In Christ’s kenosis (the emptying of Himself in κένωσις, kénōsis as Philippians 2:7 says) God become like us that we in Theosis might now become like Him. There is no Theosis without kenosis. In His kenosis, by means of the Incarnation, Christ did not cease being divine but clothed Himself in humanity, so that now, by partaking of Him, we might be deified. “For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich” (2 Cor. 8:9). This gives rise to chivalry. Christ’s kenosis is a re-creation event whereby divinity and humanity come into union without mixture or confusion in Him, resulting in the restoration of the image of God in mankind so that in turn, by the power of the Holy Spirit, we may grow to maturity in the likeness of God. Therefore, we must follow Christ in the pathway of kenosis if we are to experience Theosis. Baptism is vital to this. “For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his” (Rom. 6:5). In Baptism, what we see Christ doing to Adam in the Icon of the Resurrection, namely, raising him from the dead, happens to us. In Baptism we are first united with Christ in a death like His that we may be united with Him in a resurrection like His. In the Eucharist we renew this experience of being united in His death and resurrection. And in our Eucharistic lifestyle we daily walk out His death and resurrection in our lives. Thus a Basileian lifestyle is one of constant kenosis that leads to Theosis.

Also see Chivalry, and Theosis.


The βασιλεία τοῦ θεοῦ (Basileia tou Theou), translated as, “the Kingdom of God” has three interrelated dimensions. It is 1) the people of God, 2) the authority of God and 3) and place where God dwells. When the people of God, the Church, embrace the authority of God in a covenantal way, then they become a temple where God dwells with mankind both individually and collectively (1 Cor. 3:16; 6:19; Eph. 2:22). Since the people of God are a temple which is a microcosm of the Kingdom, the Church serves as a mustard seed of the Kingdom or as a beachhead or colony, until the Kingdom matures to the point that the Church’s cult and culture become one as pictured in Revelation 21:22 – where the whole City has become the dwelling of God with man. The Kingdom of God is the empire lead by the Emperor, the King of Kings and Lord of Lords, Jesus Christ.

Also see Basileia, Covenant, Ecclesial City, Fellowship and Kingdomculture.


Kingdomculture is the culture of the Kingdom of God. Whereas subculture runs from evil and counterculture rules over evil, kingdomculture replaces evil with good (thus destroying evil) in order to redeem all things.

The spirit of kingdomculture is the Father’s passion for the union and restoration of all things in Christ. The pattern of kingdomculture is the covenant. The spirit and the pattern of kingdomculture is the true alternative to all false dichotomies. All worldly thinking, for example, falsely pits individuals against collectives, resulting ultimately in anarchy when individuals dominate collectives and in totalitarianism when collectives dominate individuals. The kingdomcultural alternative both to anarchy and to totalitarianism is the covenantal union of many (individuals) who become one (collective) in a union of equal value but different functions that reflects the nature of God who is One Person (collectively) and Three Persons (individually). Kingdomculture externalizes the spirit and pattern of covenantal union in all areas of thought and life.

Kingdomculture manifests when the Kingdom of God replaces the Fallen World System. The first place this happens is in the Liturgy. Thus the liturgical cultus (worship) of the Church gives rise to the culture of the Kingdom, that is, to kingdomculture in a priestly way. Does not Hindu worship give rise to Hindu culture, Muslim worship give rise to Islamic culture and the rituals and ceremonies of secularism give rise to secular culture? Then how much more should the worship of the Church give rise to kingdomculture? Every culture is religion externalized. Kingdomculture in its outward, kingly forms, is the life of Christ in the Church externalized in all things in heaven and on earth.

The Church is not a subculture or a counterculture in Babylon, but an Ecclesial City, the New Jerusalem, with her own culture, the kingly mustard tree that is the mature expression of the priestly mustard seed of her cultus (Liturgical worship). Thus ultimately, the kingdomcultural approach to the Faith says that Christ not only forgives us of the guilt of our sin when He declares us righteous, but that He also frees us from the power of sin from within and from without.

Also see Countercultural, Ecclesial City, Fallen World System, Replace, Subcultural, and Theosis.


