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Alliance World Fellowship (AWF)

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The Alliance World Fellowship (AWF) unites churches and ministries related to The
Christian and Missionary Alliance (C&MA). God used Dr. A.B. Simpson (picture right)
to start this movement in the 1880’s, which developed into a mission-minded
denomination with partners in many nations under a variety of names.

National leaders from all over the world were brought together for the first time in
Nyack, New York, in 1975. That meeting resulted in the official formation of the AWF
as a fellowship that would meet once every four years with the following specific
purposes:

 To affirm our commitment to the Bible, God’s Word, as His complete and
authoritative written revelation to man.
 To bear testimony to the particular truths of the Fourfold Gospel: Christ our
Savior, Sanctifier, Healer and Coming King.
 To support and encourage one another in the task of Mission and Evangelism
which we understand to be the special calling of the church.
 To provide opportunity and encourage expression of fellowship among
members of the Alliance World Fellowship.
 To provide a non-legislative means of consultation and cooperation among the
world community of the member churches.
 To share our mutual concerns and insights relating to the various crucial
spiritual and temporal issues of the church.
 To promote ministerial and missionary education.
 To uphold one another in prayer and administer relief in times of crisis.
 To advance unity of theological and moral standards among the members of
the Alliance World Fellowship.
 To promote the exchange of personnel in special areas of ministry.

These were enshrined in a Constitution which provided for an Executive Committee to

be responsible for its functions with a President as the Chief Executive Officer.

As the years went by the executive began to develop a bigger vision sparked by many
expressions of desire from different national churches that the AWF should become a
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‘stronger’ and ‘more active’ organization. In 1995 at the Seoul Quadrennial the
following Mission Statement was adopted:

The mission of the AWF is to facilitate cooperation amongst its member churches as
they work for the fulfilment of the Great Commission.

In 1991 Dr. Ben de Jesus from the Philippines was appointed as Executive Director,
in which position he served till the year 2000. In that year the AWF members met in
Hong Kong for their Quadrennial Assembly. It was decided to strengthen the emphasis
on missions by expanding into a global strategy. The main thrust is to provide
assistance to the national churches in dealing with the issues of the day from a
theological standpoint and to facilitate the development of missions with particular
reference to bringing together potential partners in specific missionary endeavors. This
resulted in the creation of a Global Mission Fund in order to reserve finances to
channel to AWF members to enable them to initiate projects serving to reach those
who have not had a clear introduction to the gospel of Jesus Christ. Regional
Conferences were to play a more important role in the implementation of the AWF’s
mission. Regional Coordinators were elected to represent the world regions on the
Executive Committee which they form together with the President and a Treasurer.
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History of Christian and Missionary Alliance

(CM&A)
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When Alliance founder A. B. Simpson left a lucrative pastorate in New York City, he
had a call from God to reach the lost masses both in New York and around the world.

Prostitutes, longshoremen, and the homeless received the

reconciliation message that all people are eligible for Christ’s amazing grace. He
established the New York Gospel Tabernacle to bring likeminded people together into
an organization that could facilitate outreach ministries.

He set up the Missionary Training Institute (MTI) to provide training and resources for
men and women God was calling to take the gospel to the world. During that time,
Simpson’s group sent out the first team of missionaries to the Congo in 1884.

Since then, thousands of people have followed God’s call to serve through The
Alliance in the United States and abroad. In 1974, The Christian and Missionary
(C&MA) officially became a denomination, but it still had at its core a heart for overseas
missions. Past Alliance president Dr. L. L. King said of the C&MA that it “was not
established as a mission divorced from the normal activity of a church, but a church
which had within it the life and function of a mission…. The mission came first and the
church grew out of a mission.”

Today, the C&MA focuses on planting churches in the United States and overseas.
Alliance international workers minister among the least reached peoples planting
churches and training national church leaders, providing relief and development
assistance, medical and dental care, and microenterprise projects. More than 2,000
churches in the U.S. minister Christ’s love to their communities and cities.
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The Founding Years (1887-1919)

The C&MA grew out of the vision of Rev. A.B. Simpson, a Presbyterian pastor from
Canada. Simpson believed that Christ was not only his Savior, but also
his Sanctifier, Healer, and Coming King through dramatic spiritual encounters that
changed the direction of his life. Formed as a missionary society and not a
denomination, early Alliance congregations were known as “branches” and were made
up of members from most major denominations. Find out more about those early years
where the movement began.

Sacrifice and Expansion (1919-1946)

After Simpson’s death in 1919, Dr. Paul Rader, a dynamic evangelist and pastor, was
chosen to lead the C&MA. During this era the “tabernacle strategy” became popular.
C&MA tabernacles sprung up in many U.S. cities and in Canada. The Great
Depression and World War II had an impact on The Christian and Missionary Alliance,
though it did not deter its expansion to new mission fields. Discover how challenging
times fueled the movement.

The Evangelical Era (1947-1974)

Following World War II, many people began moving to the cities, and the C&MA
continued to move forward. The tabernacles were exchanged for traditional church
buildings and many C&MA churches moved to the suburbs. In 1974 the C&MA
officially declared itself to be a denomination, along with a sweeping restructuring of
the organization. During this time, Dr. A.W. Tozer and Dr. Louis L. King greatly
influenced The Alliance. Dr. King as head of the missionary effort began to implement
the indigenous church policy—envisioning each national church of the C&MA as self-
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supporting, self-propagating, and self-governing entity. Learn more about the growth
of the church both overseas and domestically.

The Missionary Church Era (1975-present)

The C&MA in the U.S. and Canada became increasingly multicultural with the influx
of refugees from Southeast Asia in the mid-1970s, and immigrants from many parts of
the world. As ethnic churches were planted the awareness of a need for mission-
sending congregations was never higher. Find out how The Alliance is answering the
call to go and make disciples
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History of Christian and Missionary Alliance

Churches of the Philippines (CAMACOP)
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The Alliance work in the Philippines began in 1901 with Miss Ellen White, the first
C&MA missionary sent to the Philippines, albeit it was short-lived. Other missionaries
came, and the first chapel was built in 1902 in Tetuan, Zamboanga City- the very first
evangelical church throughout Southern Mindanao. Many more missionaries came
thereafter, but the ministry hardly took off at the beginning because the C&MA, under
the Comity Agreement, was assigned to Western Mindanao and Sulu Archipelago,
considered to be the most difficult areas to evangelize, being predominantly Muslim
and animistic territories. By 1924, there were more than 100 new converts attending
the church in Tetuan.

After the World War II, there were 29 local churches planted by C&MA missionaries,
but only 13 were fully organized and self-supporting. On February 1947, the 13
organized churches incorporated themselves as The Christian and Missionary Alliance
Churches of the Philippines, Inc. [CAMACOP, for short]. Two years after, CAMACOP
was registered with the Securities and Exchange Commission (SEC) thus it acquired
a legal personality.

From 1947 to present, the leadership of CAMACOP has been in the hands of 9 Filipino
Presidents, namely: Rev. Jeremias Dulaca (1947-1957, 1960-1962); Rev. Fiorentino
de Jesus, Sr. (1957-1960); Rev. Leodegario Madrigal (1963-1966, 1973¬1978); Rev.
Vicente Pada (1966-1972); Dr. Benjamin de Jesus (1978-1989); Dr. Valmike Apuzen,
Sr. (1989-1997); Dr. Rodrigo Tano (1997-2001), Dr. Reniel Nebab (2005-2013) and
the incumbent President is Dr. Jose Dalino (2001-2005, 2013-present).

