Community

The Importance of Communities

The Community of the Family

The Community of the Church

Communities of Shared Interests

One of the problems the Task Force identified above is the prevailing distrust of institutions we find in our world today. As society has become increasingly individualistic, institutions like the family, the church, and even the state have become, in the eyes of our culture, at best, unnecessary, and, at worst, suspect and potentially harmful to the flourishing of the individual. In effect, what we see today is a reaction against the idea that human beings were created to live within communities that shape and form us. Instead, the society at large views people merely as individuals who seek out and participate in communities only to affirm their previously-chosen identities (Trueman, Rise & Triumph of the Modern Self, 48-49, 56-64). Thus, one of the purposes of this document is to help restore our trust in the institutions and communities that we believe are vital for our spiritual, social, and educational flourishing.

But before we delve into the topic of “community” it is important to define what we mean by the word. “Community” has become a bit of a buzzword in many circles, and so it is helpful for us to be clear about what a community is and what it is not. We use the word “community” to mean a group of people formally connected to one another through commonly held beliefs, attitudes, interests, or goals. The depth and permanence of those formal connections will, of course, vary from community to community. For example, in the nuclear family, the formal connections between the members of that small “community” are very deep and designed by God to be lifelong. While other communities, such as the Regents community, the formal connections will naturally be looser and more temporary based on season of life and other factors. They will even vary from member to member depending on one’s role within the community (i.e., staff and faculty members will naturally have a different relationship to the school than parents). Nevertheless, communities are not every group of people who have an affinity for one another, but for the purposes of this paper communities are those groups who have some formal connection to one another and who live out that connection in the context of their everyday lives.

The Importance of Communities

God created us to live in community - that is, bound together with other human beings pursuing common interests and goals. Sin created a number of challenges to this part of our human condition that are important to note. We already noted in the Diagnosis section above that individualism is the reigning assumption of our current culture. To the extent that we allow the stances of individualism to influence us we will either be skeptical of communities altogether or constantly drift from one to the next in order to suit our needs at any particular moment. Communities will be approached with a consumerist mentality: “What does this community have to offer me?” rather than an attitude of service: “How can I serve the greater good through this community?”

Two additional challenges to genuine community should also be noted. The first is our tendency to retreat to our various cultural “echo chambers” - networks of news channels, social media accounts, podcasts, etc. that only reinforce our previously held beliefs rather than challenging us with new information and viewpoints. Such echo chambers make genuine dialogue and understanding - key hallmarks of healthy communities - difficult because we all enter into conversations convinced of the correctness of our own position rather than seeking to listen and understand one another. This mentality has led to the rise of “anti-communities” - groups defined not so much by what they are for, but by what they are against. Second, we should also note our tendency to place unrealistic or inappropriate expectations on our various communities. When we expect an institution or group to provide us with things for which God has not designed it, then we will inevitably be disappointed. Such disillusionment can lead to cynicism, weariness, or an overall distrust in institutions generally. When the nation of Israel trusted in kings and military power to achieve what only God could, it inevitably led to disaster. We should heed those same warnings as we think through the expectations of our communities.

In light of these challenges, we want to reiterate our belief in the importance of the right kind of community for our spiritual well-being. But why is community so important? As discussed earlier, humanity is created in the image of God. God himself is triune - Father, Son, and Holy Spirit - which means we bear the image of a God that exists eternally in community. It should come as no surprise then to hear God say in the creation of man: “Let us make man in our image, after our likeness” (Genesis 1:26). Therefore, being part of a community is not simply something we choose to do. It is part of who we are as God’s image bearers. In some sense, we will never be who we were made to be unless we are meaningfully connected to other human beings.

Communities also provide us with avenues for service. When asked to summarize God’s commandments, Jesus said, in essence, love God and love your neighbor (Matthew 22:34-40). Communities are the contexts in which we will be called to carry out God’s commandments. We will encounter real people with real needs that we will be called by God to meet to the best of our ability. As the broader culture continues to encourage us towards individualism, self-expression, and a self-centered view of reality, real life communities will provide one important antidote that will encourage loving service towards others.