Kingly authority is given to mankind in general, along with priestly and prophetic authority. Jesus identifies Himself as being the embodiment of the kingly when He says, “I am…the Life” (Jn. 14:6). As Basileians, we cultivate this kingly aspect of life as 1) Contemplatives who practice contemplative prayer, 2) Forerunners who in our governing roles create thin places between heaven and earth, 3) Overcomers who observe our Constitution, 4) Stewards who create wealth and tithe to fund the government of the Kingdom of God and 5) Voluntary Exiles who travel to the edges of established expressions of Christendom. We distinguish between the general kingly authority of individuals and the special, collective kingly authority of elders in general and of Presbyters of the Church in particular. As Jesus declares in Matthew 18:15-16, individuals are responsible to exercise corrective, restorative, judicial authority in private. Such authority cannot redefine another person's membership status in relation to family, Church, or state in particular and thus in relation to society in general. Elders, however, are responsible to exercise corrective, restorative, judicial authority in public when the status of a person's membership in the community is in question. It is important to note here that the concept of “in public” does not necessary mean before every member of the community, but before the collective community as represented by a community's elders. For example, Jesus indicates that the public judicial proceedings of the collective Church in regards to the brother who sins might normally involves as few as “two or three” who “are gathered together in My name” (Matt. 18:20), meaning one or two elders and the offending brother. Likewise, the phrase “in private” implies nothing about the number of people who may or may not be in the room or gathered as a group. Rather, this term is to be understood in the sense of “in an individual capacity.” In Scripture, Deborah is an example of someone who privately exercised her prophetic authority in a kingly, judicial manner in an individual capacity. This is established by the fact that she gave private (i.e., individual) instruction to those who came “to her for judgment” as she sat “under the palm tree of Deborah” (Judges 4:5). This stands in contrast with elders who administrated judicial instruction and judgments publicly in the gates of a city (Josh. 20:4). Also, Deborah spoke to Barak individually, that is in private (Judges 4:6, 14) just as Huldah spoke to the messengers of Josiah individually (2 Kings 22:14-20). Again, this stands in contrast with the special, collective judicial and prophetic authority of elders who speak to others in a public capacity. A New Covenant example of this distinction between individual (i.e., private) and collective (i.e., public) prophetic and judicial authority is found in 1 Corinthians. While women, for example, might prophesy in an individual capacity (1 Cor. 11:5), elders were to judge prophesy in a public, collective capacity (1 Cor. 14:29). Thus when the Corinthian church’s public court of judgment was in session, speaking in a private, individual capacity was “not permitted” (1 Cor. 14:34).

Also see Contemplatives, Elder, Forerunners, “Governing Roles of Men and Women in Basileia,” Kingly, Overcomers, Prophetic, Stewards, and Voluntary Exiles.

Law of God

The idea of Christian civilization apart from the abiding validity of the Law of God is a myth. For the Law of God has abiding validity in all ages and cultures as the only ministerial standard by which Christ's governance through His Church in all areas of thought and life gives rise to Christian civilization. To reject the abiding validity of the God’s Law is to reject the Kingdom of God and embrace the Kingdom of Man as the only viable form of society for history. This is the subcultural and countercultural view. In contrast, the kingdomcultural view regards the Kingdom of Man as something, not to be retreated from or revolted against, but as something to be replaced altogether. Thus a superior standard “from above” is needed for determining the knowledge of good and evil in order to replace the inferior standard “of this world” in common to all variations of the Kingdom of Man. That standard is the Law of God. It’s the standard of the Kingdom of God in both the Old and New Covenant eras. Thus Christ, in preaching the good news of the gospel of the Kingdom, forbids us to even begin to think that He has come to abolish the Law in this New Covenant era. He came to put the Kingdom of Man and its perversions of the Law on ice, not the Kingdom of God and the right and proper use of the Law.

Also see “The Abiding Validity of the Law of God,” Apostolic Rule of Faith, and Theonomy.


The Lectionary is the set of Scripture readings followed in the Daily Office and in Sunday Eucharistic worship that tell the Epic Story in rhythm with the Church Year. Basileia utilizes that form of the Lectionary prepared by the Consultation On The Common Texts. Downloadable files for Years A, B, C based on the Revised Common Lectionary Daily Readings are available here. A resource to track where we are at in the calendar is available here , at a site dedicated only to highlighting lectionary resources for the Sundays.

Also see Church Year, Daily Office, Epic Story, and Eucharistic Worship.


