Our Approach to Faith
Like the vast majority of churches and people who have ever tried to follow Jesus, we believe in the Nicene Creed. Written in the 300s, it talks about God as Father, Son and Holy Spirit (with a particular focus on how to think about Jesus). As well, Blue Ocean leaders around the country have put some thought into some things that have specifically proven to be important to us. If that interests you, we say more about those in the drop-down items below
WE BELIEVE in one God,
the Father, the Almighty,
maker of heaven and earth,
of all that is, seen and unseen.
We believe in one Lord, Jesus Christ,
the only Son of God,
eternally begotten of the Father,
God from God, Light from Light,
true God from true God,
begotten, not made,
of one Being with the Father.
Through him all things were made.
For us and for our salvation
he came down from heaven:
by the power of the Holy Spirit
he became incarnate from the Virgin Mary,
and was made man.
For our sake he was crucified under Pontius Pilate;
he suffered death and was buried.
On the third day he rose again
in accordance with the Scriptures;
he ascended into heaven
and is seated at the right hand of the Father.
He will come again in glory to judge the living and the dead,
and his kingdom will have no end.
We believe in the Holy Spirit, the Lord, the giver of life,
who proceeds from the Father and the Son.
With the Father and the Son he is worshiped and glorified.
He has spoken through the Prophets.
We believe in one holy catholic and apostolic Church.
We acknowledge one baptism for the forgiveness of sins.
We look for the resurrection of the dead,
and the life of the world to come.
This distinctive focuses on where we are in the middle of the long tradition of faith in Jesus.
During the Reformation, the reformers rejected what they saw as the increasingly godless and tyrannical use of authority by the hierarchy of the church. So they replaced the central authority of the pope by giving that space to the Bible in a formulation called Sola Scriptura—“Scripture alone.” This served many wonderful and needed purposes. It encouraged normal people to read and meditate on the Bible for themselves. It democratized scholarship about the Bible.
But, over centuries, downsides began to pop up. As the modern world developed, Sola Scriptura itself became “modernist” and increasingly encouraged what some found to be almost a mechanical view of following Jesus. The Bible was seen as a safe authority because it was unchanging and so it wouldn’t be whimsical as the popes so often seemed to the reformers. But modernism then defined the Bible against the Bible’s own definition by saying that it was God’s only meaningful expression of what he wanted from us. Seeming to contradict Jesus’ main point in the Parable of the Sower, this made following Jesus something like mastering a user’s manual rather than going to the very-much-alive Giver of the Bible and following him. Jesus and Paul and Peter repeatedly showed us that God, being alive, always speaks in fresh ways. They pioneered the view that we’re not banking on our faulty interpretations of biblical texts. Instead, we’re banking on Jesus. Keeping our eyes on him and following where he leads is the heart of faith. This does not by any means minimize Bible reading and scholarship. Blue Ocean leaders typically are the most-passionate and informed Bible readers in their circles! Instead, it puts the Bible back into the category it claims for itself of being an invaluable guide as we try to follow Jesus.
Read Dave Schmelzer’s essay on Solus Jesus
We’ve been helped by an anthropological model of two kinds of sets. One, represented by a circle, we call “bounded set.” In this view, you’re either inside or outside of our circle for any number of reasons. In a bounded set, one’s reason for existing is to encourage as many people as possible to cross into one’s circle. When churches are bounded-set, our experience is that they undervalue the ways in which their set is not just theological, but cultural.
The second kind of set, represented by a large dot on a page that’s surrounded by many small dots, we call “centered set.” Here the issue is not being inside or outside, but of movement towards or away from the center. When the center is Jesus, who, again, is alive and interactive, spirituality becomes alive. We’ve found the implications of a centered-set faith to be profound, and—because this is our primary metaphor—each of the distinctives in this document reflects our understanding of those implications.
But a central implication is that our measures for our spiritual growth become pragmatic (do we feel like we’re connecting with the living Jesus–and with others and with ourselves–or not?) rather than being abstract (how are we doing at obeying a lengthy list of religious rules?).
Read Dave Schmelzer’s essay on Centered-Set Faith
Genesis 3 is central to our understanding of spiritual growth. Do we “eat of the tree of the knowledge of good and evil” and thereby take on the crushing burden of running our own lives apart from God (and judging ourselves and others as a result)? Or do we embrace the way of the cross (and the way of the tree of life) and regard ourselves, as Jesus encourages us to do, as a child accompanied by a loving parent? As we learn to turn to God for all things and to give all our burdens to Jesus and to trust in the guidance and care of a good and loving Father, all things get better. A good deal of our spirituality focuses on the ins and outs of doing this for a lifetime.
Read Dave Schmelzer’s essay on Childlike Faith
Religious controversies, like all controversies, encourage affirmation and condemnation. We do not regard our role as affirming anyone (Jesus, for instance, tells us “no one is good but God alone”) or condemning anyone (as Jesus tells us never to judge). We also recognize that genuine religious controversies are often not at all obvious and deal with questions that are suddenly very important—questions that previous ages and/or cultures didn’t need to deal with. As such, though they do ultimately resolve, most hot-button religious issues are, for a time, “disputable” in the sense that Paul describes in Romans 14. Paul encourages us to bear with one another during those times of dispute, but not to exclude as we do. This Pauline way is the Third Way we take at these times. We give space for each person to wrestle with the issues as best as they can. But we do not exclude earnest seekers after truth from full participation in our communities of faith, whether they disagree with us or not.
Read Dave Schmelzer’s essay on The Third Way
While the backgrounds of many of the earliest Blue Ocean pastors around the country has been evangelical and what, in the essay below, we call “renewalist,” we learn from many faith traditions. Many of us, for instance, have found that our best teachers on spirituality have been Catholics. We recognize that there have been four historic types of churches as described by Phyllis Tickle in The Great Emergence: liturgical, evangelical, social justice and, again, renewalist. Among Blue Ocean churches, we see room for congregations that are situated in different places on these quadrants, and we believe that the Spirit is calling churches to circle toward the center where the treasures in each sector of the quadrant are most concentrated. The center of this quadrant, of course, is Jesus himself.
Read Dave Schmelzer’s essay This Is How Jesus Saves the World (Via Us)
Among the oldest questions for people of faith is how to think about engaging with the culture around us. This is a primary question of the Hebrew Bible, where the answer largely is to avoid being infected by the evils of surrounding cultures. The New Testament changes this perspective substantially. Now faithful people are encouraged to obey godless authorities as if they’ve been instituted by God. We’re to continue the Hebrew Bible’s mandate to “be salt and light to all nations” rather than to withdraw from them. Jesus argues that, in him, rather than fearing infection by even small contact with the cultures around us, it now will be just the reverse—small contacts will bring his divine essence into these interactions. Protestant holiness movements have emphasized the earlier “be separate” ethos (the Amish perhaps are the most stark picture of this). Culture, in this view, is only corrupting. It must be resisted and opposed and “appeasing” it is considered a great evil.
However, Blue Ocean churches joyfully engage culture, knowing that, where there are people, there is the image of God. Culture often “gets there first” in terms of deep, godly insights, as has often been true not only in the arts, but in social issues. Because we know the living Jesus, we’re less concerned about Hebrew-Bible-style “infection” from culture. Instead, we’re hopeful and childlike in our belief that, as people of faith called to “be salt and light,” good things will happen as we meet, love, talk with, learn from, and experience life alongside our friends and neighbors in the larger culture.
Read Dave Schmelzer’s essay on engaging the secular world.