Introduction
This document is designed to incorporate two aspects of teaching positions of the elders of Faith Bible Church. The first section is the elder Declaration of Faith, which summarizes the elders’ belief and teaching positions on foundational doctrinal matters. Intended to convey timeless truths of the Christian faith, this statement, while still subject to review, is intended to be the stable teaching-positions of the elders.
The second section is the elder Positions on Specific Issues. As the history of the Church readily illustrates, particular teachings or practices may be encountered both within the professing Church and outside of it that require the application of biblical truth by its under-shepherds in order to faithfully guard and guide the flock in these more time-bound issues and fads. Given its nature, this section will tend to grow and be revised more readily with time as new specific issues that are encountered require a written statement from the elders.
Every elder must be able to believe, teach, and defend all these positions in both sections without reservation at any given time while serving as an elder at Faith Bible Church. If at any time, an elder changes conviction on these issues, he must notify the other serving elders as soon as possible.
As assistants to the elders and part of the leadership structure of the local church, deacons (understood here as an umbrella term for both deacons and deaconesses) are required to substantially agree with these positions. If in any matter a deacon or aspiring deacon disagrees with the elders’ teaching positions, they should discuss the matter with the elders along with a written statement of where they disagree and why. Depending on the nature of the disagreement, that person may still be allowed to serve as a deacon as long as they agree not to speak contrary to the elder teaching positions.
Elder Declaration of Faith[1]
The Holy Scriptures
We believe that the Bible is God’s written revelation to man, and thus the 66 books of the Bible given to us by the Holy Spirit constitute the plenary (inspired equally in all parts) Word of God (1 Corinthians 2:7-14; 2 Peter 1:20-21). We believe that the Word of God is an objective, propositional revelation (1 Thessalonians 2:13; 1 Corinthians 2:13), verbally inspired in every word (2 Timothy 3:16), absolutely inerrant in the original documents, infallible, and God-breathed. We believe the literal, grammatical-historical interpretation of Scripture which affirms the belief that the opening chapters of Genesis present creation in six literal days (Genesis 1:31; Exodus 31:17). We believe that the Bible constitutes the only infallible rule of faith and practice (Matthew 5:18; 24:35; John 10:35; 16:12-13; 17:17; 1 Corinthians 2:13; 2 Timothy 3:15-17; Hebrews 4:12; 2 Peter 1:20-21).
We believe that God spoke in His written Word by a process of dual authorship. The Holy Spirit so superintended the human authors that, through their individual personalities and different styles of writing, they composed and recorded God’s Word to man (2 Peter 1:20-21) without error in the whole or in the part (Matthew 5:18; 2 Timothy 3:16).
We believe that, whereas there may be several applications of any given passage of Scripture, there is but one true interpretation. The meaning of Scripture is to be found as one diligently applies the literal grammatical-historical method of interpretation under the enlightenment of the Holy Spirit (John 7:17; 16:12-15; 1 Corinthians 2:7-15; 1 John 2:20). It is the responsibility of believers to ascertain carefully the true intent and meaning of Scripture, recognizing that proper application is binding on all generations. Mankind is called to submit to God’s word, not stand in judgment over it.
God
We believe that there is but one living and true God (Deuteronomy 6:4; Isaiah 45:5-7; 1 Corinthians 8:4), an infinite, all-knowing spirit (John 4:24), perfect in all His attributes, one in essence, eternally existing in three Persons—Father, Son, and Holy Spirit (Matthew 28:19; 2 Corinthians 13:14)—each equally deserving worship and obedience.
God the Father. We believe that God the Father, the first Person of the Trinity, orders and disposes all things according to His own purpose and grace (Psalm 145:8-9; 1 Corinthians 8:6). He is the Creator of all things (Genesis 1:1-31; Ephesians 3:9). As the only absolute and omnipotent Ruler in the universe, He is sovereign in creation, providence, and redemption (Psalm 103:19; Romans 11:36). His fatherhood involves both His designation within the Trinity and His relationship with mankind. As Creator He is Father to all men (Ephesians 4:6), but He is spiritual Father only to believers (Romans 8:14; 2 Corinthians 6:18). He has decreed for His own glory all things that come to pass (Ephesians 1:11). He continually upholds, directs, and governs all creatures and events (1 Chronicles 29:11). In His sovereignty He is neither the author nor approver of sin (Habakkuk 1:13; John 8:38-47), nor does He abridge the accountability of moral, intelligent creatures (1 Peter 1:17). He has graciously chosen from eternity past those whom He would have as His own (Ephesians 1:4-6); He saves from sin all who come to Him through Jesus Christ; He adopts as His own all those who come to Him; and He becomes, upon adoption, Father to His own (John 1:12; Romans 8:15; Galatians 4:5; Hebrews 12:5-9).
God the Son. We believe that Jesus Christ, the second Person of the Trinity, possesses all the divine excellencies, and in these He is coequal, consubstantial, and coeternal with the Father (John 10:30; 14:9).
We believe that God the Father created according to His own will through His Son Jesus Christ, by whom all things continue in existence and in operation (John 1:3; Colossians 1:15-17; Hebrews 1:2).
We believe that in the incarnation, the eternal Son, the second Person of the Trinity, without altering His divine nature or surrendering any of the divine attributes, made Himself of no reputation by taking on a full human nature consubstantial with our own, yet without sin (Philippians 2:5-8; Hebrews 4:15; 7:26).
We believe that He was conceived by the Holy Spirit in the womb of the virgin Mary (Luke 1:35) and thus born of a woman (Galatians 4:4-5), so that two whole, perfect, and distinct natures, the divine and the human, were joined together in one person, without confusion, change, division, or separation. He is therefore truly God and truly man, yet one Christ, the only mediator between God and man.
