Preamble
to the 1925 Baptist Faith and Message
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Preamble
to the 1963 Baptist Faith and Message
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Preamble
to the 2000 Baptist Faith and Message
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The
report of the Committee on Statement of Baptist Faith
and Message was presented as follows by E. Y. Mullins,
Kentucky:
REPORT
OF THE COMMITTEE ON BAPTIST FAITH AND MESSAGE
Your
committee beg leave to report as follows:
Your
committee recognize that they were appointed "to
consider the advisability of issuing another statement
of the Baptist Faith and Message, and report at the
next Convention."
In
pursuance of the instructions of the Convention, and
in consideration of the general denominational situation,
your committee have decided to recommend the New Hampshire
Confession of Faith, revised at certain points, and
with some additional articles growing out of present
needs, for approval by the Convention, in the event
a statement of the Baptist faith and message is deemed
necessary at this time.
The
present occasion for a reaffirmation of Christian fundamentals
is the prevalence of naturalism in the modern teaching
and preaching of religion. Christianity is supernatural
in its origin and history. We repudiate every theory
of religion which denies the supernatural elements in
our faith.
As
introductory to the doctrinal articles, we recommend
the adoption by the Convention of the following statement
of the historic Baptist conception of the nature and
function of confessions of faith in our religious and
denominational life, believing that some such statement
will clarify the atmosphere and remove some causes of
misunderstanding, friction, and apprehension. Baptists
approve and circulate confessions of faith with the
following understanding, namely:
1.
That they constitute a consensus of opinion of some
Baptist body, large or small, for the general instruction
and guidance of our own people and others concerning
those articles of the Christian faith which are most
surely conditions of salvation revealed in the New Testament,
viz., repentance towards God and faith in Jesus Christ
as Saviour and Lord.
2.
That we do not regard them as complete statements of
our faith, having any quality of finality or infallibility.
As in the past so in the future Baptist should hold
themselves free to revise their statements of faith
as may seem to them wise and expedient at any time.
3.
That any group of Baptists, large or small, have the
inherent right to draw up for themselves and publish
to the world a confession of their faith whenever they
may think it advisable to do so.
4.
That the sole authority for faith and practice among
Baptists is the Scriptures of the Old and New Testaments.
Confessions are only guides in interpretation, having
no authority over the conscience.
5.
That they are statements of religious convictions, drawn
from the Scriptures, and are not to be used to hamper
freedom of thought or investigation in other realms
of life.
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Committee
on Baptist Faith and Message
The
1962 session of the Southern Baptist Convention, meeting
in San Francisco, California, adopted the following
motion:
"Since
the report of the Committee on Statement of Baptist
Faith and Message was adopted in 1925, there have been
various statements from time to time which have been
made, but no over-all statement which might be helpful
at this time as suggested in Section 2 of that report,
or introductory statement which might be used as an
interpretation of the 1925 Statement."
"We
recommend, therefore, that the president of this Convention
be requested to call a meeting of the men now serving
as presidents of the various state conventions that
would quality as a member of the Southern Baptist Convention
committee under Bylaw 18 to present to the Convention
in Kansas City some similar statement which shall serve
as information to the churches, and which may serve
as guidelines to the various agencies of the Southern
Baptist Convention. It is understood that any group
or individuals may approach this committee to be of
service. The expenses of this committee shall be borne
by the Convention Operating Budget."
Your
committee thus constituted begs leave to present its
report as follows:
Throughout
its work your committee has been conscious of the contribution
made by the statement of "The Southern Baptist
Faith and Message" adopted by the Southern Baptist
Convention in 1925. It quotes with approval its affirmation
that "Christianity is supernatural in its origin
and history. We repudiate every theory of religion which
denies the supernatural elements in our faith."
Furthermore,
it concurs in the introductory "statement of the
historic Baptist conception of the nature and function
of confessions of faith in our religious and denominational
life . . . ." It is, therefore, quoted in full
as a part of this report to the Convention:
"(1)
That they constitute a consensus of opinion of some
Baptist body, large or small, for the general instruction
and guidance of our own people and others concerning
those articles of the Christian faith which are most
surely held among us. They are not intended to add anything
to the simple conditions of salvation revealed in the
New Testament, viz., repentance towards God and faith
in Jesus Christ as Savior and Lord.
"(2)
That we do not regard them as complete statements of
our faith, having any quality of finality or infallibility.
As in the past so in the future, Baptists should hold
themselves free to revise their statements of faith
as may seem to them wise and expedient at any time.
"(3)
That any group of Baptists, large or small, have the
inherent right to draw up for themselves and publish
to the world a confession of their faith whenever they
may think it advisable to do so.
"(4)
That the sole authority for faith and practice among
Baptists is the Scriptures of the Old and New Testaments.
Confessions are only guides in interpretation, having
no authority over the conscience.
"(5)
That they are statements of religious convictions, drawn
from the Scriptures, and are not to be used to hamper
freedom of thought or investigation in other realms
of life."