Finally, communities help reinforce the values, practices, expectations, and beliefs that we hope to pass down to the next generation. As our children grow they will naturally want to know how their family’s beliefs and practices fit within the world as a whole. Communities of real people provide the models that will make the Christian faith either more plausible and attractive or less believable. We desire Regents to be a place where what we say we believe is actually lived out in practical ways so that students might see that living the Christian life is not only possible but also desirable. Through their interactions at school our children will see not only their parents living out the beliefs they teach at home, but also teachers, administrators, other parents, and peers putting their faith into practice in tangible ways. Those interactions will play as important a role in shaping our children as the instruction in the classroom. This assumes, of course, that a Regents education is not a “data dump” where information is transferred into our kids’ heads. Rather, the physical proximity and presence of community members is essential to our mission as a school because education is an embodied experience.

To summarize, we were made for community. Communities and the institutions in which they take shape play a vital role in shaping who we are and in providing us with opportunities for loving service. We are all shaped by a wide range of communities, some we choose and others we don’t, so it is important for us to think deeply and intentionally about the various communities we inhabit and how best to carry out our responsibilities within them.

The Community of the Family

The first “community” we should acknowledge is the community of the family. God instituted the family at the beginning of the world when he formed the first human beings and commanded them to “be fruitful and multiply” (Genesis 1:28). Ever since the beginning of time, the family has served as the basic building block of human society - the primary community in which children are to be nurtured and developed. The families at Regents recognize that while they continue to have the responsibility to teach their children, they are able to fulfill that responsibility more faithfully by banding together with other families who share the same desire. Thus, Regents derives its educational mandate from the families who make up the student body and ultimately carries out its mission under their direction.

The Community of the Church

The family is not the only community that ought to have a role in our life. The new creation inaugurated by the work of Christ is expressed institutionally in the present age through the ministry of the church. It is “the household of God” (1 Timothy 3:14), “the body of Christ” (Ephesians 4:12), and the instrument through which God is communicating the message of the gospel to the world (Ephesians 3:10). Jesus promises to build his church over all the powers of hell that will be set against it (Matthew 16:18). In fact, the church will be the only institution that will carry on into the new creation! The Bible assumes in a number of places that Christians will be part of local churches, subject to their leaders, and eager to use their spiritual gifts to fulfill the many “one another” commandments that only make sense in the context of a life lived together with others (see Hebrews 13:17; 1 Thessalonians 5:12; Romans 12:4-8). This means that being a part of and involved with the ministry of the local church is not an optional extra for Christians, but something foundational to our spiritual health and well-being.

One of the important and crucial ministries of the church is the ministry of accountability or discipline. In Matthew 18:15-19, Jesus lays out the steps Christians should take in resolving conflicts with one another, beginning with a private conversation between the two opposed parties. When that process fails, however, he commands the conflicted individuals to “tell it to the church,” which assumes that these two Christians are part of a church to whom they could go for additional help in resolving their conflict. Moreover, the Bible explicitly charges church leaders with the responsibility to watch over and shepherd the people who have been entrusted to them by Jesus (1 Peter 5:1-5). In other words, God has designed the church to be the community that is primarily responsible for the loving care, accountability, and spiritual discipline of his people.

Additionally, it is important to remember that Regents is not a church, nor is it connected institutionally with any particular denomination. The decision to remain a school that exists separately from the church has many important implications. Most of all, it means Regents will seek to support the church, not supplant it. In the same way that the school seeks to respect the institution and autonomy of the nuclear family, it will also do so with respect to the ministry of the church. We do not want the activities, studies, and events we offer to become so all-encompassing in the lives of our families that they either do not have time for real involvement in their local churches or see no need for it since they feel as though all their spiritual needs are met through their involvement with the school. Instead, we want to see all our Christian families, students, and faculty meaningfully involved in one of the many excellent churches here in Austin. This also has implications for the content of our school’s doctrinal statement and the classroom instruction that flows from it. The Regents doctrinal statementarticulated in Article II of the school’s Bylaws - seeks to be rooted in the truths confessed by the Christian church for over two millennia, particularly the truths set forth in the ecumenical creeds of the early church (e.g., The Nicene Creed). Thus, when it comes to doctrine, Regents follows behind the church as a supporting organization rather than seeking to be doctrinally novel or entirely independent from the church’s historic confession.