We believe that in His incarnation, Christ fully possessed His divine nature, attributes, and prerogatives (Colossians 2:9; cf. Luke 5:18-26; John 16:30; 20:28). However, in the state of His humiliation, He did not always fully express the glories of His majesty, concealing them behind the veil of His genuine humanity (Matthew 17:2; Mark 13:32; Philippians 2:5-8). According to His human nature, He acts in submission to the Father (John 4:34; 5:19, 30; 6:38) by the power of Holy Spirit (Isaiah 42:1; Matthew 12:28; Luke 4:1, 14), while, according to His divine nature, He acts by His authority and power as the eternal Son (John 1:14; cf. 2:11; 10:37–38; 14:10–11).
We believe that our Lord Jesus Christ accomplished our redemption through the shedding of His blood and sacrificial death on the cross and that His death was voluntary, vicarious, substitutionary, propitiatory, and redemptive (John 10:15; Romans 3:24-25; 5:8; 1 Peter 2:24).
We believe that on the basis of the efficacy of the death of our Lord Jesus Christ, the believing sinner is freed from the punishment, the penalty, the power, and one day the very presence of sin; and that he is declared righteous, given eternal life, and adopted into the family of God (Romans 3:25; 5:8-9; 2 Corinthians 5:14-15; 1 Peter 2:24; 3:18).
We believe that our justification is made sure by His literal, physical resurrection from the dead and that He is now ascended to the right hand of the Father, where He now mediates as our Advocate and High Priest (Matthew 28:6; Luke 24:38-39; Acts 2:30-31; Romans 4:25; 8:34; Hebrews 7:25; 9:24; 1 John 2:1).
We believe that in the resurrection of Jesus Christ from the grave, God confirmed the deity of His Son and gave proof that God has accepted the atoning work of Christ on the cross. Jesus’ bodily resurrection is also the guarantee of a future resurrection life for all believers (John 5:26-29; 14:19; Romans 1:4; 4:25; 6:5-10; 1 Corinthians 15:20, 23).
We believe that Jesus Christ will return to receive the Church, which is His Body, unto Himself at the rapture, and returning with His Church in glory, will establish His millennial kingdom on earth (Acts 1:9-11; 1 Thessalonians 4:13-18; Revelation 20).
We believe that the Lord Jesus Christ—as the one Mediator between God and man (1 Timothy 2:5), the Head of His Body the Church (Ephesians 1:22; 5:23; Colossians 1:18), and the coming universal King, who will reign on the throne of David (Isaiah 9:6; Luke 1:31-33)—is the One through whom God will judge all mankind in the future (John 5:22-23), including believers and unbelievers at the culmination of redemptive history (1 Corinthians 3:10-15; 2 Corinthians 5:10; Matthew 25:31-46; Acts 17:30-31; Revelation 20:11-15).
God the Holy Spirit. We believe that the Holy Spirit is a divine Person, eternal, underived, possessing all the attributes of personality and deity, including intellect (1 Corinthians 2:10-13), emotions (Ephesians 4:30), will (1 Corinthians 12:11), eternality (Hebrews 9:14), omnipresence (Psalm 139:7-10), omniscience (Isaiah 40:13-14), omnipotence (Romans 15:13), and truthfulness (John 16:13). In all the divine attributes He is coequal and consubstantial with the Father and the Son (Matthew 28:19; Acts 5:3-4; 28:25-26; 1 Corinthians 12:4-6; 2 Corinthians 13:14; Jeremiah 31:31-34 with Hebrews 10:15-17).
We believe in the sovereign activity of the Holy Spirit in creation (Genesis 1:2), the incarnation (Matthew 1:18), the written revelation (2 Peter 1:20-21), and the work of salvation (John 3:5-7).
We believe that a new work of the Holy Spirit began at Pentecost, when He came from the Father as promised by Christ (John 14:16-17; 15:26) to initiate and complete the building of the Body of Christ, which is His Church (1 Corinthians 12:13). The broad scope of His divine activity includes convicting the world of sin, of righteousness, and of judgment; glorifying the Lord Jesus Christ and transforming believers into the image of Christ (John 16:7-9; Acts 1:5; 2:4; Romans 8:29; 2 Corinthians 3:18; Ephesians 2:22).
We believe that the Holy Spirit is the supernatural and sovereign agent in regeneration, baptizing all believers into the Body of Christ (1 Corinthians 12:13). The Holy Spirit also indwells, sanctifies, instructs, empowers them for service, and seals them unto the day of redemption (Romans 8:9; 2 Corinthians 3:6; Ephesians 1:13).
We believe that the Holy Spirit is the divine Teacher, who guided the apostles and prophets into all truth as they committed to writing God’s revelation, the Bible (2 Peter 1:19-21). Every believer possesses the indwelling presence of the Holy Spirit from the moment of salvation, and it is the duty of all those born of the Spirit to not grieve but be led by the Holy Spirit through the means He has given (Romans 8:9; Ephesians 4:30; Galatians 5:16–26).
We believe that the Holy Spirit administers spiritual gifts to the Church. The Holy Spirit glorifies neither Himself nor His gifts by ostentatious displays, but He does glorify Christ by implementing His work of redeeming the lost and building up believers in the most holy faith (John 16:13-14; Acts 1:8; 1 Corinthians 12:4-11; 2 Corinthians 3:18).
We believe, in this respect, that God the Holy Spirit is sovereign in the bestowing of all His gifts for the perfecting of the saints today, and that speaking in tongues and the working of sign miracles in the beginning days of the Church were for the purpose of pointing to and authenticating the apostles as revealers of divine truth, and were never intended to be characteristic of the lives of believers (1 Corinthians 12:4-11; 13:8-10; 2 Corinthians 12:12; Ephesians 4:7-12; Hebrews 2:1-4).
Mankind
We believe that mankind was directly and immediately created by God as His image, according to His likeness in two distinct and fixed biological genders of male and female in order to glorify Him through their distinct roles and enjoy God’s fellowship. Man and woman are co-equal before God in terms of inherent value, dignity, and personal responsibility. Man was created free of sin with a rational nature, intelligence, volition, self-determination, and moral responsibility to God (Genesis 1:26–28; 2:7, 15-25; James 3:9).
We believe that God’s intention in the creation of mankind was that mankind should glorify God through exercising a stewardship reign over creation as a priest-king, enjoying God’s fellowship, and living his life under the will of God (Genesis 1:26–28; Isaiah 43:7; Colossians 1:16; Revelation 4:11).
