Identity Markers
Heritage, Identity, and Foundation of the UÉBF
This text clarifies the identity of the UÉBFC. Drawing on its past and present, this page seeks to answer the question: “Who are we?” In addition to the two theological principles inherited from Baptism, congregationalism and baptism, the identity of the Union can be defined by five other distinctive characteristics. For each of these characteristics, we present their historical foundation within the Union and in the Bible.
Pioneering Spirit
Pioneering Spirit
The pioneer spirit means observing, understanding, and creating concrete actions to respond to our new realities.
Historical Root
In 1835, Henriette Feller and Louis Roussy left Switzerland to help the Olivier family evangelize in Montreal. But the Olivier family soon returned to Switzerland, leaving Feller and Roussy on their own. Together, they create the Grande-Ligne Mission in Saint-Blaise-sur-Richelieu, where they teach, preach, and establish churches and schools despite the challenges. They brought people together around the Christian faith by sharing the Bible and offering educational, medical and agricultural services. Their holistic approach bears witness to the Church’s pioneering spirit, which considers all life’s needs.
Biblical Root
In Genesis 1:2 the Spirit of God hovers over a chaotic state to organize, separate, name, set in motion and call into existence a universe abounding with creativity. God allows human beings to act as stewards of the earth and in situations that call for ingenuity and courage. Whether it’s Abraham setting out on unknown roads, Moses leading a people through a hostile desert, Daniel navigating the many intrigues at the heart of the power of pagan kings, or Esther stepping up to the plate to thwart a genocidal plan, each time, it’s the same dynamic: daring to move forward in a difficult context, relying on the help of God, creator of the universe.
Missional creativity
Missional creativity
Missional creativity is based on perceiving the dynamics that can bring about renewal and create new ways of behaving rather than simply solving one-off problems. This leads to exploring new practices and opening up new possibilities and initiatives.
Historical Roots
Until the 1950s, churches in Quebec depended on English-speaking networks to direct and finance their activities. This limited the creativity of Francophones. With the support of Nelson Thompson and John Gilmour, Charles Foster decided to give Francophones the responsibility of developing their churches and sharing the Gospel. Starting in 1955, they proposed several changes:
- A better understanding of Quebec and Francophone society in Canada.
- Establishing a local Francophone decision-making structure.
- Theological training for pastors in Quebec.
- Modernizing the means of communicating the Gospel.
- Reduce conflicts with the Catholic Church.
- Equal collaboration with other Baptist conventions.
The Union des Églises Francophones au Canada was founded on August 11, 1969. At its first assembly, the declaration was: “This year, we take in hand our normal responsibilities. This year, we, the evangelized, must be evangelists.” This change was based on an analysis of Quebec society, and gave rise to initiatives such as Christian bookstores, youth camps, a student ministry, a radio station, evangelistic campaigns, a Bible training center, new church plants and succession for key positions in the Union and its churches.
BIBLICAL ROOTS
Missionary creativity is rooted in Jesus’ use of the rabbinic model. As John 1:38 shows, he not only adopted certain practices from this model but also reshaped it to make it more open. For example, in passages such as Matthew 9:11, Matthew 23:7-8, and Luke 8:1-3, Jesus demonstrated his willingness to teach and preach to individuals from various social categories, including those who were generally marginalized or excluded.
Jesus’ mandate to his disciples, sending them out to all nations, underlines the importance of a deep cultural understanding to share the Gospel in environments steeped in worldviews and beliefs different from those of the disciples.
Paul, for his part, showed sensitivity to his audience’s cultural and religious landmarks, adjusting his message to make it more relevant to them. He was aware that his actions and attitudes were being scrutinized by others, hence his determination to adapt his beliefs to reach diverse audiences such as Jews, Gentiles, or the most vulnerable (1 Corinthians 9.19-22). However, this did not prevent him from criticizing cultural norms contradicting Gospel values.
Moreover, the nascent Christian communities, deprived of public places of worship, demonstrated missionary creativity by using available resources (1 Corinthians 16.19) and drawing on synagogue practices to organize their church life.
Theological rigor and pragmatism
Theological rigor and pragmatism
Rigour and pragmatism can be seen in the importance of analyzing biblical texts and the concrete approach to training and accompanying church leaders in their mission.
HISTORICAL ROOTS
The writings of the Old and New Testaments were handed down, explored and explained by the prophets, Christ and the New Testament writers. Throughout the history of the La Mission de la Grande Ligne and the Union, its leaders have strived to base their actions on fidelity to the biblical perspective and the teachings of Christ while embodying the mission of the Church.
This fidelity is illustrated right from the first generation of la Grande Ligne. The public debate in Marieville on January 7, 1851, between Louis Roussy and Charles Chiniquy, a Catholic priest, in the presence of over 400 people, shows the courage to assume convictions in the public square, whatever the consequences, and this in conformity with the apostle Peter’s exhortation to be “Always be prepared to answer everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect.” ( 1 Peter 3:15)
In the 1970s, candidates for pastoral ministry had to go to French-speaking Europe for training. However, the creation of the Centre de Formation Biblique in Quebec City from 1967 to 1971 by Charles Foster demonstrated the desire for solid training in French. The establishment of the Centre d’Études Théologie Évangélique (CÉTÉ) in 1980, which became Acadia University’s Faculté de Théologie Évangélique in September 1994, reflects the efforts of the first generation of professors to train skilled workers and future theologians. The centrality of the Scriptures has been at the heart of this journey since 1836.