Communities of Shared Interests

A third and final “community” should be mentioned alongside the family and the church. In reality, this “community” is actually a group of many communities that make up the remainder of our life. We call these “communities of shared interest” or “common communities.” These are the many communities that develop as natural extensions of our life as it’s lived out in the world. Examples include:

• Occupational: vocational societies, labor unions, relationships with work colleagues

• Political: political parties, governmental organizations, lobbying groups

• Geographical: neighborhoods, homeowners’ associations, apartment complexes, national citizenship

• Interest or activity-based: country clubs, fitness groups, sports leagues, academic competitions

• Common experience: grief groups, addiction recovery

• Educational: Regents involvement, university alumni associations

These types of communities, of which the Regents community is a part, enrich our lives significantly by providing a number of different outlets for connection, formation, and service. In many ways, involvement in these communities occupies much of our time and energy over the course of any given week. So it is important that we have a healthy perspective on the time we invest in them.

First, it should be clear that these are legitimate and God-glorifying communities. Even though many of them lack any explicit, religious purpose, they do not exist in a separate, sealed-off realm that is somehow removed from God’s involvement or care. Rather, we serve God when we give our time and resources to these communities, and he is glorified when we do. At the same time, however, we should note that even though these communities are legitimate, they are also temporary. They are important, but not of ultimate importance. When Christ returns, his bride, the Church, will inherit the new heavens and the new earth, which will be a place that will not need civil government or political parties (hallelujah!). The temporary, provisional nature of such communities ought to temper our expectations of them, and also encourage Christians to maintain an appropriate level of emotional detachment from the goals of these communities. Our only ultimate hope is in Christ and his enduring kingdom, not in the progress of even the best of our temporary communities.

We should also recognize that these communities are common. Unlike the church, which is a community made up of those who profess faith in Christ, these communities allow for the involvement of all kinds of people regardless of their religious profession or lack thereof. Civil government is perhaps the clearest example of this. All people living within a certain geographical area are subject to the civil government’s jurisdiction, regardless of religious or ethnic identity, and the government is responsible to structure itself so that it can provide its services for that common and varied constituency. This means that when we participate in these communities we do so alongside our non-Christian friends and neighbors. We can do so with thanksgiving for the ability to link arms in a common purpose, but also with an eye to be able to share with them our ultimate hope of Christ and his gospel.

Practical Steps

See — What do the Scriptures say?

Discern — What have other wise Christians said?

Seek — Unity of the Spirit Act —How do I then live?

Because we have many denominations represented within the Regents community, it is only natural that we will have differences of opinion. Given the acrimonious nature of debates in our society, and a growing trend toward “tribalism,” it is important for us to strive to be a community where faithful Christians can disagree with humility and civility. Regents is a public square for our faith, which is a natural part of living in a community that gathers on a regular basis. We have numerous conversations on the plaza, at sporting events, and in carpools. There is a communal nature to our conversations and community. In light of this, Colossians 3, Ephesians 4:1-7, and Galatians 5:22-24 capture the kind of community we want to be: charitable, patient, loving, humble, forgiving, and honest.

In the following section, we offer some practical steps for our community to live by. As stated in the classical section of this document, we have a rich history and tradition to draw from, and we value the wisdom of those who have come before us living out a Gospel-centered worldview.

See: What do the Scriptures say?

As Christians, our first reaction to controversial issues ought to be to return to God’s word. God has given us the Bible for our good. He has revealed Himself, His plan of salvation, and His will for us in the Scriptures. We neglect them at our peril. Because we seek to saturate all we do as a school with the Scriptures, the application of Scripture should feel as natural as breathing.

A robust understanding of the Bible helps believers understand and apply texts faithfully and according to its God-breathed meaning. Studying the Bible should be more than an academic activity of the mind. Yes, our minds are involved, but our intent should be knowing God better - knowing his heart for us and for his creation. “For everything that was written in the past was written to teach us, so that through the endurance taught in the Scriptures and the encouragement they provide we might have hope” (Romans 15:4, NIV).

When we approach the Scriptures, there should be a three-fold process: reading, interpreting, and applying. When it comes to reading Scripture well, we should take into account the different literary styles, recognizing that Scripture sometimes describes how things really were rather than being prescriptive about how we should live. Relatedly, we must remember that “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness” (1 Timothy 3:15), which means that it does not contradict itself. We must read any Scripture in light of the other Scriptures as a holistic tapestry about God’s plan for the redemption of His world through Christ.

Interpreting Scripture means making sure that we properly handle the text in light of the whole counsel of God. Much of Scripture is very clear, and we should not be blinded by our “feelings” when we know what the will of God is. We should also keep the overall narrative structure in mind - not “cherry pick” a verse from one part of Scripture and assume it applies immediately and directly to us. For instance, Job’s friends give him some very wrong advice. It would be incorrect to pull verses from Job’s friends’ speeches that are not true concerning who God is.