We believe that in Adam’s sin of disobedience to the revealed will and Word of God, mankind lost its innocence, incurred the penalty of spiritual and physical death, became subject to the wrath of God, and became inherently corrupt and utterly incapable of choosing or doing that which is acceptable to God apart from divine grace. With no recuperative powers to enable him to recover himself, mankind is hopelessly lost. Mankind’s salvation is thereby wholly of God’s grace through the redemptive work of our Lord Jesus Christ (Genesis 2:16-17; 3:1-19; John 3:36; Romans 3:23; 6:23; 1 Corinthians 2:14; Ephesians 2:1-3; 1 Timothy 2:13-14; 1 John 1:8).
We believe that, because all who are conceived by means of a human father have union with Adam, a nature corrupted by Adam’s sin has been transmitted to all people of all ages, Jesus Christ being the only exception. All people are thus sinners by nature and by choice (Psalm 14:1-3; Jeremiah 17:9; Romans 3:9-18, 23; 5:10-12).
Marriage and Family. We believe God has ordained the family as the foundational institution of human society (Gen 1:26-28; 2:15-25). Marriage is the uniting of one man and one woman in covenant commitment for a lifetime (Mal 2:14-16; Matt 5:31–32; 19:3-9; Mark 10:6–12). It is God’s unique gift to picture the union between God and His people (Eph 5:21-33) and to provide for the man and the woman in marriage the framework for intimate companionship (Eccl 9:9), the channel of sexual expression according to biblical standards (Prov 5:15-20; 6:20-22; 1 Cor 7:1-16; Heb 13:4), and the means for procreation of the human race. The husband and wife are of equal worth before God, since both are created in God’s image. The marriage relationship models the way God relates to His people. A husband is to love his wife as Christ loved the church. He has the God-given responsibility to provide for, to protect, and to lead his family (1 Tim 5:8). A wife is to submit herself graciously to the servant leadership of her husband even as the church willingly submits to the headship of Christ (Eph 5:21-33; Col 3:18-21; 1 Pe 3:1-7). She, being in the image of God as is her husband and thus equal to him, has the God-given responsibility to respect her husband and to serve as his helper in managing the household and nurturing the next generation (Prov 12:4; 14:1; 18:22; 31:10-31; 1 Tim 5:14; Titus 2:3-5). Children, from the moment of conception, are a blessing and heritage from the Lord (Pss 127; 128; 139:13–16). Parents are to demonstrate to their children God’s pattern for marriage. Parents are to teach their children the gospel, as well as spiritual and moral values and to lead them, through consistent lifestyle example and loving discipline, to make choices based on biblical truth (Deut 6:4-9; Josh 24:15; Ps 78:1-8; Prov 1:8; 13:24; 22:6, 15; 23:13–14; 24:3; 29:15, 17; Matt 18:2–5; Eph 6:1-4; 2 Tim 1:3–5). Children are to honor and obey their parents (Ex 20:1; Prov 17:6).
Salvation
We believe that salvation is wholly of God by grace on the basis of the redemptive work of Jesus Christ, the merit of His shed blood, and not on the basis of human merit or works (John 1:12; Ephesians 1:7; 2:8-10; 1 Peter 1:18-19).
Regeneration. We believe that regeneration is a supernatural work of the Holy Spirit by which the divine nature and divine life are given (John 3:3-7; Titus 3:5; 1 John 3:9). Regeneration is instantaneous and is accomplished solely by the power of the Holy Spirit through the instrumentality of the Word of God (John 5:24; 1 Peter 1:23) producing repentance and faith in the divine provision of salvation in the sinner. Genuine regeneration is manifested by fruits worthy of repentance as demonstrated in righteous attitudes and conduct. Good works are the proper evidence and fruit of regeneration (1 Corinthians 6:19-20; Ephesians 2:10) and will be experienced to the extent that the believer submits to the control of the Holy Spirit in his life through faithful obedience to the Word of God (Ephesians 5:17-21; Philippians 2:12b; Colossians 3:16; 2 Peter 1:4-10). This obedience causes the believer to be increasingly conformed to the image of our Lord Jesus Christ (2 Corinthians 3:18). Such a conformity is climaxed in the believer’s glorification at Christ’s coming (Romans 8:17; 2 Peter 1:4; 1 John 3:2-3).
Election. We believe that election is the act of God by which, before the foundation of the world, He chose in Christ those whom He graciously regenerates, saves, and sanctifies (Romans 8:28-30; Ephesians 1:4-11; 2 Thessalonians 2:13; 2 Timothy 2:10; 1 Peter 1:1-2).
We believe that sovereign election does not contradict or negate the responsibility of man to repent and trust Christ as Savior and Lord (Ezekiel 18:23, 32; 33:11; John 3:18-19, 36; 5:40; Romans 9:22-23; 2 Thessalonians 2:10-12; Revelation 22:17). Nevertheless, since sovereign grace includes the means of receiving the gift of salvation as well as the gift itself, sovereign election will result in what God determined. All whom the Father calls to Himself will come in faith, and all who come in faith the Father will receive (John 6:37-40, 44; Acts 13:48; James 4:8).
We believe that the unmerited favor that God grants to totally depraved sinners is not related to any initiative of their own part or to God’s anticipation of what they might do by their own will, but is solely of His sovereign grace and mercy (Ephesians 1:4-7; Titus 3:4-7; 1 Peter 1:2).
We believe that election should not be looked upon as based merely on abstract sovereignty. God is truly sovereign, but He exercises this sovereignty in harmony with His other attributes, especially His omniscience, justice, holiness, wisdom, grace, and love (Romans 9:11-16). This sovereignty will always exalt the will of God in a manner totally consistent with His character as revealed in the life of our Lord Jesus Christ (Matthew 11:25-28; 2 Timothy 1:9).
