything we have is God's anyways, we are just stewards of what God has given us. We came in naked to this world and will leave the same way, without a penny.

Q: What about the allowance. How much does a member/visitor get and how is this calculated?
A: The stipend that each person gets is decided by all of us on a concensus basis, i.e. we all agree. It basically is only spending money, as all our necessities are provided by the Community, for example, housing, food, medical, education.
Each adult would get an agreed upon amount and each child too. It would all be voted on, and would come from the revenue of the community, which everyone would be working in.

Q: Where would my children go to school?
A: We have a Principal of an Acelerated Christian Education school, and the ideal is for our children to be schooled within the Christian Community. But at the present we do not have enough children to make this a viable alternative. It would be up to you as to where you would want your child to go. Of course there is also home schooling, but that is a hard row to hoe. I believe that in time we will have our own school facilities as our children count increases.

Q: My wife home schools our children; would she be able to continue?
A: Definitely and we would be willing to help. I was an Accelerated Christian Education (ACE) Principal at one time, and we taught our own 4 children.

Q: How do you feel about the present day religious system that we would call "churchianity" and it's hierarchical structure with the separation of clergy and laity?
A: Well that's exactly what it is "churchianity" Playing church as the western christian church has become is not what God had in mind, which is why there is such a tremendous apostasy. Christian Community as per Acts 2 & 4 as well as the whole New Testament, as Christ showed His disciples is what God is looking for. We believe in the separation of the Church and State. We do NOT have a Clergy or laity, we just have christians with different gifts of servanthood.

Q: Can people leave the community to run arrands and come and go as they please as long as it does not interefere with any obligations to the community or to God?
A: Of course, each person comes and goes as they please, we are not a sect or a cult, we interact with all the people in the communities. It is our hope that we can become a light or beacon to the locals, and thereby save some of them, as the Lord calls them.

Q: Is there free time to spend with my family alone and privately?
A: Definitely, all people in the Community have their own residences. We will have communal worship, meals, praise, prayers, business meetings and work, chores, outside of that each family can come and do as they please within the context of being a Christian and as to how that reflects on us all.

Q: Are we continually under scrutiny and observation and evaluation or is there grace and freedom in the Lord to be who he has made us?
A: No scrutiny, observations or evaluation at all! Your life as christians and the fruit thereof will become quite apparent amongst us all, just as our christian lives or lack thereof will be apparent to you. : - )

Q: Do your residents/members stay within the community all the time?
A: Definitely not! We will be working within the communities as a whole, we will not be isolating ourselves. As Christ said we are wheat growing up with the tares, BUT the only difference is that we have each other for christian support and encouragement. Also we are not living the consumerists life, but rather a frugal life, with all surpluses going to expand and improve the community life as well as all assets that we have being for all people that pass through our lives, as well as outreaches all over the world - BUT we are not trying to establish churches, but rather the christian communal life as the ideal and normal New Testament christian existence.

Q: What about visitors?
A: Visitors are welcome at all times, but are the responsibility of the host family. The Community will provide room and board as needed, if any are available at the time.

Q: Are residents allowed to own their own vehicles?
A: Yes BUT why would they, up until they get replaced or get transferred into the Communities name, after the first year of tenure and becoming a full fledged member, and if not then they still own the vehicles. It pays because of all the vehicles, each person may need a truck one day and a car the next. So it comes out of the community car pool.

Q: Where do we sign up?
A: The first thing to do is to email us and go from there. But as I tell everyone, it is recommended that you come for a week and actually see us and make a prayerful educated decision as to whether this is for you. Not all people are suited to be in a Christian Community.

Christian Questions and Answers

A: You will know you are saved when you confess with your mouth and believe in your heart that there is only one Saviour, only One who has paid the price for your Redemption and that Saviour is the Lord Jesus Christ.


Your Salvation is a gift from God. You simply have to believe and accept that the Lord Jesus Christ died on Calvary to pay the price for your redemption.