Listen is an element of the third of the five primary disciplines of our Basileian way of life – journey, assemble, listen, govern and serve. Also, in parallel fashion, it is an element in the third movement of the Liturgy by which worshipers listen to the Word, interpreting the meaning according to the Apostolic Rule of Faith whereby the Word as our standard of authority is applied to all areas of thought and life.

Also see Primary Disciplines, and Standard of Authority.

Liturgical and Sacramental

The Liturgical and Sacramental stream of the Church emphasizes God’s revelation of the Word in creation (via symbol and sacrament). When this is done by highlighting the function of symbol while maintaining the equal ultimacy of the revelation of the Word via Scripture and the Spirit, this builds up the Church as a communion. But when symbol is made the only authority or a more ultimate authority than the revelation of the Word through Scripture 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.

See Charismatic and Orthodox, Emphasize, Liturgical and Sacramental, Sola Scriptura, “Solo” Scriptura, and Qualified Infallibility.


The Liturgy is the specific pattern of worship Basileia has received from the Church that expresses the whole of Basileia’s charism, albeit in a liturgical and sacramental way. The Liturgy is the liturgical and sacramental form of the meaning of the Constitution of Basileia in its entirety. Thus Basileia’s Catechism and Canons are not separate from the Liturgy, but are themselves fully liturgical and sacramental just as Basileia’s Liturgy is fully instructional and operational. We therefore recognize that the principle of lex orandi est lex credendi et agendi (“the rule of prayer is the rule of belief and of action”) is not more equally ultimate to the rules of belief and of action that also shape our Liturgy.

Also see Canons, and Catechism.

Making Decisions by Consensus

Making decisions by consensus is the way that fallible and finite people are able to agree upon what God’s will is and then do it. Basileians are Friends of God who, in our primary discipline of governing from the Table, integrate the practice of making decisions by consensus with welcoming all to the Table and creating wealth, giving and tithing.

Also see Apostolic Rule of Faith, Certain Knowledge, Consensus Decision-Making, Friends of God, and Govern.


God is a covenantal being who created man as a covenantal being, meaning that when “God created man” in His own image He “created him” with a collective personality and “created them” with an individual personality (Gen. 1:27). Just as God is a king with both an individual and a collective nature, so He created man in His own image as the king of the earthly realm with both an individual and collective nature (Gen. 1:26-28). Thus to exercise his dominion authority properly over the earthly realm (Gen. 1:26, 28) both the individual and collective aspects of man's nature must first be distinguished then appropriately integrated (Gen. 1:27). In other words, the proper administration of delegated authority is covenantal. The Hebrew word for “man” in Genesis 1:27 is adam which is a singular noun that in this context speaks of the unity of the human race as a whole. In other contexts, such as in Genesis 2:22 and 2:25, adam may also refer to an individual male (man) in distinction from an individual female (woman). Gender-neutral translations like the TNIV obscure the biblical meaning of adam by mistranslating Genesis 1:26-27 to read, “Let us make human beings in our image…So God created human beings in his own image…male and female he created them.” Such translations reflect the secular individualism of modern and postmodern liberalism by wrongly communicating a non-biblical view that only individual male and female persons comprise the human race. Such translations completely fail to communicate the equal ultimacy of the unified, collective personality of mankind as a whole. This undermines a covenantal understanding (a) of the nature of man and therefore (b) of how man is to administrate authority.

Also see “Governing Roles of Men and Women in Basileia,” and Head.

Mediatorial Authority

All covenantal forms of government are founded on Christ's “good confession” that man's authority to rule is not “of this world” but that it comes “from above” (Jn. 18:36-37; 19:11; 1 Tim. 6:13). Other than Jesus Christ Himself, no individual or collective has inherent authority that may in turn be mediated to others, acting as a “middle man” between God and others. Jesus Christ is the only true “middle man” between God and man. All others are counterfeits and false gods. In the Kingdom of God both individuals and collectives have a derived, secondary, and subordinate authority as ministers of God that comes directly from Christ who alone has been given “all authority” (Matt. 28:19). Thus the covenantal form of government everywhere and always declares, “there is another king – Jesus” (Acts 17:7). For this reason when human authority is exercised according to the covenantal approach it is ministerial and when it is not it becomes idolatrously mediatorial. The Scripture teaches that there are two distinct humanities, one whose covenantal (or federal) head is Adam and the other whose federal head is Christ. Adam “is a type of Him who was to come” (Rom. 5:14b), the representative head of humanity who fell in seeking autonomous mediatorial authority “like God” (Gen. 3:5). In contrast, Christ, the “last Adam” or “Second Man” is the representative head of the new humanity (1 Cor. 15:45, 46) whom He has redeemed to exercise ministerial authority as God had originally intended. The old humanity in Adam is the seed of Satan and will not inherit the Kingdom of God. The new humanity in Christ is the seed of the woman (Gen. 3:15) and a “new creation” (1 Cor. 5:17) to which the Kingdom has been given (Lk. 22:29).