Justification. We believe that justification before God is an act of God (Romans 8:33) by which He declares righteous those who, through faith in Christ, repent of their sins (Luke 13:3; Acts 2:38; 3:19; 11:18; Romans 2:4; 2 Corinthians 7:10; Isaiah 55:6-7) and confess Him as sovereign Lord (Romans 10:9-10; 1 Corinthians 12:3; 2 Corinthians 4:5; Philippians 2:11). This righteousness is apart from any virtue or work of man (Romans 3:20; 4:6) and involves the imputation of our sins to Christ (Colossians 2:14; 1 Peter 2:24) and the imputation of Christ’s righteousness to us (1 Corinthians 1:30; 2 Corinthians 5:21). By this means God is enabled to “be just and the justifier of the one who has faith in Jesus” (Romans 3:26).
Sanctification. We believe that every believer is sanctified (set apart) unto God by justification and is therefore declared to be holy and is therefore identified as a saint. This sanctification is positional and instantaneous and should not be confused with progressive sanctification. This sanctification has to do with the believer’s standing, not his present walk or condition (Acts 20:32; 1 Corinthians 1:2, 30; 6:11; 2 Thessalonians 2:13; Hebrews 2:11; 3:1; 10:10, 14; 13:12; 1 Peter 1:2).
We believe that there is also, by the work of the Holy Spirit, a progressive sanctification by which the practice of the believer is brought closer to the standing the believer positionally enjoys through justification. Through obedience to the Word of God and the empowering of the Holy Spirit, the believer is able to live a life of increasing holiness in conformity to the will of God, becoming more and more like our Lord Jesus Christ (John 17:17, 19; Romans 6:1-22; 2 Corinthians 3:18; 1 Thessalonians 4:3-4; 5:23).
We believe that progressive sanctification, which comes by the Spirit through faith (2 Thessalonians 2:13), is imperfect and incomplete in this life (Philippians 3:12; 1 John 1:8–10; 2:1; Matthew 6:11–12; Romans 6:11–13; Galatians 5:16–18). Although slavery to sin is broken (Romans 6:14, 17), and sinful desires are progressively (2 Corinthians 3:18; 1 Corinthians 1:18; Hebrews 10:14; 2 Peter 3:18) weakened by the power of a superior satisfaction in the glory of Christ, yet there remain remnants of corruption in every heart that give rise to irreconcilable war (Galatians 5:16–18; 1 Peter 2:11), and call for vigilance in the lifelong fight of faith (Hebrews 3:12–13; 1 Timothy 6:12; 2 Timothy 4:7–8).[2] In this respect, We believe that every saved person is involved in a daily conflict—the new creation in Christ doing battle against the flesh—but adequate provision is made for victory through the power of the indwelling Holy Spirit. The struggle nevertheless stays with the believer all through this earthly life and is never completely ended. All claims to the eradication of sin in this life are unscriptural. Eradication of sin is not possible, but the Holy Spirit does provide for victory over sin (Galatians 5:16-25; Ephesians 4:22-24; Philippians 3:12; Colossians 3:9-10; 1 Peter 1:14-16; 1 John 3:5-9).
Perseverance. We believe that all who are justified will win this fight. They will persevere in faith and never surrender to the enemy of their souls (Mark 13:22; Luke 22:31–32; John 10:27–30; Romans 8:30; Hebrews 3:14; 1 John 2:19; 1 Corinthians 1:8–9; 1 Thessalonians 5:23–24; 2 Timothy 1:12; 1 Peter 1:5). This perseverance is the promise of the New Covenant (Jeremiah 32:40), obtained by the blood of Christ (1 Corinthians 11:25), and worked in us by God Himself (Hebrews 13:20–21), yet not so as to diminish, but only to empower and encourage, our vigilance (Philippians 2:12–13); so that we may say in the end, “I have fought the good fight (2 Timothy 4:7–8), but it was not I, but the grace of God which was with me (1 Corinthians 15:10).”[3]
We believe that all the redeemed, once justified, are kept by God’s power and are thus secure in Christ forever (John 5:24; 6:37-40; 10:27-30; Romans 5:9-10; 8:1, 31-39; 1 Corinthians 1:4-8; Ephesians 4:30; Hebrews 7:25; 13:5; 1 Peter 1:5; Jude 24). This security is an objective reality for those who are truly in Christ, yet this objective reality is worked out as the subjective reality of the believer’s perseverance and engagement in the fight of faith.
We believe that it is the privilege of believers to rejoice in the assurance of their salvation through the testimony of God’s Word, which, however, clearly forbids the use of Christian liberty as an occasion for sinful living and carnality (Romans 6:15-22; 13:13-14; Galatians 5:13, 25-26; Titus 2:11-14).
Separation. We believe that separation from sin is clearly called for throughout the Old and New Testaments, and that the Scriptures clearly indicate that in the last days apostasy and worldliness shall increase (2 Corinthians 6:14-7:1; 2 Timothy 3:1-5).
We believe that, out of deep gratitude for the undeserved grace of God granted to us, and because our glorious God is so worthy of our total consecration, all the saved should live in such a manner as to demonstrate our adoring love to God and so as not to bring reproach upon our Lord and Savior. We also believe that separation from all religious apostasy and worldly and sinful practices is commanded of us by God (Romans 12:1-2, 1 Corinthians 5:9-13; 2 Corinthians 6:14-7:1; 1 John 2:15-17; 2 John 9-11).
We believe that believers should be separated unto our Lord Jesus Christ (2 Thessalonians 1:11-12; Hebrews 12:1-2) and affirm that the Christian life is a life of obedient righteousness that reflects the teaching and commands of Christ (Matthew 5–7; 28:18–20) and a continual pursuit of holiness (Romans 12:1-2; 2 Corinthians 7:1; Hebrews 12:14; Titus 2:11-14; 1 John 3:1-10).
The Church
We believe that all who place their faith in Jesus Christ are immediately baptized by the Holy Spirit into one united spiritual Body, the Church (1 Corinthians 12:12-13), the bride of Christ (2 Corinthians 11:2; Ephesians 5:23-32; Revelation 19:7-8), of which Christ is the Head (Ephesians 1:22; 4:15; Colossians 1:18).
