Praying the Daily Office is the practice of praying for the world in unity with the whole Church at set times a day. Basileians are Global Pilgrims who, in our primary discipline of journeying to the Mountain, integrate the practice of praying the Daily Office with Eucharistic worship and contemplative prayer.
Also see Global Pilgrims, Journey, and Lectionary.
A Deacon is an ecclesiastical office entered into by ordination, which is a Rite of Incorporation performed in Basileia after the Candidate for ordination has completed the Novitiate. In a more general sense, all believers are called to be diaconal.
Also see Deacon Council, and Diaconal.
A Deacon Council of a Basileia jurisdiction administers the diaconal functions of member formation in general and of the Catechumenate and of the Novitiate in particular. Deacon Councils complement the roles of Presbyter Councils and Missional Councils in providing leadership to one of the three major areas of the life of Basileia, namely, the area of membership formation. Until ordained Deacons are raised up to lead Deacon Councils, Presbyters are authorized to do so, but then after Deacons are appointed, these Presbyters join with other baptized members in diaconal service to these Deacon Councils. Basileia has the following six types of Deacon Councils:
Also see Deacon, Diaconal, Missional Council, and Presbyter Council.
The delegation of authority is the second of the five elements in the covenantal structure of authority – source, delegation, standard, transfer and expansion. Covenantally speaking, the delegation of authority answers the basic question asked by all communities: “Who is authorized to do what?” Practically, Basileians cultivate a commitment to serve as delegated authorities in 1) our mode of worship in the second movement of the Liturgy, and 2) our way of life marked by the three practices of our primary discipline of assemble – belong in order to believe, cultivate colonies of heaven on earth and create thing places.
Also see Assemble.
Destiny is the ultimate purpose to which individual humans and angels, collectives and all creation is destined for, namely to be brought by the Father into unity with Christ. While individual humans and angels and collectives can resist their destiny and even seek to subvert the destiny of others, ultimately God’s purpose prevails. As the Lord said to Paul, after he had resisted God’s call for some time, “It is hard for you to kick against the goads” (Act 9:5). Jesus says that by virtue of the kind of chivalric death He would die on the cross that He would succeed at drawing or more literally, “dragging,” all to Himself (Jn. 12:32). At times this “dragging” comes in the form of compelling circumstances as when the Prodigal Son, after having wasted his inheritance and was reduced to life with the pigs in a pigpen, decides to stop resisting and fleeing from his destiny and returns home to his father. Another picture of destiny subverted by evil but brought back on track by Christ is represented in the Icon of the Resurrection in which Jesus descends even into Hades to raise Adam and all humanity out of death. Thus Jesus’ statement, “I will build My Church, and the gates of Hades shall not prevail against it” (Matt. 16:18) is a promise that the destiny of the Father for all shall be fulfilled in and through the Church. As Joseph learned through the ordeal of betrayal by his own brothers, what they meant for evil, God turned for God in order to save multitudes (Gen. 50:20). This understanding of destiny is foundational to why our Basileian charism is one of an authentic and relaxed spirituality in regards to our own individual journeys of transformation as well as the journeys of others. Such a feel for destiny encourages us to be ministerial rather than mediatorial. We rest in confidence knowing that “For as in Adam all die, so also in Christ shall all be made alive” (1 Cor. 15:22).
Also see Icon of the Resurrection, Restoration, and Theosis.
Diaconal means relating to a deacon or to the role of a deacon, which can mean the ecclesiastical office of Deacon, but which can also refer to forms of service provided by all believers in general. In our Basileian way of life, all believers are diaconally called to “serve the Church and the world” with their gifts and resources. All believers, regardless of their particular office in the Church – baptized believer, Deacon, Presbyter or Consecrated Abbot – are called to diaconal service. In Basileia this means specifically to diaconal service with a missional initiative and/or with our respective Presbyter Councils, Deacon Councils and Missional Councils. All Basileians, not just some, are called to serve diaconally in these ways, regardless of their particular office. As Jesus said to His disciples as they disputed among themselves who was the greatest, “But I am among you as the one who serves or literally, as one who “deacons” (Lk. 22:27). The word “serves” in Luke 22:27 is a translation of διακονῶν (diaconon). Thus since Jesus is among us as one who deacons, how much more should we be diaconal in relation to all?