Sixtyeight (68) years later since CAMACOP was born out of the prayers, initiatives and
faithful ministries of the early missionaries and local workers, CAMACOP now has
more than 2.700 churches; about 3.400 local workers and church planters, 52 units of
national and international ministry workers [missionaries] serving in 17 countries, had
established nine (9) residential Bible institutions and 24 non-residential training
centers. CAMACOP is divided into six (6) Regions, 23 districts and 2 commissions
throughout the Philippines and with an estimated total membership of 470.000
members. Its major ministries consist of four (4) divisions: Division of Finance &
Stewardship (DFS), Division of Missions (DM), Division of Church Ministries (DCM)
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and Division of General and Theological Education (DGTE). Our national auxiliary
groups — the Alliance Women Philippines (NAWP), the National Alliance Youth
Philippines (NAYP), and the National Alliance Men Philippines (NAMP) are tasked to
provide support and additional resources for the realization of CAMACOP’S vision and
mission.
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CAMACOP structure:
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Organizational Chart

General Assembly

N.B.O.T
National Board of Trustees

President/Executive
Bishop

Executive Secretary
Vice-President/Auxiliary Staff Office
Bishop

Administrative
Division

National Executive Division of

Division of General Division of
Minister for Stewardship and
and Theological Church Ministries
Mission Education Finance

Missionaries’ BIBLE Region/District National

local/International SCHOOL Supervisor Treasurer

Schools Geographical Staff

Division

Fund
Sourcing
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When CAMACOP was established in 1947, Rev. Jeremias Dulaca was elected
chairman (now President) of CAMACOP. He served until 1957 when he was
succeeded by Rev. Florentino de Jesus, Sr.

Rev. de Jesus served until 1960 when Rev. Dulaca was elected again as CAMACOP
president. Unfortunately, Rev. Dulaca suddenly died of a heart attack on September
18, 1962. Dulaca left a legacy as the founding president of the denomination. He was
then succeeded by Vice-President Rev. Leodegario Madrigal. Rev. Madrigal was
elected to a full term as president in 1963.

In the CAMACOP 1966 General Assembly, Rev. Vicente Pada, director of

the Ebenezer Bible College was elected president of CAMACOP. In 1972, Rev. Leo
Madrigal was elected again as president. During his tenure, the CAMACOP church
population of 400 was doubled to 800 until Madrigal's term ended in 1978.

In the 1978 General Assembly, Dr. Benjamin de Jesus, son of former president
Florentino de Jesus, Sr. was elected president of the denomination. He was reelected
twice in 1981 and 1985. He was replaced by Dr. Valmike Apuzen in 1989. He was
reelected in 1993 and was succeeded by Vice-President Dr. Rodrigo Tano in 1997.
Dr. Jose Dalino was then elected president in 2001 and was succeeded by Vice-
President Rev. Reniel Joel Nebab in 2005. He was reelected in 2009.

A proposed amendment to the CAMACOP By-laws was discussed during the 2011
General Assembly of extending the President's term limit from two to three terms.
Incumbent President then-Dr. Nebab was allowed to run again but was defeated in the
election by his predecessor, Dr. Jose Dalino during the 2013 General Assembly. In
2017 Bishop Eduardo Cajes was elected as CAMACOP president.
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The Administrative Divisions

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Four administrative branches or division currently administers the denomination, each

headed by a National Executive Minister (NEM):

Division of Church Ministries (DCM)

Division of General and Theological Education (DGTE)

Division of Stewardship and Finance (DSF)

Division of Missions (DM)

Division of Church Ministries

 The Division of Church Ministers can be compared to the Philippines'

Department of Interior and Local Government. This division administers and in-
charge of coordinating with the different local churches of the CAMACOP. Each
local churches are handled by districts and by regions. In tradition, the Vice-
President was appointed to this post.

Division of General and Theological Education

 This Division is similar to the functions of the Philippines' Department of

Education. It administers all CAMACOP-owned schools and seminaries. Its
current plan is to build an all-new and first Alliance University in the Philippines.

Division of Stewardship and Finance

 This Division handles all financial transactions of the CAMACOP. The National
Treasurer is under this office.

Division of Missions

 This Division administers all missionary outreaches of the denomination.

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Current CAMACOP officers:

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CAMACOP President/Executive Bishop:

 Bishop Eduardo Cajes

CAMACOP Vice-President/Auxiliary Bishop:

 Bishop Reniel Joel Nebab

National Executive Minister-Division of Church Ministries (NEM-DCM):

 Dr. Joel Caperig

National Executive Minister-Division of General and Theological Education

(NEM-DGTE):

 DR. Averell U. Aragon

National Executive Minister-Division of Stewardship and Finance (NEM-DSF):

 Rev. William Cargo

National Executive Minister-Division of Missions (NEM-DM):

 Rev. Don Dulaca

CAMACOP Ministries includes Local Churches, Schools, Seminaries, Training

Center, Lay Preaching, Youth Program, Evangelistic Program and Overseas
Missionary Program.
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National Board of Trustees:

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Ordained Minister:

1. Rev. Ruel (bong) Invidiado

2. Rev. Joel Cabiles
3. Dr. Carmelito Talas
4. Rev. Roel Tabasa
5. Rev. Joseph Reyes
6. Rev. Joel Cayubin
Laymen:

1. Dr. Pablito Pamplona

2. Engr. Bernardo Sampayan
3. Mr. Rosalino Caluban
4. Dr. Albert Mamaril
5. Atty. Giovanni Luistro
6. Engr. Andy Dizon
Lady Minister:

1. Mrs. Agnes Dianga

- The National Board of trustees will work when General Assembly is not in
session. It means, they will handle the decision making, planning, and other
matters regarding the operational agenda of the denomination.
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Organized ministries
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CAMACOP Organized Ministries as follows:

 Alliance Men Philippines (AMP)

 Alliance Women Philippines (AWP)
 Alliance Youth Philippines (AYP)
 Alliance World Mission (AWM)
 The Alliance Theological Education by Extension (ALL-TEE)
 Philippine Student Alliance Lay Movement Inc. (PSALM)
 Ministry Arm to the unreached people groups (Muslims): C-CMA (Cross-
Cultural Ministries and Advocacy)
 Campus ministry arm (PSALM) Philippines Student Alliance Lay Movement
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Geographical Divisions
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CAMACOP is divided by 6 Regions and 25 districts in the Philippines