Discern: What have other wise Christians said?

Ironically, the interpretation of Scripture can lead to conflict among Christians. What do we do then? Thankfully, we are not the first Christians to experience this problem! Christians for two millennia have wrestled with the truths of Scripture as they faced the cultural and theological challenges of their own day. While some of what we face is new, a brief survey of church history will reveal that our issues are not entirely new. We have much to learn from the past, and we ought to lean on them.

But where do we go? One of the first places ought to be the confessions or statements of faith of Bible-believing churches. Why? Regents is a non-denominational school, and it has retained that interdenominational identity deliberately in order to be a place that is open to Christians from many different church traditions. We would be wise to lean upon the collective wisdom of godly men and women who have interpreted the Scriptures within the context of communities of faith. These are not the idiosyncratic views of one influential individual. Rather, these confessions represent the collective wisdom of many godly and learned Christians and provide rich, deep reflection on a number of enduring biblical truths.

We realize that there are many issues we may face today that are not dealt with in the Bible, at least not directly. In those cases, we will need to seek the Lord for wisdom in applying the principles found in Scripture to our current age and lean upon the reflection of wise others in order to make good decisions. We also encourage you to seek the wisdom of our community - talk to your Pastor or to parents who have older children. We live in an age that allows for the rapid transmission of ideas, yet we sometimes neglect the wise and thoughtful conversation of discerning believers.

A practical first step to understanding Regents, should be to consult our Statement of Faith, which is found in Article II of our Bylaws. Next, read the specific documents that have guided Regents in its theological statements, such as the Chicago Statement on Biblical Inerrancy and the Nashville Statement on Sexuality.

Seek: Unity of the Spirit

As we converse with those around us, we must remember to seek unity of the Spirit. In Paul’s letter to Timothy, we are told to continue to “preach the word” and to be “ready in all seasons to reprove, rebuke, exhort with patience and teaching” (2 Timothy 4:2). He goes on to say we need to avoid “foolish controversies” which “breed quarrels. The Lord’s servant must not be quarrelsome but kind to all, able to teach, patiently enduring evil, and correcting opponents with gentleness” (2 Timothy 2:23-25). Being “able to teach” connects back to the personal and interpersonal spiritual disciplines listed in the sections above.

In addition here are some practical steps to further unity between families in our community:

1. Just as you were reconciled to God, be reconciled to your Christian brother or sister. We must do all we can to avoid “foolish controversies” as we seek unity of the Spirit (Ephesians 4:1-6).

2. Pray and examine your own heart. Ask the Holy Spirit to reveal your own sin, responsibility, misunderstanding related to any dispute. Ask the Holy Spirit to guide your understanding of not just the situation, but also to correctly teach you how the Scriptures speak truth on the subject.

3. If there is disagreement leading to a broken relationship, meet with the other individual in person whenever possible. Approach the conversation prayerfully and with a desire for reconciliation. Humbly pursue forgiveness where needed. If the issue is unresolvable, agree to work toward restoring the relationship, even where an agreement cannot be met. Agreement is not always the goal. Restoring relationships is the goal.

4. Avoid gossip at all costs. Ephesians 4:29 says “Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen.” If ideological differences are the spark, then gossip is the wind that spreads the wildfire of disunity.

Act: How do I then live?

Individual: grow in spiritual disciplines

Each Christian is charged to “work out your own salvation with fear and trembling for it is God who works in you, both to will and to work for his good pleasure” (Philippians 2:12-13). Scripture and Christian practice through the centuries tell us there are spiritual disciplines, or practices, that are central to growing in Christ-likeness. These disciplines are not merely attitudes or feelings. They are in fact things Christians do. The Holy Spirit does the work in us, and spiritual disciplines can make us more sensitive to the Spirit’s work. Being more like Jesus and being with God are the goals of the Christian life. Transformation of our hearts and minds happens through this beautiful work of the Holy Spirit in us.

Living in community with Christ followers through the local church is also an essential spiritual discipline. The tethering of believers to one another acknowledges that our relationship with Jesus is personal, but not private. As mentioned in the previous section, living in a community with other believers is healthy for growth, accountability, and mutual encouragement.