For more information you may call or write and request the booklet, “God's Plan of Salvation for You” or go to our web page God's Plan.
A: You should attend a Church that is Spirit-filled, Spirit-led, and Spirit-oriented with teaching that is based on the Word of God. The Church that you choose to attend should preach the Cross.

The following should be taught and preached in the Church:
· Salvation through the Blood of Jesus Christ should be preached (Mat. 26:28; Acts 20:28; Col. 1:20; Heb. 9:22; I Pet. 1:18-19).

· The Church should teach the Baptism with the Holy Spirit with the evidence of speaking with other Tongues, which is available to all Believers, and is received after conversion (Isa. 28:11-12; Acts 2:4; Acts 10:45-46; Acts 19:6; I Cor. 14:4-5, 14-18).

· A victorious, overcoming Christian life should be preached. This means victory over sin in every capacity (Rom 6:11; I Cor. 15:57-58; Eph. 6:10-13; James 1:22; I Jn. 5:4-5; Rev. 2:7).

· Divine Healing according to the Word of God should be preached (Ex. 15:26; Ex. 23:25; Isa. 53:5; Mk. 6:13; James 5:14-15, I Pet. 2:24).

· The Rapture of the Church should be taught and preached (I Cor., Chpt. 15; I Thess. 4:13-17).

· The soon and eminent return of our Lord to Earth, to take up His rightful position as King of kings and Lord of lords should be preached (Rev. Chpt. 19).

· Whatever Church is attended, should be a Church filled with a group of people, whether the number is little or large, with a consuming desire to take the Gospel of Jesus Christ to the entirety of the world.

For more information read the page, “The CHURCH.”
A: We teach there is one God manifest in three Persons: God the Father, God the Son, and God the Holy Spirit. The Jesus Only people teach that Christ is the Father, He is the Son, and He is the Holy Spirit. Hence, the name, Jesus Only. I believe we can provide proper evidence from the Word of God that this is not the case and that the teaching advanced by these people is erroneous and does not accord proper due and honor to the Godhead.

The Scripture does state there is one God. But the word “one” relates to unity as well as number. I John 5:7 clearly means one in unity, as does St. John 17:11-21. And yet there are three distinct Persons: the Father, the Son, and the Holy Spirit.

The Jesus Only proponents basically teach baptismal regeneration. In other words, the water saves. This teaching, plus the implication that if one is not baptized in the name of Jesus Only, their sins cannot be forgiven and they will be lost and burn in Hell eternally.

We teach and preach that the Baptism with the Holy Spirit is an experience subsequent to Salvation. However, while we cherish the Baptism with the Spirit, we must reject the insistence of the Jesus Only people that the experience is necessary for Salvation. We believe that the Baptism with the Spirit is a part of our Salvation, but so is Divine healing: and while this is a great blessing, it cannot be labeled as a requisite for Salvation itself. There is a difference between that which we must do in order to be saved and those blessings that come to us because we are saved.

A: TITHES, we believe, should be used to support one’s local Church. If the Church is a faithful one which honors God, exalts the Lord Jesus Christ, believes the Bible, preaches the Gospel, and leads sinners to Christ, it is worthy of one’s support in attendance and finances (tithes especially). Such a Church provides food for one’s Spiritual Growth.

BUT Tithes is Old Testament, Jesus showed us a better way. Stewardship! Everything we have is given to us by God and belongs to God, and we are but stewards of His wealth for the good of mankind.

OFFERINGS are to be given over and above one’s tithes. We feel a person should be very generous with God when it comes to the matter of finances. We do not believe a person can out give God. As someone once said, the more we give to God, the more He gives back to us — because He has a bigger shovel, and He just keeps shoveling it back.