 LUZON
o North Central Luzon Region (NCLR)
 Highland Evangelical Churches Alliance (HECA) Rev. Delfin
Bangilan
 Central Luzon District (CLD) (DMS. Rev. Apolinario Galvez)
 North Eastern Luzon District (NELD) Rev. James Labrador
 North Western Luzon District (NWLD) Rev. Jecubino Rufino Jr.
o Metro Manila-Southern Luzon Region (MMSLR)
 Metro Manila District (MMD) Rev. Samuel Carino
 Southern Luzon District (SLD) Rev. Isidro Nuestro Jr.
 formerly called the Southern Tagalog District,
encompasses CALABARZON and the provinces of
Mindoro, Marinduque and Romblon
 Palawan District (PD) Rev. Alan Pontillas
 encompasses only the province of Palawan
 Bicol District (BD) Rev. Sonny Masalon
 encompasses Bicol Region
 VISAYAS
o Visayas Region (VR)
 Cebu-Bohol-Leyte-Samar District (CEBOLESA) Rev. Romelson
Manait
 Negros-Panay-Siquijor District (NEGPAS) Rev. Nazer Hasim
 Eastern Visayas Commision—Rev. Arnold Rosales
 MINDANAO
o Western Mindanao Region (WMR)
 Zamboanga-Basilan District (ZAMBAS) Rev. Bienvenido Nebab
 divided by 6 Zones:
 Zone 1 encompasses the province of Basilan;
 Zone 2 encompasses the churches in the urbanized
barangays of Zamboanga City;
 Zone 3 encompasses the churches in the rural
barangays of District II of Zamboanga City;
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 Zone 4 encompasses the churches in the rural

barangays of District I of Zamboanga City;
 Zone 5 encompasses the municipalities
of Sibuco and Sirawai of the province of
Zamboanga del Norte;
 Zone 6 encompasses the municipalities
of Siocon and Baliguian of the province of
Zamboanga del Norte.
 West Mindanao District (WMD)—Rev. Paul Candes
 Central West Mindanao District] (CWMD)—Rev. Rudino Enulpe
 East Zamboanga District (EZD)—Rev. Felimon Anito
 North Mindanao District (NMD)—Rev. Rolando Capilitan
 Sulu-Tawi-Tawi District (STTD)—Rev. Edilberto Beira
o North East Central Mindanao Region (NECMR)
 Metro Davao District (MDD)—Rev. Felipe Cajes Jr.
 North Central Mindanao District (NCMD)—Rev. Jehu Diaz
 North East Mindanao District (NEMD)—Rev. Felix M. Beloy
 District of Mount Apo (DOMA)—Rev. Jollie Malik
 North East Cotabato District (NECD)—Rev. Jovito Mijares
o South Central Mindanao Region (SCMR)
 South Mindanao District (SMD)—Rev. Jonie Sumagaysay
 Central Mindanao District (CMD)—Rev. Gemuel Calagahan
 Sultan District—Rev. Bernard Cadelina
 Sarangani District—Rev. Geroche Basilan
 South Mindanao Cultural Communities District (SMCCD)—Rev.
Pacito Baro
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Seminaries, Bible schools, and Schools

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List of Bible Schools and Seminaries in CAMACOP

 Alliance Graduate School (AGS) (Quezon City)

(Headed by: Bishop Reniel Nebab)

 Ebenezer Bible College and Seminary (EBCS) (Zamboanga City)

(Headed by: Rev. Richard Rojas)

 Mount Apo Alliance Bible College (MAABC) (North Cotabato)

(Headed by: Rev. Josue Daramayo)

 Davao Alliance Bible College (DABC) (Davao City)

(Headed By: Rev. Carl Magtibay)

 Shekinah Alliance Bible College (SABC) (General Santos City)

(Headed by: Rev. David Dasig)

 Philippine Alliance College of Theology (PACT) (Manila)

(Headed by: Bishop Reniel Nebab)

 Visayas Alliance School of Theology (VAST) (Cebu City)

 Lomason Alliance Bible College (LABC) (Lapuyan, Zamboanga del Sur)

(Headed by: Hosea Manda)

 Mickelson Memorial Bible College (MMBC) (Sarangani)

(Headed by: Rev. Fredierick Baro)

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Tribal Bible School

 Dipolog Alliance School of Christian Leadership and Evangelism (DASCLE)

(Dipolog City)

CAMACOP-owned Schools

 Albert Benjamin Simpson Alliance School (ABSAS) (Zamboanga City)

 Fil-Asian Mission Academy (FAMA) (Davao City)
 Grace Learning Center (GLC) (Basilan)
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The CAMACOP VMG

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MISSION:

"We exist to transform communities and to aggressively

disciple the nations by engaging in holistic development
ministries; and by planting churches that proclaim Jesus
Christ as Savior, Sanctifier, Healer and Coming King."

VISION:

"That we envision transformed communities with mission-

driven Christian congregations here and abroad for the
glory of God."

CORE VALUES

What we believe determines what we value, and what we value

defines how we live. Scripture-based core values are the key to
successful Kingdom living.
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The CAMACOP Statement of Faith

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The CAMACOP Statement of Faith defines it as an evangelical Protestant

denomination. The following is a summary of the Statement of Faith for the U.S.
Church:

 One God who exists as a Trinity.

 Jesus Christ is both God and man who died as a substitutionary sacrifice,
was resurrected, ascended to heaven, and will return to establish his kingdom.
 The Holy Spirit indwells, teaches, and empowers believers; he convinces the
world of sin, righteousness, and judgment.
 The Bible, as originally given, is inerrant, divinely inspired, and the complete
revelation of God's will for the salvation of men. It is the only rule for Christian
faith and practice.
 Man was created in the image of God, but through disobedience is born with a
sinful nature. Mankind can only be saved through Christ's "atoning work".
 Those who repent and believe in Christ are born again of the Holy Spirit,
becoming children of God.
 The will of God is for each believer to be filled with the Holy Spirit and "sanctified
wholly" to receive "power for holy living and effective service". This is both a
"crisis" and "progressive" experience occurring after
conversion. Sanctification is "Separation from sin" and "Separation to God".
The believer must, through faith, surrender, accept Christ as sanctifier, and
continue to abide in relationship with Christ through obedience to his Word.
 Within the "redemptive work" of Christ, provision is made for
bodily healing. Prayer for the sick and anointing with oil are scriptural and the
privilege of the Church.
 The Church is all who believe in Christ, are redeemed through his blood, and
are born again of the Holy Spirit. It has been called to fulfill the Great
Commission. The local church is a body of believers joined together for worship,
edification through God's Word, prayer, fellowship, proclaiming the gospel, and
observing the ordinances of baptism and the Lord's Supper.
 The just shall be resurrected unto life and the unjust unto judgment.
 The imminent second coming of Christ will be personal, visible,
and premillennial.
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The fourfold Gospel of CAMACOP:

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Savior Sanctifier Healer Coming King

Acts 4:12 1 Corinthians 1:3 James 5:15 Acts 1:11

The Fourfold Gospel is the Christological summary on which the core values of The
Christian and Missionary Alliance is based. Through dramatic spiritual encounters that
changed the course of his life, Simpson came to firmly believe that Christ was not only
his Savior, but also his Sanctifier and Healer.

Alliance people share this rich legacy, as well as our founder’s passion to complete
the Great Commission—to take the light of Christ to places where there is little access
to the truth—and bring back our Coming King.

Jesus Christ is our Savior.

The Name of Jesus has impacted lives around the world for more than 2,000 years.
He is a universal Savior, promising that: “whoever believes in him shall not perish but
have eternal life.