Family: strengthen understanding of Scripture and truth; teach children to think and act Biblically in everyday situations

Parenting is about discipleship. Study the Bible regularly as a family and attend church together faithfully. Seek to understand the Word not merely for acquiring knowledge and practical application but with a heart set on knowing God. Thinking Biblically is modeled to our children from an early age. This is an example of how our faith is personal but shared through the relationships we have with others, most importantly with our children. In our families, we must communicate how we measure choices and decisions against God’s Word. Based on this foundation, make intentional time and space for speaking with your child. Ask questions and encourage their questions. This should begin early to set the stage for later discussions when cultural issues get harder. Do not be afraid to talk about hard things in age appropriate ways. The world considers no topic off limits in terms of your kids, so we should not either. You should be the primary voice speaking with them, not the broader culture. We should actively teach our children what living with a Christian worldview looks like. This includes preparing them for living counter culturally in a world hostile to the Kingdom of God. We are the ones who must equip them with the tools and reasoning that will allow them to face hard questions and remain Christ followers. This can be practiced in the home by actively and intentionally discussing movies, shows, songs, media, and news. Knowing what your family is “consuming” is essential to knowing what to ask.

Community member: charitable communication on campus and beyond Charitable communication within a community assumes the best in the other person and also works to understand the heart of the other person. It is charitable to confront sin and address incorrect theology out of love when it is presented. “As iron sharpens iron, so one man sharpens another” (Proverbs 27:17). If we are not holding each other to the truth of God’s Word, we are not sharpening each other.

Living peaceably (Romans 12:9-10,18) and confronting sin (Luke 17:3) can seem at odds with each other. We know that agreement within the family of God is not always possible. As disagreements arise about what the Word of God says or does not say, as sin clouds emotions and feelings are hurt, it is imperative that we address the grievances and division quickly, filled with the Spirit with the goal of reconciliation and restoration of relationship.

As a practical step, we encourage all families to closely study the school’s Comprehensive Grievance Policy in the Standard 20-21 section 3.5. When resolving disputes within the Regents community, we will use this policy to hold each other accountable to Biblical reconciliation.

Spiritual Disciplines operate in our lives through three main arenas (from Celebration of the Disciplines by Richard Foster):

While economic growth and technological innovation are making our material lives easier, culturally the times are growing dark. Cultural tides seem to be against us. “All the old buoys which have marked the channel of our lives seem to have been swept away,” as Lord Esher put it nearly 110 years ago on the eve of World War I. But we know that we are not alone. The same God who made a way for His people across the Red Sea, who protected Elijah and David in the wilderness, who entered into the fiery furnace, and who Himself went down to Death only to rise as conqueror of it, goes with us, before us, and around us. As Christians, we must be people whose lives are characterized by hope. 1 Peter 3:15 is not just about apologetics -- it is about the posture of life we are to take; and as the world becomes darker and people search for meaning in strange places, being a people marked by hope will raise questions just as much as it will raise conflicts with those who despair.

Faithfulness is not simply about holding fast to a set of beliefs — faithfulness requires doing that which is demanded of us which includes not just complaining about the world, the culture, and the Devil as souls perish in droves around us. As Gandalf tells Frodo, “All we have to decide is what to do with the time that is given to us.” We might render this as “we all have to decide what to do with the time that is given to us.” We, both as individual Christians as well as a community of faithful disciples of all ages, must be bold witnesses to hope in our cultivation of culture. It is our responsibility as Christians to be the spark of light and hope in the darkening world.

We cannot defeat something with nothing. We must offer an attractive and plausible holistic vision of the human good that our students, our children, will want to embrace. Of course, we have a decided advantage in that we are not only offering a unique vision but also a true one. Reality as we know it shouts the glory and power of God while all the stories in human history either point towards or reflect the story of Christ. Every day, every new venture into the world of the unknown, brings us “further up and further in” to the True Story, the True Fairy Tale, the True Romance of which everything else is but a pale copy. Christ our King invites us to participate with Him in the defeat of evil, the healing of the sick, and the salvation of souls, both our own as well as of many others.

The mission and vision of Regents School of Austin has always been to be a place where Christians are formed more deeply in the Christian worldview. While, as an educational institution, we focus on doing that with children, we also strive to be a place where families, of our students and our faculty members, are shaped by, in, and through a consistently applied Christian worldview to all subjects. We humbly offer this document as a tool to help our community towards accomplishing those ends and pray that the fruits of our efforts will bless generations of Christians through the work of this school. We hope that all who come into contact with this school grow in their desire to serve others, and their Lord, more faithfully, intelligently, and purposefully.

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