The
1925 Statement recommended "the New Hampshire Confession
of Faith, revised at certain points, and with some additional
articles growing out of certain needs . . . ."
Your present committee has adopted the same pattern.
It has sought to build upon the structure of the 1925
Statement, keeping in mind the "certain needs"
of our generation. At times it has reproduced sections
of that Statement without change. In other instances
it has substituted words for clarity or added sentences
for emphasis. At certain points it has combined articles,
with minor changes in wording, to endeavor to relate
certain doctrines to each other. In still others --
e.g., "God" and "Salvation" -- it
has sought to bring together certain truths contained
throughout the 1925 Statement in order to relate them
more clearly and concisely. In no case has it sought
to delete from or to add to the basic contents of the
1925 Statement.
Baptists
are a people who profess a living faith. This faith
is rooted and grounded in Jesus Christ who is "the
same yesterday, and today, and forever." Therefore,
the sole authority for faith and practice among Baptists
is Jesus Christ whose will is revealed in the Holy Scriptures.
A
living faith must experience a growing understanding
of truth and must be continually interpreted and related
to the needs of each new generation. Throughout their
history Baptist bodies, both large and small, have issued
statements of faith which comprise a consensus of their
beliefs. Such statements have never been regarded as
complete, infallible statements of faith, nor as official
creeds carrying mandatory authority. Thus this generation
of Southern Baptists is in historic succession of intent
and purpose as it endeavors to state for its time and
theological climate those articles of the Christian
faith which are most surely held among us.
Baptists
emphasize the soul's competency before God, freedom
in religion, and the priesthood of the believer. However,
this emphasis should not be interpreted to mean that
there is an absence of certain definite doctrines that
Baptists believe, cherish, and with which they have
been and are now closely identified.
It
is the purpose of this statement of faith and message
to set forth certain teachings which we believe.
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The
1999 session of the Southern Baptist Convention, meeting
in Atlanta, Georgia, adopted the following motion addressed
to the President of the Convention:
"I
move that in your capacity as Southern Baptist Convention
chairman, you appoint a blue ribbon committee to review
the Baptist Faith and Message statement with
the responsibility to report and bring any recommendations
to this meeting next June in Orlando."
President
Paige Patterson appointed the committee as follows:
Max Barnett (OK), Steve Gaines (AL), Susie Hawkins (TX),
Rudy A. Hernandez (TX), Charles S. Kelley, Jr. (LA),
Heather King (IN), Richard D. Land (TN), Fred Luter
(LA), R. Albert Mohler, Jr. (KY), T. C. Pinckney (VA),
Nelson Price (GA), Adrian Rogers (TN), Roger Spradlin
(CA), Simon Tsoi (AZ), Jerry Vines (FL). Adrian Rogers
(TN) was appointed chairman.
Your
committee thus constituted begs leave to present its
report as follows:
Baptists
are a people of deep beliefs and cherished doctrines.
Throughout our history we have been a confessional people,
adopting statements of faith as a witness to our beliefs
and a pledge of our faithfulness to the doctrines revealed
in Holy Scripture.
Our
confessions of faith are rooted in historical precedent,
as the church in every age has been called upon to define
and defend its beliefs. Each generation of Christians
bears the responsibility of guarding the treasury of
truth that has been entrusted to us [2 Timothy 1:14].
Facing a new century, Southern Baptists must meet the
demands and duties of the present hour.
New
challenges to faith appear in every age. A pervasive
anti-supernaturalism in the culture was answered by
Southern Baptists in 1925, when the Baptist Faith
and Message was first adopted by this Convention.
In 1963, Southern Baptists responded to assaults upon
the authority and truthfulness of the Bible by adopting
revisions to the Baptist Faith and Message .
The Convention added an article on "The Family"
in 1998, thus answering cultural confusion with the
clear teachings of Scripture. Now, faced with a culture
hostile to the very notion of truth, this generation
of Baptists must claim anew the eternal truths of the
Christian faith.
Your
committee respects and celebrates the heritage of the
Baptist Faith and Message, and affirms the decision
of the Convention in 1925 to adopt the New Hampshire
Confession of Faith, "revised at certain points
and with some additional articles growing out of certain
needs . . . ." We also respect the important contributions
of the 1925 and 1963 editions of the Baptist Faith
and Message.
With
the 1963 committee, we have been guided in our work
by the 1925 "statement of the historic Baptist
conception of the nature and function of confessions
of faith in our religious and denominational life .
. . ." It is, therefore, quoted in full as a part
of this report to the Convention:
(1)
That they constitute a consensus of opinion of some
Baptist body, large or small, for the general instruction
and guidance of our own people and others concerning
those articles of the Christian faith which are most
surely held among us. They are not intended to add anything
to the simple conditions of salvation revealed in the
New Testament, viz., repentance toward God and faith
in Jesus Christ as Saviour and Lord.
(2)
That we do not regard them as complete statements of
our faith, having any quality of finality or infallibility.