Jesus is an exclusive Savior. “Salvation is found in no one else, for there is no other
name in heaven given to men by which we must be saved” Acts 4:12. Contrary to what
contemporary culture tells us, there are not multiple paths to God. There is only one—
Jesus Christ

Jesus’ death and resurrection ensures His followers an endless list of promises from
God’s Word. When we accept Jesus Christ as our Savior, His promises are for us,
including peace today and hope of eternity with Him.
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Very Precious Promises

The Bible is our ultimate authority. And in God’s word are many great and precious
promises. Because Jesus is our Savior, Scripture tells us that:

we are forgiven (Acts 2:38)

our guilt is gone (Romans 8:1)

we have peace with God (Romans 5:1)

God’s wrath is satisfied (1 John 2:2)

we have been justified (Romans 5:1)

Christ’s righteousness is imputed to us (Romans 4:24)

we are “new creations” (2 Corinthians 5:17)

we have eternal life (John 3:16)

we have been adopted by God (John 1:12)

the Holy Spirit lives in us (Romans 8:11)

Jesus is our advocate (1 John 2:1)

nothing can separate us from God’s love (Romans 8:38–39)

death has no more sting (1 Corinthians 15:54)

we have an inheritance that can never perish, spoil, or fade (1 Peter 1:4)

What an awesome list of promises from God’s Word—and this is only a partial list!
Because Christ died for us, all of these are ours when we accept Him as Savior.
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The Tenses of Salvation

As we consider Christ’s death on the cross, I think it’s important to look at the three
“tenses” of salvation.

Past: First, we have been saved. We have been justified or made righteous in God’s
eyes.

Present: Second, we are being saved. We are in the process of being sanctified or
made more like Christ through the Holy Spirit.

Future: And we will be saved. When Christ returns, we will be glorified or made like
Him. We have an eternal inheritance.

Anything else?

Four other things are important to consider about Jesus as our Savior:

He is a universal Savior. John 3:16 tells us that “whoever believes in him shall not
perish but have eternal life.” All who come to Him with repentant hearts, sorry for their
sins, and believe that He is who He says He is, will receive His salvation.

Jesus Christ is an exclusive Savior. We read in Acts 4:12 that “Salvation is found in
no one else, for there is no other name in heaven given to men by which we must be
saved.” Contrary to what contemporary culture tells us, there are not multiple paths to
God. There is only one: Jesus Christ.

He is a comprehensive Savior. Romans 8:29-30 make it clear that our salvation,

predestined from before the foundation of the world includes not only justification and
forgiveness of sins but also God’s commitment to reform us into the very image of His
Son and that one day, when that process is complete, we will be glorified.

And He is an all-powerful Savior. Nothing can separate us from God’s love. Christ’s
work on the cross sealed our salvation forever. As Romans 8:38–39 tells us, For I am
convinced that neither death nor life, neither angels nor demons, neither the present
nor the future, nor any powers, neither height nor depth, nor anything else in all
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creation, will be able to separate us from the love of God that is in Christ Jesus our
Lord.

Jesus is our Savior. Nothing can separate us from His great work on the cross, from
His love. That truth, that promise is at the core of who we are as part of The Christian
and Missionary Alliance.

Jesus Christ is our Sanctifier.

Many Christians understand God’s promise of salvation but do not experience the
ongoing sanctifying work of Jesus Christ in their lives. For those who neither
understand nor allow the Holy Spirit's control in their lives, the results have a profound
effect.

Unsuccessful struggle against sin and a lack of power in life and ministry frustrate
those who have asked Jesus to be their Savior but not their Sanctifier, resulting in a
lack of joy in their walk with Christ. At the point when we are born again, we become
members of God’s family. We believe He paid the price for our sin, and we

20

are positionally sanctified, or set apart from those who are not born again, and are
seen as holy because of what Christ has done.

Part One

“But of Him you are in Christ Jesus, who became for us wisdom from God—and
righteousness and sanctification and redemption.” (1 Corinthians 1:30) NKJV

The Bible teaches three tenses of salvation:

 I have been saved: Justification

 I am being saved: Sanctification
 I will be saved: Glorification
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Sanctification means separation

 Separation from sin: “But just as He who called you is holy, so be holy in all you
do; for it is written: ‘Be holy, because I am holy.’” 1 Peter 1:15-16.
 Separation to God: “(He) has made us to be a kingdom and priests to serve His
God and Father…” Revelation 1:6.

We read in John 1:29, 33 that Jesus is

 “the one who is taking away the sin of the world…”

 “the one who is baptizing with the Holy Spirit”

Two realities—two experiences. All Christians understand the first promise. But many
Christians do not understand the experience of the second. It is the experience of
Christ’s sanctifying work in a believer’s life. For those who neither understand nor allow
for the Spirit’s control in their lives, the results will have profound effect. Ongoing and
unsuccessful struggle against sin and a lack of power in life and ministry frustrates the
believer. Doubts creep in about the assurance of salvation; there is a lack of joy in the
walk with Christ.

Pneumatology “101”

In the context of the following Scriptures, the Greek word for Spirit is pneuma.

 Every Christian is indwelt by the Holy Spirit. “If anyone does not have
the Spirit of Christ, he does not belong to Christ.” (Romans 8:9).
 Many Christians are not (and never have been) filled with the Holy Spirit. “…be
filled with the Spirit.” (Ephesians 5:18).

Two realities—two experiences. With the decision to believe Christ is Savior, the One
who was sacrificed for the sin of the world, the believer is immediately indwelt by the
Holy Spirit. The believer who forsakes the flesh, allowing the Spirit’s infilling,
experiences victory and deliverance not only from the penalty of sin because Christ’s
righteousness is imputed to him. The Christian who is filled with the Christ’s Spirit
knows deliverance from the power of sin as Christ’s righteousness is imparted to him.
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Not only does the follower of Christ experience freedom from eternal death because
Jesus lives in him but also freedom to live an abundant life in the present because
Jesus lives through him. With the indwelling of the Holy Spirit he is equipped to fight
the temptations of the future.

A Sad Reality

 Most American Christians show little evidence in their lives that they have been
separated from sin.
 Most American Christians behave in ways that make it difficult to believe that
they have been “set apart” for the service of God.

Part Two

According to John 1:29-33, Jesus is:

 the one who is taking away the sin of the world

 the one who is baptizing with the Holy Spirit

These two realities offer the believer two experiences. All Christians understand the
first but most Christians do not understand or experience the second.

Two Realities – Two Experiences

 Deliverance from penalty of sin

 Deliverance from the power of sin
 Freedom from death
 Freedom to live
 Release from the guilt of the past
 Equips for the temptations of the future
 Christ’s righteousness is imputed to us
 Christ’s righteousness is manifest in us
 Jesus lives in us
 Jesus lives through us
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True or False?

According to the New Testament, there are two kinds of Christians.

 I Corinthians 3:1-4 — spiritual and worldly (carnal)

 Romans 7 and Romans 8 — self-propelled and Spirit driven
 Ephesians 5:18 — filled and not filled

What does this look like?

 “It’s all about purity.”

 “It’s all about power.”
 “It’s all about joy.”

Jesus tells us in John 15 that He is the Vine and we are the branches. Because
of our relationship with Jesus:

 “we will bear much fruit…” — PURITY

 “we can ask whatever we want…” — POWER
 “our joy will be complete” — JOY

The Steps to a Spirit Filled Life

 Surrender. You cannot make yourself holy any more than you can make
yourself saved! (Rom. 6:11; Rom. 12:1-2)
 Accept. Christ is your Sanctifier in the same way that He is your Savior! (Col.
2:6; Gal. 2:20)
 Abide. Maintain a continuous relationship with Jesus through obedience to his
Word. (John 15:1-11)

Abiding and the Word of God

 John 17:17 — “Sanctify them by the truth; your word is truth.”