We believe that the formation of the Church, the Body of Christ, began on the Day of Pentecost (Acts 2:1-21, 38-47).
We believe that the Church is a unique spiritual organism designed by Christ, made up of all born-again believers in this present age (Ephesians 2:11-3:6). The Church is distinct from Israel (1 Corinthians 10:32), a mystery not revealed until this age (Ephesians 3:1-6; 5:32).
We believe that the establishment and continuity of local churches is clearly taught and defined in the New Testament Scriptures (Acts 14:23, 27; 20:17, 28; Galatians 1:2; Philippians 1:1; 1 Thessalonians 1:1; 2 Thessalonians 1:1) and that the members of the one spiritual Body are directed to gather themselves together in local assemblies (1 Corinthians 11:18-20; Hebrews 10:25).
We believe that the one supreme authority for the Church is Christ (1 Corinthians 11:3; Ephesians 1:22; Colossians 1:18) and that Church leadership, gifts, order, discipline, and worship are all appointed through His sovereignty as found in the Scriptures. The biblically designated officers serving under Christ and over the assembly are elders (also called bishops, pastors, and pastor-teachers; Acts 20:28; Ephesians 4:11) and deacons, both of whom must meet biblical qualifications (1 Timothy 3:1-13; Titus 1:5-9; 1 Peter 5:1-5).
We believe that these leaders lead as servants of Christ (1 Timothy 5:17-22) and have His authority in directing the Church. The congregation is to submit to their leadership (Hebrews 13:7, 17).
We believe in the importance of discipleship (Matthew 28:19-20; 2 Timothy 2:2), mutual accountability of all believers to each other (Matthew 18:5-14), as well as the need for discipline of sinning members of the congregation in accord with the standards of Scripture (Matthew 18:15-22; Acts 5:1-11; 1 Corinthians 5:1-13; 2 Thessalonians 3:6-15; 1 Timothy 1:19-20; Titus 1:10-16).
We believe in the autonomy of the local church, free from any external authority or control, with the right of self-government and freedom from the interference of any hierarchy of individuals or organizations (Titus 1:5). We believe that it is scriptural for true churches to cooperate with each other for the presentation and propagation of the faith. Each local church, however, through its elders and their interpretation and application of Scripture, should be the sole judge of the measure and method of its cooperation. The elders should determine all other matters of membership, policy, discipline, benevolence, and government as well (Acts 15:19-31; 20:28; 1 Corinthians 5:4-7, 13; 1 Peter 5:1-4).
We believe that the purpose of the church is to glorify God (Ephesians 3:21) by building itself up in the faith (Ephesians 4:13-16), by instruction of the Word (2 Timothy 2:2, 15; 3:16-17), by fellowship (Acts 2:47; 1 John 1:3), by keeping the ordinances (Luke 22:19; Acts 2:38-42) and by advancing and communicating the gospel to the entire world (Matthew 28:19; Acts 1:8; 2:42).
We believe in the calling of all saints to the work of service (1 Corinthians 15:58; Ephesians 4:12; Revelation 22:12).
We believe in the need of the Church to cooperate with God as He accomplishes His purpose in the world. To that end, He gives the Church spiritual gifts. He gives men chosen for the purpose of equipping the saints for the work of the ministry (Ephesians 4:7-12), and He also gives unique and special spiritual abilities to each member of the Body of Christ (Romans 12:5-8; 1 Corinthians 12:4-31; 1 Peter 4:10-11).
We believe that there were two kinds of gifts given the early church: miraculous gifts of divine revelation and healing, given temporarily in the apostolic era for the purpose of confirming the authenticity of the apostles’ message (Hebrews 2:3-4; 2 Corinthians 12:12); and ministering gifts, given to equip believers for edifying one another. With the New Testament revelation now complete, Scripture becomes the sole test of the authenticity of a man’s message, and confirming gifts of a miraculous nature are no longer necessary to validate a man or his message (1 Corinthians 13:8-12). Miraculous gifts can even be counterfeited by Satan so as to deceive even believers (1 Corinthians 13:13-14:12; Revelation 13:13-14). The only gifts in operation today are those non-revelatory equipping gifts given for edification (Romans 12:6-8).
We believe that no one possesses the gift of healing today, but that God does hear and answer the prayer of faith and will answer in accordance with His own perfect will for the sick, suffering, and afflicted (Luke 18:1-6; John 5:7-9; 2 Corinthians 12:6-10; James 5:13-16; 1 John 5:14-15).
We believe that since the universal Church is an assembly of people whose members are to be distinctly revealed at the end of time (Ephesians 5:25–27; Revelation 21:1–10), the local church is an assembly of people whose members are distinctly revealed at the present time as local representatives of the universal Church (1 Corinthians 12:12–27; Revelation 2–3). The Scriptures indicate that there is an inside and outside of the local church (1 Corinthians 5). We believe that Christ has given His local church, led by His appointed elders, authority to declare who is a member of the local church (who is inside the local church) and who is not (who is outside the local church) primarily by means of baptism, the Lord’s Supper, and church discipline (Matthew 18:15–20; 28:18–20; Acts 2:41; 1 Corinthians 5; 10:14–22; 11:17–34).
We believe that two ordinances have been committed to the local church: baptism and the Lord’s Supper (Acts 2:38-42). Christian baptism by immersion (Acts 8:36-39) is the solemn and beautiful testimony of a believer showing forth his faith in the crucified, buried, and risen Savior, and his union with Him in death to sin and resurrection to a new life (Romans 6:1-11). Baptism is also an affirmation by the local church that the one baptized is indeed (by all that can be seen) a disciple of Christ and a member of Christ’s Church (Matthew 28:18–20; 1 Corinthians 12:12–13). Baptism is an initial sign of fellowship and identification with the visible Body of Christ and therefore ordinarily confers membership into the local church performing the baptism (Acts 2:41-42).
