WHAT KIND OF CHURCH IS HOSIM?


Technically, we’re a nondenominational church, but practically, we’re Pentecostals. Pentecostal theologian Donald W. Dayton notes four fundamental teachings of Pentecostalism: Salvation, Baptism in the Holy Spirit, Healing, and the Second Coming of Christ (see The Theological Roots of Pentecostalism [Peabody, MA: Hendrickson, 1987], 19-22). While these doctrines receive different levels of emphasis from congregation to congregation, they are non-negotiable tenets of the Pentecostal faith. At HOSIM we affirm each of these distinctive doctrines and all that they entail.

At the same time, we deviate from most Pentecostals in our view of the sacrament of the Eucharist (communion). While Pentecostals (along with most “low-church Protestants”) hold to a memorial view of the Lord’s Supper, we believe in the Real Presence of Christ in the Eucharist. We recognize that this sacrament is a mystery and while we understand that Roman Catholics and Lutherans have attempted to explain the mystery with their doctrines of Transubstantiation and Sacramental Union respectively, we prefer to simply bask in the glory of Christ’s Real Presence without attempting to dogmatically explain how it is possible (similar to those in the Orthodox tradition).

WHAT IS THE BAPTISM WITH/IN THE HOLY SPIRIT?


We should begin by making a few distinctions. There is a difference between: 1) Receiving the Holy Spirit; 2) Being baptized by the Holy Spirit; and 3) Being baptized with/in the Holy Spirit.
  1. Upon our conversion (i.e., our faithful confession of Jesus as the resurrected Lord and Savior, see Rom. 10:9-10) we receive the Holy Spirit. Anyone who has exercised faith in Christ’s person and work and has confessed him as Lord has without exception received the Holy Spirit (Eph. 1:13-14).
  2. Simultaneous to our confession of faith we are baptized by the Holy Spirit into the body of Christ (1 Cor. 12:13 cf. Eph. 4:4-5); this is the Baptism of the Holy Spirit in that it’s the baptism that the Spirit himself performs.
  3. But there is a subsequent baptism with/in the Holy Spirit that Jesus himself performs (Mark 1:8; Matt. 3:11; Luke 3:16; Acts 1:4-5) in which the believer is filled with the Holy Spirit. We see this throughout the book of Acts (Acts 2:2-4; 8:14-17; 10:44-46).
The baptism with/in the Holy Spirit is an empowering experience that equips the believer for ministry and witness (Luke 24:49; Acts 1:8) as well as equipping them to live in conformity with God’s will. That this particular baptism occurs after conversion can be seen from observing the Gospels and Acts. Prior to the day of Pentecost the disciples could rejoice that their names had been written in heaven (Luke 10:20), or rest assured that they had been made clean because of the word that Jesus had spoken to them (John 15:3). Jesus breathed on those disciples after his resurrection and they received the Holy Spirit (John 20:22). Yet after Jesus ascended to heaven these same disciples were baptized with/in the Spirit on the day of Pentecost (Acts 2:2-4).

Other examples can be found in the book of Acts, e.g., Paul is converted first and filled with the Spirit second (Acts 9:1-17). Paul asked the Ephesians if they had received the Spirit when they believed and they replied that they hadn’t even heard of the Holy Spirit. They were then baptized and filled with the Spirit (Acts 19:1-6). So here again, conversion occurred prior to the baptism with/in the Holy Spirit.

WHAT ABOUT SPEAKING IN TONGUES?


This is a broad question and covers a lot of ground. Let’s begin by saying what exactly speaking in tongues is. In Acts 2 on the day of Pentecost Jesus’ disciples gathered together, along with Jews from all over the world, to celebrate this yearly feast. The text tells us that the disciples were all on one accord and after praying they were filled with the Holy Spirit and “began to speak with other tongues, as the Spirit gave them utterance” (Acts 2:4). The crowds that had gathered from all of these various nations heard these Galileans speaking in their own languages (Acts 2:5-13). This tells us that one manifestation of tongues is to speak in a foreign language unbeknown to the speaker. As we continue to read we see that Peter delivered a powerful sermon and 3000 people were saved that day, so it’s reasonable to infer that this particular manifestation is suited for evangelism and ministry.