 John 15:3 — “You are already clean because of the word I have spoken to you.”
 John 15:7 — “If you remain in me and my words remain in you, ask whatever
you wish and it will be given you.”
 Additional Scriptures to read: Ephesians 5:18, and Colossians 3:16.
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Part Three

As we move forward in our understanding of Jesus as our Sanctifier, let’s review our
position in Christ and find out how we can live a Spirit-filled life.

The next day John saw Jesus coming toward him and said, "Look, the Lamb of God,
who takes away the sin of the world! This is the one I meant when I said, 'A man who
comes after me has surpassed me because he was before me.' I myself did not know
him, but the reason I came baptizing with water was that he might be revealed to
Israel." Then John gave this testimony: "I saw the Spirit come down from heaven as a
dove and remain on him. I would not have known him, except that the one who sent
me to baptize with water told me, 'The man on whom you see the Spirit come down
and remain is he who will baptize with the Holy Spirit.' (John 1:29–33)

Jesus is:

1. “…the one who is taking away the sin of the world…”

2. “…the one who is baptizing with the Holy Spirit…”

Two Realities - Two Experiences

All Christians understand the first reality, grateful and confident that Christ’s blood has
atoned for their sins. They no longer need to fear eternal separation from God.

But most Christians do not understand or experience the second reality ”the full reality
of the Holy Spirit in their lives. Because many Christians have been badly taught, or
because they have chosen to disregard the clear teaching of the New Testament
regarding sanctification, they are missing much of what God has made available to
every believer in Christ.

Two Kinds of Christians

The New Testament clearly teaches that there are two kinds of Christians. In I
Corinthians 3:1–4, Paul talks about Christians who are “spiritual” and contrasts them
with those who are “worldly” or “carnal.” In Romans chapters 7 and 8, the comparison
 41

is between those believers who are self-propelled and those who are Spirit driven.
In Ephesians 5:18 he implies that some are “filled” and some are “not filled.”

Steps To A Spirit-Filled Life

The opportunity to experience the two realities of sanctification is available to every

believer. The path to the Spirit-filled life involves faith-filled risks that always involve
change.

 Surrender: You cannot make yourself holy any more than you can make
yourself saved. Romans 6:11; Romans 12:1–2
 Accept: Christ is your Sanctifier in the same way that He is your
Savior! Colossians 2:6; Galatians 2:20
 Abide: Maintain a continuous relationship with Jesus through obedience to His
Word. John 15:1–11

By Rev. John F. Soper

Frequently Asked Questions

Why do so few Christians experience the second reality of sanctification?

 Ignorance — Acts 19:3

 Sin — Ephesians 4:30
 Fear — I Thessalonians 5:19
 Lack of Desire — Matthew 5:6

Is there a difference between the baptism and filling?

The major problem here is that the New Testament does not clearly distinguish
between several different words used to describe the dealings of the Holy Spirit with
God’s people. Some of these words are listed below.

 “baptized”
 “filled”
 “anointed”
 “sealed”
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 “earnest”

While the language the Bible uses to describe the experience may be ambiguous, the
possibility of living a spirit-filled life is a Clear Reality

Is this a one-time experience?

While the initial filling of the Holy Spirit usually comes as an experience subsequent to
conversion, it is important to understand that:

 Sanctification is also a “progressive” experience. Philippians 2:12–

13; Philippians 3:12–14; Colossians 2:6
 It is also important to recognize that we need to be filled again and again
because we leak!

Two Great Errors

1. Avoiding the Holy Spirit out of fear: Many Christians run from God because of
sin or preconceived notions of inability or worthiness. When we remember to
live Jesus’ words from John 15, “Apart from Me you can do nothing,” we realize
that our daily sanctification is dependent on our willingness to surrender to Him.
2. Seeking an experience or feeling as the evidence that we have been filled:
Experiences are temporary and feelings are fleeting. God’s Word is true and
everlasting. We cannot put our faith in experience or feeling but only in His
eternal Word.

A Final Thought

If you then, though you are evil, know how to give good gifts to you children, how much
more will your Father in heaven give the Holy Spirit to those who ask him! (Luke 11:13)
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Jesus Christ is our Healer.

A great portion of Christ’s time was dedicated to healing the sick. He healed all kinds
of people: the blind, the paralyzed, the lame, the deaf, lepers, those who had fevers,
and many with chronic illnesses.

“Jesus Is Still the Healer”

We find no record in the gospels of Jesus turning away anyone who came to him for
healing, nor do we find that any disease was too difficult for him to heal. He even raised
the dead. Miraculous healings still occur today—evidence that Christ is still our Healer.

The Purpose of Divine Healing is to Glorify Jesus. In the Book of Acts, we find three
important truths we need to grasp: Jesus is still the Healer, Healing comes from Jesus
alone, and the purpose of divine healing is always to glorify Him.

As a pastor, I was called to meet a couple at a hospital. Their daughter had suffered
a seizure and was not breathing. When I reached the hospital, neither the parents nor
the doctor were with the child. A nurse was unplugging the flat-lined machines.

The Holy Spirit prompted me to do something I’d never done before — pray over the
girl’s lifeless body. I asked the nurse if I could pray for a minute, to which she replied,
“You know she’s dead,” but allowed me to go ahead.

I asked God to restore the little girl. Then I went to next room and found the parents
witnessing to the doctor. About a minute later, we heard a scream, then the little girl
crying for her mommy. It’s never happened to me before or since. But Jesus is still
healer.

Why did Jesus Heal so Many People?

To get attention: Jesus knew that by meeting a physical need, healing, the door would
be open to speak about Jesus’ greater mission—to bring salvation to souls. We see
the same pattern throughout Jesus’ ministry. Whenever Jesus made an intangible
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claim, He backed it up with a tangible act of compassion. Jesus said He was the bread
of life and fed 5,000 people with a few loaves of bread.

To prove He could forgive sin: How do you prove such an intangible thing? First, Jesus
lived in a culture where the assumption was that sickness was a result of sin. Second,
based on the same assumption, healing comes with forgiveness of sin. To prove that
He had the power to forgive sins, Jesus said to the man who was lowered down
through roof on a mat, “Friend, your sins are forgiven…take your mat and go home”
(Luke 5:20).

To prove He was God: Jesus healed to prove He was the Messiah. Only One has
authority to forgive sin—God alone—a charge the Pharisees made when Jesus healed
sickness and at the same time forgave sins. He was claiming authority to be God.

To show His compassion: Jesus healed because he cared. There is no record of Jesus
turning anyone away who asked for his help.

To show that He is the Lord of all of life: Jesus is the Lord of compassion—not just
Lord of our souls but of our bodies as well.

To show that salvation starts now: Jesus’ wonderful, compassionate willingness to

reach out and touch our physical needs demonstrates that it’s not just future tense but
present tense. Salvation starts now. He heals in this life, in this moment, in anticipation
of something much more complete as eternity rolls on.

The Healings Did Not End With Jesus

He Said They Would Continue: Healings did not end with Jesus. He told his disciples
they would do greater things. Although there is some dispute as to the validity of the
end of Mark’s gospel (Mark 16:18), it is clear in the Book of John that Jesus said, “I
tell you the truth, anyone who has faith in me will do what I am doing. He will do even
greater things than these” (John 14:12).