Also see Deacon, Priesthood of All Believers, and Serve the Church and the World.
The Church is not merely a religious institution in a foreign society, but the society or City of the Kingdom of God. Basileia’s logo represents the vision of the Church as an Ecclesial City. Episcopal authority is necessary for the Church in general or any ecclesial jurisdiction in particular to function as an expression of an Ecclesial City. For it is in this way that we “establish a city to live in” (Ps. 107:36). Thus, for Basileia to fulfill the call to be a global fellowship, alliance and federation of Ecclesial Cities (i.e., of Basileia Communities), episcopal authority was required in the initial founding of Basileia so that in turn each jurisdiction of Basileia may operate with this authority either through Bishop Protectors of Communio Christiana and/or Basileia’s own consecrated Abbots.
Also see Alliance, Basileia Community, Church, Logo, Tithe.
Ecclesiastical in general simply means of or relating to the Church. Furthermore, within Basileia we think of the resolution of false dichotomies as happening ecclesiastically as well as covenantally and kingdomculturally. In this context, the ecclesiastical is the priestly dimension of resolving false dichotomies whereas the covenantal is the prophetic way and kingdomcultural is the kingly way. In this sense, all things of or relating to the Church – ecclesiastical architecture, calendar, music, members, jurisdictions, courts, worship, etc. – should transcend false dichotomies and instead demonstrate the distinction between the Fallen World System and the Kingdom of God and then replace the former with the latter in priestly fashion.
Also see Covenant, and Kingdomculture.
There are four ecclesiastical offices: baptized believers, Deacons, Presbyters and Bishops (where in Basileia those consecrated with episcopal authority are called Consecrated Abbots). All offices are of equal value or authority but different in function. Each office is a governing office in the sense that all believers have equal value but different roles in binding and loosing. There is no binding and loosing that advances the Kingdom that happens outside of the Church or that can be exercised by those who are not ecclesiastically accountable to exercise their authority according to the Apostolic Rule of Faith. Therefore, all ecclesiastical authority is rightly and properly exercised by the integration of all four ecclesiastical offices.
Also see Binding and Loosing, Consensus Decision-Making, and Equal Value and Different Functions.
Egalitarianism is a subcultural view about the respective roles of men and women that perpetuates the false dichotomy that because men and women are equal in value (which they are), they should also therefore be equal (not different) in function (which is false).
Also see Consensus Decision-Making, Equal Value and Different Functions, “Governing Roles of Men and Women in Basileia,” and Traditionalism.
Recovering the covenantal understanding and practice of eldership is fundamental to Basileia’s mission of being kingdomcultural. The biblical concept of eldership is broader than the modern idea, which generally thinks of elders only in relationship to performing certain ecclesiastical functions within the Church. But the biblical concept is not so narrow, rather it presents the idea of eldership as a societal-wide function that is to be exercised by all elders of family, Church, and state. God has ordained that elders serve in a collective representative role in the three forms of collective governments of family, Church, and state. This differs in significant ways from the individual authority that all citizens of the Kingdom are to exercise in all forms of individual self-government. The collective governments of family, Church, and state define a person's broad and fundamental relationship to society as a whole. To be disinherited from a family, executed by the state or excommunicated by the Church has profound and far-reaching implications for an individual's membership in society both in this age and in the ages to come. This is not the case in regards to one's membership status (or lack thereof) in various forms of individually governed bodies, including educational, vocational, or associational. While membership in or removal from any of these certainly has implications, even serious ones, they are not of the same order as the far-reaching implications arising from membership in or removal from the three core collective governments of human society. Thus, since membership in or removal from family, Church, or state defines ones status in society as a whole, the Lord has ordained that membership in these institutions be administered by elders. Elders govern society as a collective, not just individuals in society. Three biblical examples illustrate this: (1) When God instructed Moses to “speak to all the congregation of Israel” regarding the ordinances for Passover (Ex. 12:3), Moses obeyed by calling “for all the elders of Israel” to gather before him (Ex. 12:21). (2) The accused who stood in judgment before the “congregation” in Numbers 35:12 (cf. v. 24) is described in Joshua 20:4 as “declaring his cause in the ears of the elders of the city.” (3) When “Joshua called for all Israel” to assemble, it was the special representatives of the people, namely the elders, heads, judges and officers who came (Josh. 23:2; 24:1).