BIBLICAL ROOTS
In his letter to the Galatians, Paul opposes theological ideas that emphasize the Mosaic Law as an essential condition for being judged “righteous” by God. He affirms that faith in Christ enables Jews and Gentiles to be reconciled with God. He takes Abraham as an example, showing that his faith made him righteous long before the Law of Moses was introduced.
Seeing the end of his ministry approaching, Paul encourages his younger colleagues to continue the mission and faithfully pass on the teaching while defending themselves against erroneous doctrines (1 Timothy 1:3-4). He stresses the importance of sharing the Gospel with all nations (2 Timothy 4:17). In 1 Timothy 3:16, we find one of the earliest creeds of faith: “He appeared in the flesh, was vindicated by the Spirit, was seen by angels, was preached among the nations, was believed on in the world, was taken up in glory..”
Culture of Partnership
Culture of Partnership
The culture of partnership is based on the conviction that working alone is not a healthy approach and does not faithfully correspond to the many biblical examples of collaboration. It involves recognizing the diversity and complementarity of God’s gifts and ministries. It means that greater blessing results from actions beyond the skills and abilities of any individual or entity.
HISTORICAL ROOTS
The La Mission de la Grande Ligne (MGL) and the Union benefited from partnerships in North America and French-speaking Europe. Henriette Feller, Louis Roussy and the Swiss missionaries obtained funding from Americans, and the “New York Observer” covered the launch of the MGL in 1840.
Most MGL pastors and Union founders were English-speaking but became Francophiles by vocation. Foster, Gilmour and Thomson, all English-speaking and known as “the three doves,” shaped the Union’s vision.
The Union’s partnership culture manifested itself as follows:
Quebec: It has played a major role in French-speaking evangelical collaboration in Quebec, notably with Expo 67, Opération Espérance and the launch of the Réseau Évangélique du Québec (RÉQ).
Canada: cooperates with English-speaking evangelicals in Canada. Supported by the Baptist Federation/CBM and linked with three other sister conventions and the Evangelical Fellowship of Canada (EFC).
Europe: It maintains partnerships with French-speaking Europe, with the Partenariat Baptiste Francophone, and agreements with the Fédération des Églises Baptistes Évangéliques de France and Perspectives demonstrate the Union’s commitment to learning from the European experience.
Caribbean: Our growing involvement with the Haitian diaspora in the Caribbean is a new aspect of our collaboration.
The culture of partnership in the French-speaking world is thus deeply rooted.
Biblical Roots
At first, Jesus’ disciples concentrated on communities close to Jerusalem to share the Good News. However, with Pentecost, they opened up to the Jewish diaspora. In Acts 10:20, several disciples begin evangelizing in Antioch, a Gentile city, with positive results. The accounts in chapters 10 to 13 of Acts present two groups: one hesitant at first but noting the favourable reception of previously untouched populations, and the other made up of itinerant disciples spontaneously turning to Gentiles to share the Gospel. The Antioch church sent two of its key leaders, Barnabas and Paul, to take the Good News to the heart of the pagan cities of the Roman Empire.
Cultural Diversity
Cultural Diversity
Cultural diversity shows that even if the “body of Christ” is united, its members come from different human cultures.
HISTORICAL ROOTS
Between 1967 and 1977, a wave of Haitian immigrants settled in Montreal due to political and economic problems in Haiti. The Union showed its compassion towards them as early as 1969 through the “Social Action Committee.” The role of this committee was to make churches aware of their responsibility towards populations weakened by social injustice. The integration of Haitians into the Union was facilitated by their knowledge of Baptist networks in Haiti. In 1970, the Oratoire church in Montreal, led by Nelson Thompson, was the welcoming example. Future Haitian leaders were trained at the FTÉ, leading to the creation of new churches between 1990 and 2005.
Today, the Union is multi-ethnic, with Haitian, African and South American churches mainly in Montreal and the Outaouais region.
BIBLICAL ROOTS
The cultural diversity of the first Christian communities illustrates the fulfillment of the mission Jesus entrusted to his disciples to spread the Gospel “to the ends of the earth” (Acts 1.8). This expansion towards the nations aligns with the prophetic words announcing that all nations would be blessed in Abraham (Genesis 12.2; 18.18).
The Christian community in Jerusalem, considered to be the “mother house,” faced challenges of cultural diversity as new converts of Gentile origin joined the Jewish diaspora. The Acts of the Apostles and the Epistle to the Galatians bear witness to these difficulties. These Gentiles believed in Christ, received the Holy Spirit and showed signs similar to those in Jerusalem, but they did not observe Judaic laws, notably circumcision. Jerusalem’s conservatives want to standardize practices to preserve unity.
However, the delegation from the church at Antioch deals with this central issue. This church included Gentiles without requiring circumcision. After the speeches by Peter, Barnabas and Paul on the conversion of Gentiles, James proposes (Acts 15.13-21) that Gentiles should avoid idolatry, immorality and the consumption of meat that has been smothered or contains blood. This proposal aims to maintain unity between Jews and Gentiles in the faith of Christ.
The Church, like the Triune God, reflects unity in diversity. Paul’s teams show that he values cultural diversity to contextualize the Gospel. He surrounds himself with people who share similar concerns and brings rich perspectives to bear on the challenges specific to local churches.
Together, these identity markers seek to embody and express the second greatest commandment, which, according to Christ, is: “You shall love your neighbour as yourself” (Mt 22:39). By putting them into practice, we seek to live out this love for our neighbour, and thus manifest the nature of our commitment as followers of Jesus.