The Apostles Continued His Work: Nothing in the New Testament says or even implies
that the healing ministry would stop at end of the New Testament. In fact, it says the
 45

opposite. Healing ministry will continue in age of the Church through His Body, the
Church. The apostles continued his work.

Jesus Is Still the Healer! Jesus is still the healer today. Why don’t we see it as the
disciples in the Early Church did? They were full of the Holy Spirit. We leak. They were
fully obedient. Too often, we are not. They fully expected to see Him work. We are
often surprised that He does.

The Power Comes from Jesus

Not from Our Faith: The power comes from Jesus. The power doesn’t come from faith.
There is interaction with faith. Jesus challenged people to have faith. He even said,
“Your faith has made you whole.” But faith was a response to the person of Jesus. It
was power of Jesus and not individual faith that brought healing. If you believe the
power comes from faith, there’s a problem. Faith is a necessary component but not
what heals.

Not from Within: Healing does not come from within us. It is not a matter of getting
everything in balance. A great, satanic error of our day teaches that healing flows from
inner peace or balance, some resource inside us, even if God put it in us. That simply
is not true. Healing comes only from the hand of Jesus.

Not from Faith Healers: Healing does not come from faith healers. There are gifts of
healing. God uses prayer to raise up people who need a touch by Him. But the power
is in Jesus, which means, if you need a touch from the Lord, you don’t need to look to
a faith healer.

Not from Crystal Skulls: Healing does not come from any occult objects, such as
crystal skulls.

Why Isn’t Everyone Healed?

Why do people get sick in the first place? The Bible gives a theology of sickness as
well as a theology of healing. There are a number of reasons for sickness. The first is
sin. The Pharisees were right that some get sick because of sin but wrong that all get
 46

sick because of sin. In 1 Corinthians, we are warned about abusing the table of the
Lord. “That is why many among you are weak and sick, and a number of you sleep.”

Sometimes God allows the enemy to make us sick. Sickness definitely is related to
the curse, the fall, and the work of Satan. There is no better example than Job. In the
testing, our faithfulness can be perfect. God allows sickness or disabilities to teach us
lessons that would not be learned any other.

Healing also can be God’s way of taking us home, the moment of eschatological
healing that ultimately comes when we are made perfect. No more glasses, no more
insulin pumps. I won’t walk with a limp.

How Do We Respond?

Our prayers for healing tend to be, “Jesus heal me because I want to serve you more,
I don’t want pain, or I want to be a testimony of your faithfulness. See how much more
faith I have now.”

The only possible right response is: “Whatever brings You glory, Lord. I believe you
can. With the absence of a firm word to the contrary, then I believe that you will. But
the only reason I want to be healed is because I want to bring You glory. If something
else brings You more glory, that’s ok with me. It’s not about me. It’s all about Jesus.”

“In The Name of Jesus Christ of Nazareth, Walk!”

The power comes from Jesus. The purpose is to bring glory to Jesus. It is not to meet
my needs, to make me feel better, or relieve me of my pain, although that is a nice
side benefit.

The disciples with Jesus encountered a blind man (John 9). One of the disciples asked,
“Who sinned—the man or his parents.” Jesus explained that neither the man nor His
parents had sinned but “this had happened so that the work of God would be displayed
in his life.”

Healing is all about glorifying Jesus. It’s not about us. It’s all about Him!
 47

COMING KING:

The physical return of Jesus has been the subject of speculation and controversy since
His ascension into the clouds, which is recorded in the Book of Acts. Knowing that
countless millions still have not heard the gospel, The Alliance is committed to doing
its part to complete Christ’s Great Commission before His imminent return.

Why do you stand here looking into the sky? This same Jesus, who has been taken
from you into heaven, will come back in the same way that you have seen him go into
heaven (Acts 1:11).

Sometime near the end of his life, Anthony Ashley Cooper, the seventh Earl of
Shaftesbury, is reputed to have said: “In the last 40 years, I do not believe that I have
had one conscious thought that did not include the idea of the return of Jesus Christ.”
An overstatement? Perhaps, but it goes a very long way toward explaining the
amazing career of one of the Victorian era’s most successful social reformers.

That same preoccupation is evident throughout the New Testament. It is the stated or
implied reason behind nearly every ethical injunction in the writings of the apostles,
and without question, it framed the life of the Early Church. The first generation of
Christians even began their ordinary interactions with the greeting “Maranatha,” an
Aramaic expression meaning “The Lord is coming”!

“Jesus Christ, Our Coming King” is the expression that captures the same passion
exemplified by the apostles, the Earl of Shaftesbury and a million other devoted
followers of our Lord throughout the centuries. It is, to use the words of the apostle
Paul, “our blessed hope.”

Belief in the Second Coming of Christ is rooted in the experience of the followers of
Jesus who, a few days before Pentecost, gathered on a mountain to listen to the last
teaching of the resurrected Christ. He commissioned them to be His “witnesses” to the
entire world, and then, as they watched breathlessly, He ascended into heaven. While
they stood gazing at the sky, two angels appeared and delivered this message: “This
 48

same Jesus, who has been taken from you into heaven, will come back in the same
way that you have seen him go into heaven” (Acts 1:11b).

The clear implication (and the equally clear teaching of the entire New Testament on
the subject) is that Christ’s Second Coming will be personal—He Himself, not some
representative, will return to the earth. Further, His return will be both public and
visible; that is, we will be able to see Him come. In fact, the writer of the Book of
Revelation says that “every eye will see him . . .” (Rev. 1:7). We are also told that when
Christ returns, He won’t be alone. He will be accompanied by “thousands of his holy
ones”—angels (Jude 14)—and by “those who have fallen asleep” (1 Thess. 4:15).

Many volumes have been written exploring the events that will occur when Christ
returns, but here are a few things the Bible says will happen: Jesus Christ will be
vindicated in the eyes of those who crucified Him (Rev. 1:7); the whole of creation will
be liberated from the curse imposed upon it after the sin of Adam in the garden
(Romans 8:20–21); the earth will be filled with the knowledge of the Lord (Isa. 11:9);
God’s righteous reign will be established upon the earth for a thousand years (Rev.
20:1–6); and, ultimately, the final destruction of Satan will be accomplished (Rev.
20:7–10).

Since it is clear that the writers of the New Testament expected the Lord’s return very
quickly, many skeptics have suggested that nearly 2,000 years ought to be enough
time to convince us that they were mistaken. The Scripture, however, anticipates that
attitude and warns us (2 Peter 3:8–10) that while God restrains His judgment (just as
He did in the time of Noah) so that more time can be given for men and women to
repent, this gesture of patience will be misinterpreted. Most of humanity will conclude
that the promise of Christ’s return is nothing more than pious fiction. His return will
catch them off guard like the coming of a thief!