Also see “Governing Roles of Men and Women in Basileia,” Head, Kingly, Presbyter and Presiding Member.
A Council that has more than one member elects one of its members to be its Presiding Member. A Council is free to elect who serves as their Presiding Member as often as it deems it necessary in order to optimally place a person in that role who has the particular gifts and capacities best fit for the season of growth and ministry that the jurisdiction is in. If the number of members of a Council grows beyond 12, then the Council elects from among their members an Executive Team that in turn elects from among their members a Presiding Member. While the convention or tool of voting may be used in an election of Executive Teams and of Teams’ Presiding Members, voting is never used as a substitute for consensus decision-making. In fact, the only time that the tool of voting is ever used to aid the consensus decision-making process is in the election of Executive Teams and their respective Presiding Members.
Also see Abbey, Consensus Decision-Making, Council, Head, and Presiding Member.
The art form of emphasizing something with a different function as being equally ultimate with other similar or related things is the art of being kingdomcultural. There is equal value but difference in function between symbol, Scripture and the Spirit as modes of revelation of the Word. Therefore, to emphasize the functions of one mode of revelation does not require us to deemphasize the value of the other two. In the Liturgy, for example, when a liturgical and sacramental way of receiving revelation is being emphasized functionally this does not mean that revelation by Scripture and the Spirit is of less value in that moment of interpreting what the Father is saying and doing via symbol. In the Liturgy we regard Scripture as a form of revelation that is also sacramental and inseparably related to the work of the Spirit, first in its inspiration and then in its interpretation. Thus when we emphasize sacrament as a mode of revelation we do so by emphasizing, for example, that Scripture itself is a sacramental mode or form of revelation that we receive by the operation of the Spirit. To devalue any one mode of revelation just because it has a different function in relation to one of the other two modes is the essence of all forms of denominationalism that undermines the Church’s nature as a communion.
Also see Convergence, and Perspectival.
Empowerment, as the fourth dynamic of our charism related to our primary discipline of governing, anoints us to govern. This empowerment is from above and not of this world, or as the Scripture says, “ ‘Not by might nor by power, but by My Spirit,’ says the Lord of hosts” (Zech. 4:6). This is the type of empowerment Jesus Himself operated by when He said, “But if I cast out demons by the Spirit of God, surely the Kingdom of God has come upon you” (Matt. 12:28). While Jesus was fully God, He did not use His inherent power as the Son of God to do all that He did, but rather His empowerment came “by the Spirit” as He lived and operated as the Son of Man. Specifically as applied to governing, Jesus also said, “I can of Myself do nothing. As I hear, I judge; and My judgment is righteous, because I do not seek My own will but the will of the Father who sent Me” (Jn. 5:30). Jesus is the first human being to exercise empowerment fully, instantly and joyfully in the way that the Father has always intended for mankind to exercise empowerment for governing and ruling. Not only is such empowerment “from above” (meaning it is thus exercised according to the Apostolic Rule of Faith), but it is also chivalric. Chivalric empowerment sacrificially works to advance victory over evil in ways that actually replace evil with good (kingdomculturally), verses running from evil (subculturally) or attempting to rule over evil (counterculturally). Chivalric empowerment remains obedient to God’s will, exhausting evil, which results in the empowerment of the fatherless, widowed, poor, oppressed, prisoners and sick.
Also see Convergence, Judgment, Passion, Transformation, and Wisdom.
The Epic Story is the narrative told in song, liturgy, dance, architecture, seasons of the year, etc. of the prophecy (Advent) of Christ’s call (Christmas) to take on the mission (Epiphany) of exhausting evil (Lent) by means of His chivalric destruction of evil through His death and resurrection (Pascha) that in turn makes possible the outpouring of the power of the Spirit (Pentecost) so that we can join Him in expanding the Kingdom into the frontiers of existence (Kingdomtime). Some call this the Christus Victor story. The Church Year is the framework for this Epic Story, which is the actual source of the unique retellings of this story at the heart of every culture of the world, as documented in The Hero with a Thousand Faces by Joseph Campbell. Epic stories like The Hobbit and Lord of the Rings, Star Wars and The Matrix are just some of the better know modern mythologies that follow the flow of the Epic Story, a story which is ultimately about how the Hero prophesied to come in Genesis 3:15 has come, and who has fought and conquered His foes in chivalric fashion.