We believe that the Lord’s Supper is the covenant remembrance and proclamation of Christ’s death until He comes and should be always preceded by solemn examination (1 Corinthians 11:28-32). We believe that the Lord’s Supper is the sign of the New Covenant and is a meal for the members of a local church to partake in when assembled together as the whole church to display the local manifestation of the one Body of Christ on earth (Luke 22:14–20; 1 Corinthians 10:14–22; 11:17–34). Partaking in this covenant sign is not an individual exercise but one in which one actively remembers one’s solidarity and unity with Christ and His Body, because of Christ’s purchase of the Church through His death. Since the Lord’s Supper is a display of solidarity and unity of those who are members of Christ’s Body, we believe that only members of the local church or those who are members of another faithful local church who happen to be visiting should partake in the Lord’s Supper. Because believer baptism by immersion is the initial, public declaration of membership in Christ’s universal and local church, only those who have been so baptized ought to partake in the Lord’s Supper.
Spheres of Authority
We believe that all legitimate authority is a delegated stewardship from God Who alone has ultimate authority and holds all human authorities accountable (Daniel 4:34–35). We believe that God has delegated different spheres of authority to the Family, Church, and the State and that each sphere is directly accountable to Christ within that sphere (Ex 20:12; Eph 5:22–6:4; Rev 2–3; Eph 5:23–24; Rom 13:1–7; John 19:10–11). We believe that the Family has primary responsibility for health and welfare (1 Tim 5:3–8, 16) as well as general and spiritual education (Deut 6:4–9). We believe that the Church is delegated many spiritual responsibilities by Christ (see above under “Church”). We believe that the State is responsible before God to use the power of the sword to punish evil and reward good and so provide the conditions for people to pursue God’s mandate to be image-bearers for God’s glory (Gen 9:1–7; Rom 13:1–7; 1 Pet 2:13–17). We believe that although there is some overlapping area of concern between these spheres where cooperation may be beneficial, each sphere must recognize the limits of its God-delegated authority and operate accordingly to do what is right and good. In particular, we believe that the State has no authority to interfere in matters of worship and mission commanded to the Church by Christ (2 Chr 26:16–22; Dan 3; 6; Acts 4:18–21), though the Church should inform the State on what is good and evil, should pray for governmental leaders, and should have a generally submissive, peaceful attitude to the State, even when it does not obey the State’s mandates (1 Tim 2:1–4; Rom 13:1–7; 1 Pet 2:13–17).
Angels
We believe that God created an innumerable company of sinless, personal, spirit beings, known as angels as a higher order of creature than man (Heb 1:14; Ps 8:5; Col 1:16). We believe that there are different orders and ranks of angels, originally organized for specific tasks by God (Dan 2:13; Eph 6:12; Isa 6:2; Ezk 1:4–28; Jude 1:9; Rev 4:6–9). However, after their creation as innocent beings and prior to the fall of man, we believe that a number of these angels rebelled against God, led by Satan, introducing sin into the universe (though not the earthly realm) and forming a fixed camp of holy angels and a fixed camp of demons (Gen 1:31; 3:1; John 8:44; 1 John 3:8; Rev 12:7–9[4]).
Holy Angels. As the primary Old Testament and New Testament vocabulary referring to these beings indicates, we believe that the primary function of holy angels is that of messengers—ministers and agents who worship God, deliver revelation from God, and carry out a variety of commissions from God in the world (Job 38:4–7; Gen 19:1, 12–13; Isa 6:2–3; Dan 9:20–23; Gal 3:19; Rev 4:6–9). Under commission from God, they also minister to humans who are to inherit salvation, though they are never to be worshiped since they are creatures (Heb 1:14; Rev 22:8).
Satan. We believe that Satan is the archenemy of God and His people, though he is still subject to God and controlled by God for His own purposes (Job 1:6–12, 20–21; 2:1–6; Rom 16:20; Rev 12:1–11). We believe that although God initially commissioned Adam as His steward king and priest over the earthly realm, by submitting to the temptation of the satanically empowered serpent in Eden, Satan became the ruler of the world with those in it naturally (though not always consciously) under his power in their sinful nature (Luke 4:5–7; John 12:31; 14:30; 16:8–11; 2 Cor 4:3–4; Eph 2:1–3; 1 Jn 5:19). Thus, there are only two camps of people in the world, those with Satan as their spiritual father and those rescued from the power of Satan with God as their Father (Jn 8:42–47; Acts 26:15–18; 1 Jn 3:7–10). Satan opposes God and His people in many different ways including deception, temptation, accusation before God, blinding people from responding to the gospel, and mobilizing world systems to oppose God’s people and aims (Jn 8:44; 2 Thess 2:9–10; Rev 20:7–8; Matt 4:3; 6:13; 1 Thess 3:5; Zech 3:1; Rev 12:9–10; Matt 13:19; 2 Cor 4:3–4). We believe that while Christ dealt the decisive blow against Satan and his rule over the world at the cross, the final removal of Satan from the world into the judgment of the lake of fire will come after his temporary binding during the Millennial kingdom (Jn 12:31–32; Heb 2:14–15; 1 Jn 3:8).
Demons. We believe that demonic spiritual forces are active in the world under the rule of Satan and thus pursue his aims at his bidding (Matt 12:22–27). Thus, we believe that these demons are arrayed against God and His people, seeking the downfall of Christians and that it is the responsibility of Christians to stand against the Devil, his schemes, and his forces through standing firm in the gospel and its proclamation (Eph 6:10–20). We believe that Satan and his demons stand behind governments, ideologies and religions opposed to God and His people (Dan 10:12–13, 20–21; 1 Cor 10:14–22; Eph 6:10–12; 1 Tim 4:1–3; Jas 3:14–15). We believe that demon possession is real and can be behind physical and mental maladies (Matt 12:22; Mark 9:17–22; Lk 8:26–35). We believe that since a true believer is indwelt by the Holy Spirit, they cannot be indwelt by an unclean spirit (Rom 8:9; 1 Jn 4:1–6).