Over the last four decades I have read a great many books about the Second Coming
of Christ. Unfortunately, most were devoted to predicting when this cataclysmic event
will occur (something the Bible explicitly tells us NOT to do), to debating the order of
events connected to His return or to splitting the eschatological “hairs” that separate
one group of evangelical believers from another. All of this speculation entirely misses
the point of what the Bible says about the matter. The whole focus of the New
 49

Testament’s teaching about the return of Christ can be summarized in two simple
propositions: first, because Christ is coming, we need to be ready—living lives that are
pure, steadfast, prayerful, holy and reverent; and, second, because Christ is coming,
we need to finish the task He has given us—the preaching of the gospel.
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Division of Missions
 51

EVERY MOMENT COUNTS

Dr. Albert Benjamin “A.B.” Simpson – founder of our Christian and Missionary Alliance
– once said,

“The great commission has never yet been fully realized. It contemplates a worldwide
evangelization so glorious and complete that no nation, nor tribe, nor tongue shall be
overlooked. It calls us, especially, to look at the nations rather than individuals of the
race, and to see that the [unreached] peoples are the first objects of our care, and
never to rest until this glorious Gospel shall have been proclaimed in every tongue
spoken by man … this is not a commission to the church, but to each one of us. You
have as much right to go in obedience to this as I. The world will never be evangelized
until every individual recognizes his personal call. Each one of us has been called
already … When God thus calls us, we are bound to go…” (Missionary Messages, p.
10-11)

This is our heartbeat. We desire to see Unreached People Groups (UPGs) come into
a relationship with Jesus Christ, and Jesus only. The reality is that today, less than 1%
of all missionaries are working among UPGs.

In obedience to the Great Commission and the passion of our founder…

We aim to change that statistic.

Our Mission:
As the CAMACOP Division of Missions, or mission is: To send the Whole Church
with the Whole Gospel into the Whole World to plant Whole Churches in Whole
Unreached People Groups.
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Our Vision:
 To send thousands of missionaries to catalyze church-planting/disciple-making
movements among unreached people groups (UPGs) both in the Philippines,
and abroad
 To mobilize, train, and equip CAMACOP churches, and other Gospel-centered
churches and organizations, to be personally involved in missions to unreached
people groups
 To care for our missionaries, their families, and our churches through robust,
healthy, effective missionary care

Welcome to the CAMACOP Missions Journal! This will be the place where you can
follow the thoughts of the CAMACOP Division of Missions leadership. We will be
posting articles regularly.

Expect to see from us articles and updates detailing:

 Missions
 Theology
 Apologetics (in Missions)
 Personal Stories/Testimonies
 Video Stories/Testimonies
Much more!

We pray that you will be encouraged by God through our journal to dive deep into
our Christian and Missionary Alliance calling. We were made for missions!

That’s just who we are.

CAMACOP Missions: Biblical Basis for Missions

As part of the Christian and Missionary Alliance, many of us are aware of how central
missions is to our very identity (if you are unaware of this, we recommend reviewing
the material from CAMACOP Missions Month 2019, which can be accessed by clicking
here). However, many of us don’t have a readily available biblical basis for why
 53

missions is so central to our calling and identity. While much more could be written on
this topic (and indeed, hundreds of books have been written on this topic), we at
CAMACOP Missions have endeavored to give our biblical basis for missions in thirteen
(13) affirmations of what we believe the Bible teaches about missions. This, then,
informs our vision and mission as the CAMACOP Division of Missions, which you will
find at the end of this article.

So, what does CAMACOP Missions affirm and believe about missions?

AFFIRMATION 1 – Genesis 1-12

We believe that the Great Commission is the task of every disciple of Jesus Christ to
make disciple-making disciples of all the panta ta ethne (Matt. 28:18); to make
multiplying disciples of all the unreached and unengaged people groups (UPGs and
UUPGs) of the world.

AFFIRMATION 2 – Genesis 12-21

We believe that God’s choosing of Israel to be the nation to bless all nations (Gen. 12-
21) is a reflection of the Great Commission call to make disciple-making disciples of
all nations.

AFFIRMATION 3 – Exodus to Deuteronomy

We believe that the Mosaic Law of the Temple Period (Exodus-Deuteronomy) is a

reflection of the Great Commission call to make disciple-making disciples of all nations
by drawing the nations in so that Jesus, the Christ, could send them out in the power
of the Holy Spirit (Acts 1:8).

AFFIRMATION 4 – Joshua to Judges

We believe that the Conquest of Canaan and the Judgment of the Judges (Joshua-
Judges) is a reflection of the Great Commission call to make disciple-making disciples
of all nations by moving Israel strategically among the least reached gentile people.

AFFIRMATION 5 – 1 Samuel to Malachi

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We believe that the Prophets and Kings (1 Samuel – Malachi) of the Old Covenantal
Testament period reflect the Great Commission call to make disciple-making disciples
of all nations by God allowing their dispersion among the great gentile nations of the
world.

AFFIRMATION 6 – Inter-Testamental Period

We believe that the inter-testamental period between Malachi and Jesus is a reflection
of the Great Commission call to make disciple-making disciples of all nations by God,
during that period, arranging every nation, whether Jew or Gentile, so that Christ would
be born in Bethlehem.

AFFIRMATION 7 – Birth, Life, and Death of Jesus Christ

We believe that the birth of Jesus Christ is the incarnation of the Great Commission
call to make disciple-making disciples of all nations as Jesus descended from heaven,
took on a lowly human nature (Phil 2:5-11), lived a lowly human life, and died a lowly
human death, so that lowly human beings could become disciples of God.

AFFIRMATION 8 – Resurrection of Jesus Christ

We believe that when Jesus resurrected from the grave, He appointed the Church to
carry out His incarnate Great Commission to make disciple-making disciples of all
nations through the power of the Helper; the Holy Spirit (Matt. 28:18-20; Mark 16:15;
Luke 24:46-49; Acts 1:8; John 20:21).

AFFIRMATION 9 – The Church; Acts and Us

We believe, therefore, that the CAMACOP exists to glorify God globally by faithfully
fulfilling the cultural mandate (Gen. 1:28) and the Great Commission given to Abraham
to bless every nation (Gen. 12:1-3), as affirmed by our Lord Jesus Christ (Matt. 28:18-
20; Mark 16:15; Luke 24:46-49; Acts 1:8; John 20:21), which is our basis for doing
missions.

AFFIRMATION 10 – Necessity of the Trinity: God, the Father.

 55

We believe, in Sections 1-6 that God was completing the Great Commission to make
disciple-making disciples of all nations through the manifest presence of the First
Person of the Trinity (the Father).

AFFIRMATION 11 – Necessity of the Trinity: God, the Son.

We believe, in Section 7, that God was completing the Great Commission to make
disciple-making disciples of all nations through the manifest presence of the Second
Person of the Trinity (the incarnate Logos, Jesus Christ).

AFFIRMATION 12 – Necessity of the Trinity: God, the Holy Spirit.

We believe, in Sections 8-9, that God is finishing the completion of the Great
Commission to make disciple-making disciples of all nations through the manifest
presence of the Third Person of the Trinity (the Holy Spirit), which is the Church, of
which the CAMACOP is a part.

AFFIRMATION 13 – Call of the Triune God

We, therefore, believe that the completion of the Great Commission is the task of every
disciple of Jesus Christ because every disciple of Jesus Christ belongs to the Church.

CAMACOP Missions’ Vision

We envision transformed communities and churches with mission-driven disciples of

Jesus Christ in every unreached and unengaged people group, both nationally and
internationally, multiplying transformed communities and churches of mission-driven
disciples of Jesus Christ.

CAMACOP Missions’ Mission

Our mission is to participate in the completion of the Great Commission by recruiting,

training, and sending disciples of Jesus Christ with the holistic gospel to make disciple-
making disciples of Jesus Christ among the unreached and unengaged people groups
scattered throughout world.