In Paul’s first letter to the Corinthians he wrote to correct them on certain abuses concerning spiritual gifts (tongues being one of those gifts) in chapters 12-14. From Paul we learn that this particular gift (or more properly manifestation) of the Spirit is not an earthly language like those seen in Acts 2. Paul said that the person who speaks in tongues doesn’t speak to men but to God since no man understands him and in the Spirit he’s speaking mysteries (1 Cor. 14:2). Paul calls them “tongues of angels” (1 Cor. 13:1) and contrasts them with the many kinds of voices (or languages) in the world (1 Cor. 14:10). Amazingly enough, in the midst of his rebuke, he had some very positive things to say about tongues. For example, Paul said that he thanked God that he spoke in tongues more than the Corinthians (1 Cor. 14:18). We also learn from Paul that tongues are something that edifies the individual believer (1 Cor. 14:4, cf. Jude 20).

But again, we need to remember that Paul was writing to correct certain imbalanced practices concerning tongues and other spiritual manifestations. His point throughout 1 Corinthians 12-14 is that tongues are good when used properly and that proper use should build up the body of Christ in love. Selfish use in order to appear spiritual or special is the opposite of what God has given these gifts for, so when we see them used in a way that draws attention away from God and toward the individual, then we know it’s improper. An example of this would be an outburst of tongues (without interpretation) during the pastor’s sermon. Such an outburst distracts from the teaching of the word and draws attention to the individual.

This is not to say that tongues are forbidden entirely from our services at HOSIM. While we expect each congregant to behave accordingly during the teaching of the word, there are times when we encourage the congregation to pray in tongues (if they can), and we encourage believers to speak and sing in tongues during praise and worship if they feel so led by the Spirit.

ARE TONGUES EVIDENCE OF SALVATION?


No. We believe, according to the pattern in the book of Acts, that once a person has been baptized with/in the Holy Spirit that they will speak in tongues. We refer to this as the “initial physical evidence” that one has been baptized with/in or filled with the Holy Spirit. It is important to note that this is not the only, or even the most important, evidence that one has been filled with the Spirit. Ultimately, the fruit of the Spirit (Gal. 5:22-23) is the most important evidence that one is filled with the Spirit. Tongues are simply an outward physical manifestation of being baptized with/in the Holy Spirit that others can observe.

SO WHAT IS EVIDENCE OF SALVATION?

The evidence of salvation, on the other hand, is a positive confession of Jesus as Lord and Savior (Rom. 10:9-10), the acknowledgement of Jesus’ relationship with the Father and his Incarnation (1 John 2:23; 4:2), conformity to his image (Rom. 8:29), and obedience to his commands (John 14:15, 21, 23; 15:10; 1 John 2:3-5). Jesus informs us that people are known by their fruit (Matt. 7:16-18). The person who is truly born of God will not live in continual unrepentant sin (Rom. 6:1-23; 1 John 3:6-10).

HAVEN’T THE GIFTS OF THE SPIRIT CEASED?


The short answer is NO! The long answer requires some unpacking. First, we need to recognize that the gifts of the Spirit are not limited to those found in 1 Corinthians 12. Paul’s letters were occasional and reflected the situations of the communities to whom he wrote. The list in 1 Corinthians 12:8-10 (i.e., the word of wisdom, the word of knowledge, faith, healing, miracles, prophecy, discerning of spirits, tongues, interpretation of tongues) only names some of the gifts of the Spirit. In Romans 12:6-8 Paul names some other gifts (e.g., ministry/service, teaching, exhortation, giving, leading, mercy).

Now most people who object to the idea that the gifts of the Spirit are still active really only have a few gifts in mind, i.e., tongues, prophecy, and healing, the so-called “sign gifts.” These gifts allegedly ceased with the death of the last apostle or with the completion of the canon of Scripture. No one denies that the gifts listed in Romans 12:6-8 are still in operation, and very few would deny the entire list in 1 Corinthians 12:8-10. This is important to recognize since it exposes an inconsistency in the argument against the gifts of the Spirit.

Without rehearsing every argument against the continuation of the gifts, we can simply point out that the gifts are really “manifestations of the Spirit” (1 Cor. 12:7), and unless we’re willing to suggest that the Holy Spirit is no longer present and active in the church then we should have no problem acknowledging that he is present and active in the same ways that he has always been. A study of Christian history will show that there has never been a time in the church’s history where these gifts (or manifestations) have not been present.

OKAY, BUT THERE ARE NO MORE APOSTLES AND PROPHETS, RIGHT?


Once again, the short answer is No! Paul said that Jesus gave the church the gifts of apostles, prophets, evangelists, pastors and teachers to equip the saints for the work of ministry, to build up the body of Christ, until we all attain the unity of the faith (Eph. 4:11-13). Ask yourself why we would still have evangelists, pastors and teachers, but not apostles and prophets. Ask yourself if the saints still need to be equipped for the work of ministry. Ask yourself if the body of Christ still needs to be built up.