Also see Cosmic Impersonalism, Head, Judgment, Ministerial Authority, and “The Opportunity Presented by Members Called to Function Together Ministerially.”


Both individuals and collective jurisdictions are members of Basileia. An individual is always and only membered to a Fellowship or a Chapter. Individuals cannot be membered to any jurisdictions other than these two. Fellowships and Chapters are in turn collective members of broader jurisdictions that in turn are members of yet broader jurisdictions. For example, a Fellowship is a member of a Basileia Community that in turn is a member of the Basileia Alliance that in turn is a member of Communio Christiana that in turn is a member of the universal Church. This is similar to how individuals in ancient Israel were members of families that were in turn members of clans that were in turn members of tribes that were in turn members of the nation. This nesting of jurisdictions within jurisdictions in the Kingdom of God is ministerial in nature, not mediatorial. The Fallen World System typically perverts this by turning broader jurisdictions into overlords of narrower or more local jurisdictions, turning them into “departments” of a monolithic whole. This kind of “unity” is the so-called “unity” of the Tower of Babel that the Lord put an end to. Broader jurisdictions do not have “more authority” than narrower jurisdictions. Instead all jurisdictions have equal authority while being different in function. As this applies to Basileia, a Chapter, for example, is a member simultaneously of both of a Fellowship and its respective Vocational Society. But this does not mean that this Chapter is ruled over or can be subjectively overruled by a Fellowship or its respective Vocational Society. No member, individual or collective, has mediatorial “authority over” any other member. We constantly work to purge such mediatorial language (e.g., “authority over,” etc.) from our vocabulary in that Jesus says it has no part in His Church (Lk. 22:24-27). Finally, a jurisdiction’s members, geographically speaking, may be and come from anywhere in the world.

Also see Adult Communicant Member, Communicant Member, Governing Members, Jurisdictions, Ministerial Authority, and “The Opportunity Presented by Members Called to Function Together Ministerially.”

Ministerial Authority

Ministerial authority is the subordinate, secondary, derivative authority that comes “from above” in contrast to mediatorial authority, which is the insubordinate and autonomous exercise of authority that is “of this world.” Ministerial authority ultimately aims at the restoration of the image of God in fallen man and the empowerment of those so restored to operate and grow in the likeness of God for the life of the world. Thus, ministerial authority gives rise to judgments (i.e., decisions) in both corrective discipline and formative discipleship that are ultimately restorative and never only punitive. Members are expected to exercise ministerial authority in relation to the jurisdictions to which they are membered just as jurisdictions are expected to exercise ministerial authority in relation to their members. The only Man to whom mediatorial authority is given is the Man Christ Jesus (1 Tim. 2:5; cf. Is. 9:6). Jesus alone, because He is both God and Man, is able as a Man to a source of authority in relation to others. Because He exercises this authority in His capacity as the Second Adam, it is through Christ alone that all others, both individuals and collectives, receive ministerial authority. Thus all ministerial authority is delegated authority whose source is in God and comes directly to each individual and collective from God in Christ. No other person, other than Jesus Christ, can claim to be a “middle man” in between God as the source of all authority and any individual or collective who is an “appointed” or delegated authority. “For there is no authority except from God, and the authorities that exist are appointed by God” (Rom. 13:1b). This ministerial nature of covenantal authority, structures, and relationships creates an equality of authority among members and at the same time a division of powers or roles that checks the unwarranted abuse of power. In addition, ministerial authority functions in a more effective manner by harnessing the symbiotic or collective wisdom and abilities of mankind as a whole in cultivating and keeping the earthly creation.

Also see Apostolic Rule of Faith, Capacity, Charism, Consensus Decision-Making, Cosmic Personalism, Head, Judgment, Mediatorial Authority, Member, and “The Opportunity Presented by Members Called to Function Together Ministerially.”