The Holy Spirit should lead a person with respect to sharing his tithes and/or offerings with various ministries. Tithes should be given where one receives his spiritual help and where the needs of the inner man are met. This is a matter which should be prayerfully considered. A promise which has helped many at a time of indecision is this one:

“If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him” (James 1:5).
A: The doctrine of unconditional eternal security accepts the Calvinist perspective and states that once a person has been saved and accepts the atoning Blood of Jesus Christ, he can never be lost afterward, no matter what he might do.

The question to ask is whether a Born-Again Christian can cease being a Born-Again Christian. The answer to this question is, yes, a Believer can stop believing, a Christian can stop being a Christian, and the Born-Again can turn his back on Salvation and become lost-again. Even superficial reading of the Bible will reveal any number of personalities who were at one time within the Grace of God, but who subsequently fell from Grace. After their fall from Grace, these individuals became lost (Ezek. 28:12-19; Mat. 25:41; Gen. 1:26-31; Lk. 3:38; Lev. 10:1-2).

The Bible clearly states that we are saved by Grace through Faith (Eph. 2:8). We are further told that the just shall live by Faith (Heb. 10:38). Salvation is given to the Believer, not by works or by acts of righteousness, but as a gift through the act of Faith. It is, of course, maintained in exactly the same way.

A: The doctrine of the Rapture and the Tribulation as expounded in Thessalonians and Matthew clarifies our Biblical stand.

1Thessalonians 4:13 But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope.
14 For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.
15 For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep.
16 For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:
17 Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.
18 Wherefore comfort one another with these words.

The above biblical verses lays out the doctrine of the RAPTURE (meaning to be Caught Up). Now comes the eternal questions disputed amongst Christians all over the world. The question is will we as Christians go through the Tribulation or not. There are three viewpoints, of which only one is correct, and is clearly shown in the scriptures. Are we PRE-TRIBULATIONISTS, (believing that we will be Raptured away prior to the Tribulation) MID-TRIBULATIONISTS (Raptured away in the middle of the 7 years of Tribulation - 3.5 years into it) or POST-TRIBULATIONISTS (where the Rapture comes after all the Tribulation).

The answer is quite simple and it IS in the Bible in Matthew 24:

Matthew 24:29 Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken:
30 And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.
31 And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.

The Rapture is heralded by the TRUMPET of God in Thessalonians, which is further clarified in Matthew 24:29-31 where Jesus states that "Immediately after the TRIBULATION..." shows that we as Christians WILL go through the TRIBULATION! So that makes us Post-Tribulationists.

All the more reason for all true Christians to get together in a New Testament Christian Community and become self sustaining and supportive of each other, especially as we see the day approaching. WE HAVE BEEN WARNED!
Q: What is sanctification?
a. Meaning
Sanctification is one of several possible English translations of qdš, hagios and their cognates. See *Holiness for usage. Context alone determines whether the translation should be holy, holiness, holy one, saints, consecrate, consecration, sanctify or sanctification. Even in individual passages translators do not always agree. Its broad meaning is the process by which an entity is brought into relationship with or attains the likeness of the holy.

b. Old Testament
In the OT, the primary use of the qdš word group, in the sense of consecration or sanctification, has to do with the way in which the holiness necessary for earthly people or things to relate to the holy God could be received. The primary means of sanctification in the OT was through the cultic system.

The whole cultic system centred on the way the earthly realm relates to the divine. Crucial to this relationship was the consecration of the pure but profane person or thing to God through the means provided by God. Recent studies have shown that the priestly theology of holiness structured all Israelite society in terms of earthly relations to the divine. This is seen in the holiness word group: holy—profane and clean—unclean (Lv. 10:10). Both pairs have gradations between them, with varying levels of sanctity and cleanness. ‘The sense of the distinction, however, is less a gradation of the holiness which derives from God than a gradation of human dealings with the Holy One’.