Most of the confusion over the issue comes from a scene in the book of Acts where they chose someone to replace Judas Iscariot after he committed suicide (Acts 1:12-26). Judas’ replacement had to be someone who had accompanied the apostles all throughout Jesus’ ministry and also had been a witness of the Resurrection (Acts 1:21-22). The argument goes something like this: An apostle has to have been present for Jesus’ ministry and a witness of Jesus’ Resurrection; no modern person was present during Jesus’ ministry and no modern person was a witness of the Resurrection; therefore no modern person is an apostle.

The problem with this line of reasoning is that it fails to take into account that there is a difference between being one of the 12 apostles (whom the book of Revelation refers to as “the twelve Apostles of the Lamb” [Rev. 21:14]) and simply being an apostle (i.e., one sent forth). Hardly anyone who denies modern apostles denies that Paul was an apostle. Paul certainly didn’t accompany the apostles during Jesus’ ministry, although he did encounter the resurrected Christ. But the Bible mentions other apostles as well, namely Barnabas (Acts 14:14), Jesus’ brother James (Gal. 1:19), Andronicus, and Junia (Rom. 16:7). If God could call these men and women (well, woman) to be apostles then there is little reason to believe that he cannot still call men and women to be apostles.

Likewise, the New Testament speaks of multiple prophets, such as Anna (Luke 2:36), John the Baptist (Matt. 21:26; Mark 11:32; Luke 7:28; 20:6), Agabus (Acts 11:28; 21:10), and Philip’s four daughters (Acts 21:9). There is no good reason to believe that God would no longer call men and women to be prophets, as if God no longer needed messengers to call people to repentance (which you’ll find is what the biblical prophets almost always did).

WHAT IS A TYPICAL SUNDAY SERVICE AT HOSIM LIKE?


We begin our service at 10 AM but the church is opened at 9 AM for those who want to arrive early for prayer. When the service begins we generally sing songs of worship for roughly 45 minutes to 1 hour. After the time of praise and worship we hear the sermon, which typically lasts about 1 hour. The sermon is closed with a prayer and then an invitation to the altar (i.e., the front of the church) for anyone who needs specific prayer, is seeking deliverance, or wants to confess Christ as Lord. After this we receive our offering and then we dismiss around 12:30 PM. Of course, our services are subject to the leading of the Holy Spirit, and this general time frame can change on any given Sunday. Members and visitors are encouraged to hang out and fellowship after service while enjoying the snacks prepared by our hospitality ministry.

HOW DO I KNOW THAT HOSIM IS THE RIGHT FIT FOR ME?


Perhaps the better question is how do you know that you’re the right fit for HOSIM, or any other church you’re thinking of attending? At HOSIM we’d love to have you attend and worship with us but we recognize service as an integral part of worship. We expect our members to be servants of Christ, his Church, and their community. If you’re ready to get involved in helping to build the kingdom of God then HOSIM might be the right fit for you. Ultimately we encourage you to seek the Lord in prayer and ask for him to direct your path and place you where he wants you to serve. HOSIM might not be the right fit for you but we rejoice in the kingdom gaining citizens, whether at HOSIM or elsewhere.

WHAT KIND OF DEMOGRAPHIC DOES HOSIM CATER TO?


At HOSIM we have a diverse membership and we welcome anyone regardless of age, ethnicity, or social status. Our membership consists of blacks, whites, and Hispanics; young families and singles; men and women. But as the Apostle Paul said, “There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus” (Gal. 3:28 cf. Col. 3:11).

WHY GO TO CHURCH AT ALL?


The author of the book of Hebrews tells us not to neglect the assembling of ourselves together but rather to encourage one another and to stir one another up to love and good works (Heb. 10:24-25). Going to church is an opportunity to gather together with like-minded believers in order to worship God corporately and receive instruction in the Scriptures. The church is an equipping ground where we’re prepared to go out into the world and engage in the work of the ministry. The pattern we find in the New Testament and throughout all of the Church’s history is of believers gathering together for worship, fellowship, and ministry.

WHAT KIND OF ACCOUNTABILITY STRUCTURE IS IN PLACE AT HOSIM?


HOSIM is overseen by a National Apostolic Council, which provides oversight and guidance to the ministry. This board is composed of senior pastors from around the country who are successful in ministry. Next, there is a Presbytery of Elders made up of members who provide wisdom and counsel to our Pastors as they implement the God-given vision of HOSIM. Thirdly, there is external accountability through regular legal and financial compliance audits. Lastly, each leader of HOSIM is keenly aware of the all-seeing eye of God that observes even what audits and reviews do not surface. HOSIM is a ministry of integrity and excellence.