To be missional is to be sent; it is to be apostolic. The whole Church is by nature apostolic and therefore missional, not just some parts of the Church or some people, like evangelists or missionaries. Basileia recognizes that all believers are equally called to be missional, not just believers who are evangelists or missionaries. Thus we reject the “local church” and “mission church” false dichotomy and embrace a way of being the Church that is apostolic. This is particularly brought into focus in our Basileia Communities where what some may think are “local church” expressions (i.e., our Fellowships) and “mission church” expressions (i.e., our Chapters), operate together as one and do so without geographic limits. This is “The Celtic Way of Evangelism.” Thus Basileia is missional in how we worship, live and govern ourselves. Our charism as expressed in every part of our Constitution is missional through and through.

Also see Apostolic, Celtic Christianity, the book The Celtic Way of Evangelism, Missional Council, Missional Initiative, and “The Capital C Church.”

Missional Council

A Missional Council of a Basileia jurisdiction leads and administers the diaconal functions of equipping and releasing leaders of missional initiatives. Missional Councils complement the roles of Presbyter Councils and Deacon Councils in providing leadership to one of the three major areas of the life of Basileia, namely, the area of apostolic mission, which each jurisdiction participates in. Until Commissioned Governing Members are raised up and to lead Missional Councils, Presbyters and Deacons are authorized to do so. But after Commissioned Governing Members are appointed, Presbyters and Deacons join with other baptized members in diaconal service to these Missional Councils. Basileia has the following six types of Missional Councils:

  1. Alliance Missional Council.
  2. Community Missional Councils.
  3. Fellowship Missional Councils.
  4. Abbey Missional Councils.
  5. Society Missional Councils.
  6. Chapter Missional Councils.

 Also see Missional, and Missional Initiatives.

Missional Initiative

A missional initiative (often called simply an "initiative") is a charism of ministry started or sponsored by one or more members and/or jurisdictions. A missional initiative is different from a jurisdiction, the latter being founded when the appropriate Presbyter Council charters or officially founds it. Some, but not all, missional initiatives may eventually develop into jurisdictions, while others, because of their nature, will not. A school started by members of a Basileia jurisdiction is an example of a missional initiative. People may speak of such a school as a “ministry” or as an ongoing educational “activity.” It may develop a highly complex organizational framework, own properties and have staff, some who may not even be believers. Likewise, a onetime weekend retreat is also a kind of missional initiative, being a one-time “activity” or an “event” that makes its appearance briefly and then is past. Furthermore, a study group is another kind of missional initiative that may meet in a home or in a coffee shop week after week. In time such a study group could naturally and organically become a Fellowship. To the casual observer where the study group ends and a new Fellowship begins may not be obvious. Nevertheless, the official transition from being a study group to the founding of a new Fellowship happens only when the respective Community Presbyter Council charters (i.e., officially founds) the Fellowship. In an official sense the act of chartering is the exact point where, in this example, what started as a missional initiative (a study group) is founded as a new jurisdiction (a Fellowship).

Also see Jurisdiction, Missional, and Missional Council.


While in general all members of a Fellowship participate in an order of Christian life that models a new, missional and apostolic monasticism for the 21st century, some members choose more intensive and total forms and modes of our Basileian way of life than do others. One mode is not more “spiritual” or “better,” than another. Each has its honored place in the whole life of a Basileia Community. Nevertheless, some members choose forms and modes of community life that are more totally shared seven days a week for a season or even for a lifetime. The men, women and families dedicated to these more intensive and total forms of community life live by a common Rule that defines them as an extended ecclesial family in relation to a Fellowship or Abbey. The Rule of such a monastic ecclesial family describes in what particular ways they aim to share life together in regards to prayer, study and work, and how others may join them for a season or for life. Their Rule may also define how they collectively own and manage businesses and properties as well as financial mechanisms for providing for their members in their passive income years.

Also see Familial.

Mustard Seed

An Abbey is to a Basileia Community what a mustard seed is to a mustard tree. The former contains the genotype (the seed) that gives expression to a phenotype (the tree). In light of the phase, “Abbey and the Oak Tree,” we could slightly modify the analogy here and say that an Abbey is like a source of acorns that are then planted in a circle around the Abbey to give rise to a ring of Fellowships which in turn are encircled by another planting of acorns that gives rise to an even broader ring of Chapters. The missional initiatives that radiate outward to the world give rise to a mustard tree expression of kingdomculture. 

Also see Abbey.