Consecration does not rest upon intrinsic holiness: ‘it requires a special act of God to make a thing or person holy’. The sacrificial system was God’s gracious means to enable his people to move from uncleanness or defilement to cleanness as the basis upon which to approach the holy God. Holiness and purity are not synonymous, however; purity is a presupposition for approaching the holy ‘because antipathy between holiness and impurity was absolute’. Hence, in the priestly tradition, there is a great deal of emphasis on purity and separation. Sanctification occurs as a consequence of movement towards the Holy One, not as the basis for holiness.

Earlier studies sought to contrast priestly ritualistic notions of holiness and sanctification with the ethical standards of the prophets. But that dichotomy does justice to neither. The highest ethical standards, centred in wholehearted love of God and neighbour (Dt. 6:4; Lv. 19:18b), are embedded in the priestly cultus: ‘Consecrate yourselves therefore, and be holy; for I am the Lord your God. Keep my statutes, and do them; I am the Lord who sanctify you’ (Lv. 20:7). The prophets demanded worship which issued in concrete expression of covenantal standards in societal and personal ethics. They saw clearly that the experience of God’s holiness would necessarily result in the transformation of the person (Is. 6:5-7) and society (Am. 4:4f; 5:21-24; Mi. 6:6-8). In short, ‘for Israel to be and remain the people of God, it must be holy, not merely in the ritual sense but also in the ethical sense’.

c. New Testament
Fundamental to all NT theology is the shift in eschatological perspective brought about by the coming of Jesus Messiah, and the coming of the Holy Spirit. God has come amongst his people to reconcile them to himself and the future has already been set in motion, although the end has only just begun. Sanctification cannot be understood outside this framework.

The terminology of sanctification is rare in the gospels. In John, sanctification concerns relationship with the triune God on the one hand and mission on the other. Jesus is the one sanctified by the Father and sent into the world (10:36). If the disciples are to continue that mission, they too must be sanctified, i.e. brought into that intimate fellowship enjoyed by Father and Son (20:20-23). Jesus prays that the Father would sanctify the disciples in the truth (17:17). In order that they may be filled with God’s being and power, Jesus sanctifies himself (17:19) through his death, then sends the disciples into the world just as the Father had sent him (20:21-22), imparting to them the Holy Spirit.

The presence of the Holy Spirit is the key to Paul’s view of sanctification. Paul holds that sanctification is based on the historical reality of the atoning death of Christ which is brought to experiential reality by the Spirit (Gal. 3:2-5; 1 Cor. 6:11; Eph. 1:13-14; Tit. 3:4-7). It partakes fully of the eschatological tension of salvation: ‘already’/‘not yet’.

Paul’s main emphasis is ethical rather than cultic. He echoes Jesus’ own summation of God’s ethical requirements for the new people as given in the great commandments (Gal. 5:14; Rom. 13:8-10) and models them before his converts (1 Thes. 2:10; 3:12). He urges them to continue to work out these principles of wholehearted devotion to God and love of neighbour in the context of everyday existence (1 Thes. 4:9-10). In 1 Thes. 3:10-13 and 5:23, Paul prays that his readers will be established in holiness and that God will sanctify them wholly. They are ever to be what they are now, i.e. a people called to be holy.

But these are also wish-prayers which means that the ‘not yet’ is equally important here. Paul has the Parousia, which perhaps he expected before his death (1 Thes. 4:17; 5:6), firmly in his view. He prays that these Christians will be found blameless (note, not faultless) in holiness on that soon-to-arrive day, with lives that reflect their anticipation of it.

The ethical thrust of sanctification continues in Rom. 6, where Paul uses the term hagiasmos twice. In 6:19, he urges his readers to yield their members to righteousness for sanctification, clearly focusing on the ethical living expected of those who have been freed from the dominion of sin. Since in and with Christ they have died to the lordship of sin (6:6), they are now to live lives which reflect their new relationship to God as sharers in Christ’s risen life (6:13-14). In no sense, however, is Paul stating that holiness is achieved by personal striving.