Last Things
Death. We believe that physical death involves no loss of our immaterial consciousness (Revelation 6:9-11), that the soul of the redeemed passes immediately into the presence of Christ (Luke 23:43; Philippians 1:23; 2 Corinthians 5:8), that there is a separation of soul and body (Philippians 1:21-24), and that, for the redeemed, such separation will continue until the first resurrection (Revelation 20:4-6), when our soul and body will be reunited to be glorified forever with our Lord (Philippians 3:21; 1 Corinthians 15:35-44, 50-54). Until that time, the souls of the redeemed in Christ remain in joyful fellowship with our Lord Jesus Christ (2 Corinthians 5:8).
We believe in the bodily resurrection of all men, the saved to eternal life (John 6:39; Romans 8:10-11, 19-23; 2 Corinthians 4:14), and the unsaved to judgment and everlasting punishment (Daniel 12:2; John 5:29; Revelation 20:13-15).
We believe that the souls of the unsaved at death are kept under punishment until the second resurrection (Luke 16:19-26; Revelation 20:13-15), when the soul and the resurrection body will be united (John 5:28-29). They shall then appear at the Great White Throne Judgment (Revelation 20:11-15) and shall be cast into hell, the lake of fire (Matthew 25:41-46), cut off from the life of God forever (Daniel 12:2; Matthew 25:41-46; 2 Thessalonians 1:7-9).
The Tribulation Period. We believe that the righteous judgments of God will be poured out upon an unbelieving world (Jeremiah 30:7; Daniel 9:27; 12:1; 2 Thessalonians 2:7-12; Revelation 16), and that these judgments will be climaxed by the physical return of Christ in glory to the earth (Matthew 24:27-31; 25:31-46; 2 Thessalonians 2:7-12). At that time the Old Testament and tribulation saints will be raised and the living will be judged (Daniel 12:2-3; Revelation 20:4-6). This period includes the seventieth week of Daniel’s prophecy (Daniel 9:24-27; Matthew 24:15-31; 25:31-46).
The Second Coming and the Millennial Reign. We believe that, after the tribulation period, Christ will come to earth to occupy the throne of David (Matthew 25:31; Luke 1:31-33; Acts 1:10-11; 2:29-30) and establish His messianic kingdom for 1,000 years on the earth (Revelation 20:1-7). During this time the resurrected saints will reign with Him over Israel and all the nations of the earth (Ezekiel 37:21-28; Daniel 7:17-22; Revelation 19:11-16). This reign will be preceded by the overthrow of the Antichrist and the False Prophet, and by the removal of Satan from the world (Daniel 7:17-27; Revelation 20:1-7).
We believe that the kingdom itself will be the fulfillment of God’s promise to Israel (Isaiah 65:17-25; Ezekiel 37:21-28; Zechariah 8:1-17) to restore them to the land that they forfeited through their disobedience (Deuteronomy 28:15-68). The result of their disobedience was that Israel was temporarily set aside (Matthew 21:43; Romans 11:1-26) but will again be awakened through repentance to enter into the land of blessing (Jeremiah 31:31-34; Ezekiel 36:22-32; Romans 11:25-29).
We believe that this time of our Lord’s reign will be characterized by harmony, justice, peace, righteousness, and long life (Isaiah 11; 65:17-25; Ezekiel 36:33-38) and will be brought to an end with the release of Satan (Revelation 20:7).
The Judgment of the Lost. We believe that following the release of Satan after the 1,000-year reign of Christ (Revelation 20:7), Satan will deceive the nations of the earth and gather them to battle against the saints and the beloved city, at which time Satan and his army will be devoured by fire from heaven (Revelation 20:9). Following this, Satan will be thrown into the lake of fire and brimstone (Matthew 25:41; Revelation 20:10), whereupon Christ, who is the Judge of all men (John 5:22), will resurrect and judge the great and small at the Great White Throne Judgment.
We believe that the resurrection of the unsaved dead to judgment will be a physical resurrection, whereupon receiving their condemnation (John 5:28-29), they will be committed to an eternal conscious punishment in the lake of fire (Matthew 25:41; Revelation 20:11-15).
Eternity. We believe that after the closing of the millennium, the temporary release of Satan, and the final judgment (2 Thessalonians 1:9; Revelation 20:7-15), the saved will enter the eternal state of glory with God, after which the elements of this earth are to be dissolved (2 Peter 3:10) and replaced with a new earth, wherein only righteousness dwells (Ephesians 5:5; Revelation 20:15; 21:1-27; 22:1-21). Following this, the heavenly city will come down out of heaven (Revelation 21:2) and will be the dwelling place of the saints, where they will enjoy forever fellowship with God and one another (John 17:3; Revelation 21-22). Our Lord Jesus Christ, having fulfilled His redemptive mission, will then deliver up the kingdom to God the Father (1 Corinthians 15:24-28), that in all spheres the triune God may reign forever and ever (1 Corinthians 15:28).
Positions on Specific issues
Marriage
We believe that marriage is a provision of God whereby a man and a woman enter into a lifelong relationship through a marriage ceremony which is recognized by the church and legally sanctioned by the state. Marriage establishes a “one-flesh” relationship, which goes beyond a physical union, and is more than a prolonged conjugal cohabitation of convenience intended to provide personal pleasure or a contract that binds two people together in a legal partnership. Marriage establishes a physical, emotional, and spiritual oneness that enables both partners to respond to the corresponding needs of the other, and is a witness to the world of the spiritual union between Christ and His church. Marriage provides the biblical context for the procreation of children and is to be an exclusive relationship that is maintained in love and purity. Marriage requires a commitment of love, perseverance, and faith. Because of its sanctity and permanence, marriage should be treated with seriousness and entered into only after counsel and prayer for God’s guidance. Christians should marry only those who are believers. An individual who becomes a believer after marriage should remain with his or her partner in peace and should give witness of the gospel in the home. The Bible holds family life as a position of trust and responsibility. The home is a stabilizing force in society, a place of nurture, counsel, and safety for children. Marriage can only be broken by sexual sin or the desertion of the unbelieving spouse. While the Bible provides evidence that a marriage vow and “one-flesh” union can be broken by such acts, the Scriptures do recommend that the most desirable option would be reconciliation. On the authority of God’s Word, Faith Bible Church property and personnel may only be used for the weddings of biblically defined marriages between equally yoked couples. FBC is not obligated to use its facilities for any activity that does not conform to Scripture or policies stated in our Constitution and By-Laws. (Gen. 2:18, 24; Mal. 2:15; Matt. 5:32, 19:5-6, 9; 1 Cor. 7:2-5, 12-14, 16; 2 Cor. 6:6, 13-14; Heb. 13:4; Eph. 4:32, 5:3, 25-27, 31-32, 6:4).