See Christus Victor, Church Year, Empowerment, and Genius.
Episcopal authority includes the authority to ordain, which is exercised only by Bishops of Communio Christiana and consecrated Abbots of Basileia. Episcopal authority is necessary not only to ordain but also for the Church in general or any ecclesial jurisdiction in particular to function as an Ecclesial City.
Also see Bishop, Consecrated, and Ecclesial City.
“Equal value and different functions” is the covenantal idea that in God’s order of things each person or part of a whole is of equal importance, value and authority while having different functions, roles or capacities. This is a foundational component of kingdomculture in all its expressions. For example, a kingdomcultural approach to the roles of men and women is that they are of equal value, but different in function. The countercultural Traditionalist approach to the roles of men and women emphasizes the differences in function between men and women and then claim that the functions of men are of greater value. The Egalitarians make the opposite error by emphasizing the equal value of men and women (which is true – men and women have equal value), but then jump to the wrong conclusion that they should therefore have equal functions in all areas of life, including in matters of the collective governance of home, Church and state. Failure to recognize the principle of “equal value and different functions” is the source of numerous false dichotomies for which kingdomculture is the solution.
See Consensus Decision-Making, Egalitarianism, Emphasis, “Governing Roles of Men and Women in Basileia,” and Traditionalism.
The word Eucharist is based on the New Testament Greek noun εὐχαριστία (eucharistia), which means “thanksgiving” as it is used, for example, by Paul in 1 Corinthians: 11:23-24: “For I received from the Lord that which I also delivered to you: that the Lord Jesus on the same night in which He was betrayed took bread; and when He had given thanks, He broke it and said, ‘Take, eat; this is My body which is broken for you; do this in remembrance of Me.’” This is the origin for why prayers at the beginning of meals are sometimes referred to as “giving thanks.” The rite of the Last Supper, which the Church calls the Eucharist, is central to the Liturgy in the same way that Christ’s death and resurrection are central to the entire Church Year. The Eucharist is the great mystery at the absolute heart of the Christian faith, set in the context of the Incarnation. The Eucharist is the moment of the great euchatastrophe, which is the sudden turning from bad to good, the opposite of a catastrophe, which is the sudden turning from good to bad. A macrocosmic picture of the Eucharist is that of the Icon of Resurrection in which Christ raises all humanity in Adam from the dead and in smashing the gates of Hades, reopens the way back to Paradise for all mankind to eat with God at the Tree of Life. The Fall of mankind is therefore rooted in Adam and Eve’s lack of thanksgiving for God’s great provision to them in the Garden, especially in regards to the Tree of Life. Conversely, the restoration of mankind is rooted in Adam and Eve (and thus all humanity) being given a second opportunity by the Second Adam to give thanks for God’s great provision in Christ to eat of His flesh and drink His blood and thus become human in a new way like Him and able to feast again in Paradise. Thanks be to God!
Also see Eucharistic Worship, Icon of the Resurrection, and Table.
Eucharistic worship is the liturgical and sacramental ascent to heaven to sit with Christ at His Table in unity with the whole Church on the Lord’s Day (Sunday) and in other Festival Assemblies. Basileians are Worshipers who, in our primary discipline of journeying to the Mountain, integrate the practice of Eucharistic worship with praying the Daily Office and contemplative prayer.
Also see Eucharist, Journey, Rite of Renewal, and Table.
The Evangelical and Reformed stream of the Church emphasizes God’s revelation of the Word in Scripture. When this is done by highlighting the function of Scripture while maintaining the equal ultimacy of the revelation of the Word via sacrament and the Spirit, this builds up the Church as a communion. But when Scripture is made the only authority or a more ultimate authority than the revelation of the Word through sacrament and the Spirit, and is autonomously used therefore to interpret all things according to a Two-Source View of authority, as with “Solo” Scriptura and Qualified Infallibility, this tears down the Church through the dynamic of denominationalism.
Also see Charismatic and Orthodox, Emphasize, Liturgical and Sacramental, One-Source View, Sola Scriptura, “Solo” Scriptura, and Two-Source View.
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