Paul uses the terms ‘righteousness’ and ‘sanctification’ here in a way which shows their inseparability. Paul could not conceive of a person brought into a right relationship with God whose life would not issue in sanctification (6:22), i.e. in a life of holiness. Debate about whether Paul has in mind a state or a process of sanctification is beside the point. Paul intends both.

That Paul can speak of both aspects of sanctification is confirmed in 2 Cor. 7:1. Here, in language reminiscent of the OT cultic context of purity and holiness, he urges his alienated readers to ‘cleanse [y]ourselves from every defilement of body and spirit, and make holiness perfect.’ His Christian readers are to purge themselves in every part, inwardly and outwardly (see Ps. 24:2-3, ‘clean hands and pure heart’), and live out the implications of their grace-given relationship to the holy God.

Were it not for the indwelling presence of the Spirit, all of this might seem to be mere wishful thinking. But Paul considers the sanctified life to be possible because of the indwelling presence of God’s empowering Spirit (2 Thes. 2:13). Indeed, he says, anyone who rejects this way of living, rejects God who gives his Holy Spirit to you (1 Thes. 4:8). It is the presence of the Spirit which enables the believer to live a life which is not according to the flesh (Gal. 5:16, 24; Rom. 8:5) although life is still lived in the flesh (Gal. 2:20; Rom. 8:11, 23). To be sure, the Spirit has not brought the fulness of the end but only its beginning, so the Spirit’s presence does not confer final perfection in the present age but rather leads to growing maturity in Christ, whereby Christians are ripened for their final transformation. ‘We are both already and not yet’

The writer of the Epistle to the Hebrews is in conscious dialogue with Judaism. For this writer, sanctification is the work of Christ, the eternal high priest (5:8-10; 7:23-25) and the sanctifier (2:11; 13:12) who, as the enthroned Lord, now exercises all the prerogatives of God (ch. 1). The means of sanctification is through the death of Christ, who through the shedding of his blood, established the new and better covenant relationship between God and humans (10:10, 14). This new sacrifice is efficacious because, in contrast to sacrifices under the old covenant which could purify the flesh and restore a defiled Israelite to the community (Nu. 19:9), the blood of Christ is able to deal with the inner condition of sinful people (9:13f.; 10:22).

The heart of the matter in Hebrews, therefore, is the new covenant relationship promised in the OT (Je. 31:31-34; Ezk. 36:25-27). The verb hagiadzein is used ‘with reference to the establishment of New Covenant relations between God and man’. The notion of the perfecting of believers (7:11, 19; 10:14), relates primarily to their covenantal acceptance by God.

Hebrews is the most explicit of the epistles on the present reality and enjoyment of the sanctified life. A crucial verse in this regard is Heb. 10:14 which emphasizes the single offering for sanctification made by Christ on the one hand and the experiential realization of the new relationship between God and humanity on the other. The new covenant relationship has already been established in Christ’s death and exaltation; Christians are consciously to embrace in their ongoing experience what has already been accomplished for them. ‘The terminology of perfection is used by our writer here to stress the realized aspect of Christian salvation’.

But Hebrews also applies the ‘already’/‘not yet’ tension to sanctification. For while it is the present experience of believers, it is neither static nor final (12:10, 14, 22-24). This relationship is the earnest of that ultimate goal of sanctification which ‘is to share Christ’s glory (2:10), to enter God’s rest (4:11 ff.), to see the Lord (12:14), and to inhabit the heavenly Jerusalem (12:22; 13:14)’.

In some ways, 1 Peter provides a summary of the NT view of sanctification: it has to do with God’s choice (1:2; 2:9), the work of the Spirit in applying the benefits of Christ’s sacrificial death and resurrection (1:2-3), and lives lived in obedience to God’s call to holiness (1:14-15; 2:5) and love (1:22; 4:8). Sanctification, in sum, is essentially a relational reality, completed in Christ’s death on the cross, experienced through the indwelling Holy Spirit and brought to its final goal when we see God (Heb. 12:14; 1 Jn. 3:2-3).