Divorce
We believe that divorce is “hated” by God because it is the fracture of the one-flesh relationship He established from the beginning. We therefore discourage divorce by all Scriptural means and teaching. Our objective is reconciliation and the healing of the marriage union where possible. In specific situations, divorce is God’s merciful concession to the hardness of sin in men’s hearts. However, marital unfaithfulness should not be considered so much an occasion or opportunity for divorce but rather an opportunity for Christian grace, forgiveness and restoration. Divorce in our society is a termination of a marriage through a legal process authorized by the State. While the Church recognizes this legal process as an appropriate means to facilitate the permanent separation of spouses, the Church restricts the idea of divorce, in the sense of dissolution of marriage, to reasons specified by the Scriptures. Divorce is more than an action of the courts that breaks the legal contract between the partners in a marriage. It is also the fracture of a God-ordained relationship between a male and a female. Divorce has profound consequences for the children, too, and is evidence of the sinful nature expressed in human failure. Jesus gives one explicit cause for the dissolution of marriage: ‘immorality/adultery.’ Paul gives another; the desertion of the unbelieving spouse. Where all attempts at reconciliation have failed and a divorce has been finalized, we extend Christ’s love and compassion to the repentant sinner (Matt. 19:8; 1 Cor. 7:15; Malachi 2:16).
Remarriage
We believe that remarriage is the union, legally sanctioned by God and by the State, of a man and a woman, one or both of whom have been previously married. Scripture allows for remarriage in the event of the death of the former spouse. It is also permitted when a divorce has been the result of adultery on the part of the former partner. The apostle Paul grants peace to the spouse of an unbelieving partner who leaves the marriage, and the consensus of the Board of Elders (2012) is to interpret God’s “peace” as permission to remarry (Deut. 24:1-4; Rom. 7:2-3; 1 Cor. 7:15).
Sexual Immorality
We believe that any form of sexual immorality, such as adultery, fornication, homosexuality, bisexual conduct, bestiality, incest, pedophilia, pornography, and any attempt to change one’s sex or disagreement with one’s biological sex, is sinful and offensive to God. We believe that the Bible clearly teaches that persons engaged in the practice of these sins will not inherit the kingdom of God. Sexual sins, like every other sin, can be forgiven by the shed blood of Jesus Christ and transformed by the power of the indwelling Holy Spirit. All sexual relationships are to be heterosexual and reserved exclusively for marriage (Lev. 18:22, 20:13; Judges 19:22; Rom. 1:26-31; 1 Cor. 5:1, 6:9; 1 Tim. 1:10; Rev. 21:8; Matt. 5:8, 12:31; 1 Thess. 4:1-8; Gen. 2:24-25).
Substance Abuse
We believe that everything created by God is good and nothing is to be rejected if it is received with thanksgiving (1 Tim 4:1–5). However, the Scriptures readily recognize that as a consequence of the Fall, mankind regularly abuses God’s good creation in sinful ways. Scripture affirms that man is a complex physical and spiritual unity (2 Cor 4:16) composed of many aspects, but God holds the individual person responsible to use both material and immaterial components of their nature as a stewardship for God’s glory and to love Him (Deut 6:5; Mark 12:28–30). Christians have a double responsibility to use their bodies and souls for stewardship since they are not only a creature responsible to their Creator but also an adopted child, redeemed through the priceless sacrifice of Jesus Christ (Rom 12:1–2; 1 Cor 6:12–20). As part of this stewardship, Christians are called to be sober-minded, which implies more than not being intoxicated but not less (1 Thess 5:4–11; 1 Pet 1:13). Drunkenness is sinful and foolish as it constitutes the loss of control of one’s mental and physical faculties (Prov 20:1; 23:29–35; Gal 5:19–21; Eph 5:18). Enslavement and addiction to such substances is also sinful and foolish (1 Cor 6:9–12; 2 Pet 2:19). Although the Bible only seems to address the abuse of alcohol as a substance, the principles for why the Scriptures prohibit intoxication with alcohol also prohibit the use of any substance that would lead to similar results, though different chemical processes might be involved in the body. This would include legal or illegal drug use as well as the use of marijuana. In reference to marijuana, it is acknowledged that though the cannabis plant is often associated with marijuana and the psychoactive effects of THC, the plant itself is part of God’s good creation and has many other legitimate and medicinal uses that are still being explored. CBD is a non-psychoactive product from the cannabis plant and so intoxication is not a concern with CBD products. We also acknowledge that there are medical situations in which a mind-altering drug is prescribed for acute pain relief and that these are legitimate uses (Prov 31:6–7). However, the Christian as a steward of their body for God’s honor ought to know the risks with such medications and ought to avoid a long-term enslaving use of such substances (e.g. opioids). Apart from considerations of intoxication and enslavement (addiction), a person must also consider the long-term and possibly irreversible effects of substances on the body and mind which are a stewardship for God’s honor.
[1] This Declaration of Faith is modified from the doctrinal statement of Grace Community Church (accessed 12/26/2020 at https://www.gracechurch.org/about/doctrinal-statement).
[2] The paragraph to this point is taken from Bethlehem Baptist Church “Elder Affirmation of Faith,” section 10.5, accessed 12/26/2020 (https://bethlehem.church/elder-affirmation-of-faith/).
[3] This paragraph is taken from Bethlehem Baptist Church “Elder Affirmation of Faith,” section 10.6, accessed 12/26/2020 (https://bethlehem.church/elder-affirmation-of-faith/).
[4] This text in Revelation demonstrates the existence of two camps, but this text is not cited here to make a claim about the timing of the rebellion of Satan and his angels.