Based on the Biblical data, therefore,

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CAMACOP Missions exists to send the whole church with the whole gospel into the
whole world to plant whole churches in whole unreached people groups.

Missions: The Final Frontier

In my missionary tenure of nearly a quarter-century, I have met missionaries who

bluntly claim that their own mission fields to be the final frontier of missions. Their list
varies from North Korea to Israel and many more. While I certainly value and
appreciate the uniqueness and specialness of their calls to a specific place God has
called them to serve, I’d like to encourage us to first consider what Lord Jesus
indicated in regard to the parameters of our missions mandate:

“ … You will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the
ends of the earth.” (Acts 1:8b)

Those places – Jerusalem, Judea, Samaria and the ends of the earth – are known as
M-categories in a missiological term. However, it was Jesus, the Commander-in-chief
of the Great Commission, who created and knew the earth to be round. In other words,
it is sensible to say that one’s own Jerusalem somehow equates to his/her own end of
the earth. Thus, Jesus’ parameter of “Jerusalem to the ends of the earth” was not
meant to be sequential but rather categorical in relation to one’s missional influence
(Lee, Paul S.R. “Holy Spirit, the Mastermind of the World Mission,” American Society
of Missiology Missional Preacher: Pentecost 2019;

Vocabularies like ‘missions’, ‘world mission, ‘missionary’ do not literally appear in the
Bible. Nonetheless, the underlying concept of the entire Bible aims at missions. There
were no professional missionaries who were specialized in oversea missionary works
in the Early Church. Some Jewish diasporas (probably the Hebraic Jews) preached to
the fellow Jews while the others (probably the Hellenistic Jews) did so to Gentiles
(Refer to Acts 11:20). There was only a fine line between mono-cultural workers and
cross-cultural workers. Geography and ethnicity did not seem to matter much to the
missions endeavors of the Early Church believers. Possibly, there was not much need
for it because the vicinity of the Middle East and surrounding nations were compatibly
under the Roman political influence and Greek cultural influence. Every Christian was
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“on the move” to share “the Way (Refer to Acts 9:2; 19:9; 22:4; 24:14; 24:22)” wherever
they were scattered to and whoever they met on their paths.

It must be a prayer of each and every born-again believer that God’s kingdom come
on earth, near and far (Refer to Matthew 6:10, Luke 11:2). We live in a ‘glocal’ era.
Rightfully so, as we consider unprecedented God-given tools given into our hands,
from transportation methods to communication tools. The world has become small and
within reach as never before. It is imperative that we live out as messengers of Christ
in our own worlds, both in mono-cultural and cross-cultural contexts. Whether we
serve as a sender or a goer at this present moment, we’re to practice a witnessing
lifestyle whatever we do, wherever we go, and whoever we meet. Such missional
influences may stay in my locality or extend to a foreign country. A sender is as
important as a goer in Missio Dei (Missions of God) because our call is first and
foremost about the ‘caller’ before it is about the place. As a Christian, it is our Heavenly
Father’s will to embrace the places, times and peoples God put on our paths as our
mission fields (Refer to Acts 17:26).

We find classic missions mandate in the following century-old Abrahamic blessings:

“Leave your country, your people and your father’s household and go to the land I will
show you. I will make you into a great nation and I will bless you. I will make your name
great, and you will be a blessing. I will bless those who bless you, and whoever curses
you I will curse; and all peoples on earth will be blessed through you (Italics mine).
(Genesis 12:1-3)”

This Abrahamic blessing is based upon our total dependency on God and God alone.
Our country, our people, our family and relatives are the three major sources of our
dependency. The initial step for Abrahamic blessing is not to develop a sense of
dependency on any of those visible matters. Just like someone leaving his/her country
for missionary service, the invisible God should be taken as the focus of our daily and
lifetime dependency.

Besides that, here is the danger. Too often, we become fascinated by the part where
God promises to bless us. We should never forget that any of God’s blessings on our
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life is given for a specific purpose, as clearly articulated at the end of this Abrahamic
blessing: “And all the peoples on earth will be blessed through you.”

Let me put it this way. Your life as a Christian is set either to contribute toward blessing
others and the world or simply to enjoy and keep God’s blessings to yourself and just
stop there. No matter who we are and what we do, getting the world blessed through
us should be our highest life priority. That will, in turn, help fulfill our God-given destiny
of mission-minded Christians.

Having lived and ministered proportionally each 1/3 in Asia, America, and Africa, and
having seen God using this once a “scary, reluctant, introvert young man” and my
international team at the Evangelical Alliance for Preacher Training/Commission to
disciple Christian leaders of all ages and to plant over 300 churches to impact 14
nations of Africa and Asia in cooperation with the Christian and Missionary Alliance
Korea, my conviction became solidified (Lee, Paul S.R. “Multiplying Discipleship in
Cross-cultural Contexts,” Lausanne World Pulse: Iss. 10, 2010;
http://www.lausanneworldpulse.com/perspectives-php/1332/10-2010). I’m convinced
that God is still willing and able to use anyone who is committed to following Him and
His missions mandate to “go and make disciples of all nations.” Romans 2:11 affirms
that “there is no favoritism of persons with God (KJV).” Therefore, the Great
Commission should be the ultimate life purpose and practice of all who profess Christ
as their Lord and Savior. Hence, for you and me as God’s people, life is not about just
getting my blessings but about getting my world blessed through me.

The eyes of the Lord still range throughout the earth to strengthen those whose hearts
are fully committed to him as 2 Chronicles 16:9 reminds us. Nina Gunter once said, “If
you take missions out of the Bible, you won’t have anything left but the covers.” Where
you are today is rightfully the final frontier of missions. Allow me to leave you with
these questions. What can you offer to God to make disciples out of the people within
your influence of near and far? How would you bless the world out of what God has
blessed you with? Where would you let God’s kingdom come in the parameter of your
life?
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Summary:
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The CAMACOP’s identity is define through the lives of all the members. We are all
unique. God has put us together from different tribes and culture but uniting to glorify
God. CAMACOP has been active in doing mission work because this was the original
purpose and desire of our founder. We don’t have enough funds but by God’s grace
we are striving and growing. The operational expenses of CAMACOP is through the
percentage of the churches all over the Philippines. We get 15% from the gross income
of all the member churches. Through that we get the support and funds to do mission,
plant churches, salary of all the personnel including the national officials. Not only that,
the CAMACOP give financial support for all the Bible schools we have throughout the
Philippines. We may not be the riches denomination of the Philippines but we have
the desire to the God’s will in our lives. We highly appreciated the wisdom of God
through the structure we’ve used for years now.

In every local churches we highly promote self-supporting, self-propagating, and self-

governance although we are bounded to the general role and rules of the CAMACOP.
CAMACOP now has over 2,700 Churches all over the Philippines and about 3,000
local church workers according to the latest survey of CAMACOP
https://www.youtube.com/watch?v=eaha_mv1K2k. We have estimated over 500,000
members all over the Philippines. From a missions-receiving country we have become
missions-sending organizations.

It is in fact a great privilege to share our denominations to others. Not to boast about
who we are and what we have accomplish but to show how faithful and great our living
God who sustained and bless CAMACOP.

Thank you so much for the reading this article. May our God bless you and keep you.