As in the past so in the future, Baptists should hold
themselves free to revise their statements of faith
as may seem to them wise and expedient at any time.
(3)
That any group of Baptists, large or small, have the
inherent right to draw up for themselves and publish
to the world a confession of their faith whenever they
may think it advisable to do so.
(4)
That the sole authority for faith and practice among
Baptists is the Scriptures of the Old and New Testaments.
Confessions are only guides in interpretation, having
no authority over the conscience.
(5)
That they are statements of religious convictions, drawn
from the Scriptures, and are not to be used to hamper
freedom of thought or investigation in other realms
of life.
Baptists
cherish and defend religious liberty, and deny the right
of any secular or religious authority to impose a confession
of faith upon a church or body of churches. We honor
the principles of soul competency and the priesthood
of believers, affirming together both our liberty in
Christ and our accountability to each other under the
Word of God.
Baptist
churches, associations, and general bodies have adopted
confessions of faith as a witness to the world, and
as instruments of doctrinal accountability. We are not
embarrassed to state before the world that these are
doctrines we hold precious and as essential to the Baptist
tradition of faith and practice.
As
a committee, we have been charged to address the "certain
needs" of our own generation. In an age increasingly
hostile to Christian truth, our challenge is to express
the truth as revealed in Scripture, and to bear witness
to Jesus Christ, who is "the Way, the Truth,
and the Life."
The
1963 committee rightly sought to identify and affirm
"certain definite doctrines that Baptists believe,
cherish, and with which they have been and are now closely
identified." Our living faith is established upon
eternal truths. "Thus this generation of Southern
Baptists is in historic succession of intent and purpose
as it endeavors to state for its time and theological
climate those articles of the Christian faith which
are most surely held among us."
It is the purpose of this statement of faith and message
to set forth certain teachings which we believe.
Respectfully
Submitted,
The
Baptist Faith and Message Study Committee
Adrian Rogers, Chairman
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1925
Baptist Faith and Message Statement
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1963
Baptist Faith and Message Statement with 1998 Amendment
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Current
Baptist Faith and Message Statement
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I.
The Scriptures
We
believe that the Holy Bible was written by men divinely
inspired, and is a perfect treasure of heavenly instruction;
that it has God for its author, salvation for its end,
and truth, without any mixture of error, for its matter;
that it reveals the principles by which God will judge
us; and therefore is, and will remain to the end of
the world, the true center of Christian union, and the
supreme standard by which all human conduct, creeds
and religious opinions should be tried.
Luke
16:29-31; 2 Tim. 3:15-17; Eph. 2:20; Heb. 1:1; 2 Peter
1:19-21; John 16:13-15; Matt. 22:29-31; Psalm 19:7-10;
Psalm 119:1-8.
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I.
The Scriptures
The
Holy Bible was written by men divinely inspired and
is the record of God's revelation of Himself to man.
It is a perfect treasure of divine instruction. It has
God for its author, salvation for its end, and truth,
without any mixture of error, for its matter. It reveals
the principles by which God judges us; and therefore
is, and will remain to the end of the world, the true
center of Christian union, and the supreme standard
by which all human conduct, creeds, and religious opinions
should be tried. The criterion by which the Bible is
to be interpreted is Jesus Christ.
Ex. 24:4; Deut. 4:1-2; 17:19; Josh. 8:34; Psalms 19:7-10;
119:11,89,105,140; Isa. 34:16; 40:8; Jer. 15:16; 36;
Matt. 5:17-18; 22:29; Luke 21:33; 24:44-46; John 5:39;
16:13-15; 17:17; Acts 2:16ff.; 17:11; Rom. 15:4; 16:25-26;
2 Tim. 3:15-17; Heb. 1:1-2; 4:12; 1 Peter 1:25; 2 Peter
1:19-21.
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I.
The Scriptures
The
Holy Bible was written by men divinely inspired and
is God's revelation of Himself to man. It is a perfect
treasure of divine instruction. It has God for its author,
salvation for its end, and truth, without any mixture
of error, for its matter. Therefore, all Scripture is
totally true and trustworthy. It reveals the principles
by which God judges us, and therefore is, and will remain
to the end of the world, the true center of Christian
union, and the supreme standard by which all human conduct,
creeds, and religious opinions should be tried. All
Scripture is a testimony to Christ, who is Himself the
focus of divine revelation.
Exodus
24:4; Deuteronomy 4:1-2; 17:19; Joshua 8:34; Psalms
19:7-10; 119:11,89,105,140; Isaiah 34:16; 40:8; Jeremiah
15:16; 36:1-32; Matthew 5:17-18; 22:29; Luke 21:33;
24:44-46; John 5:39; 16:13-15; 17:17; Acts 2:16ff.;
17:11; Romans 15:4; 16:25-26; 2 Timothy 3:15-17; Hebrews
1:1-2; 4:12; 1 Peter 1:25; 2 Peter 1:19-21.
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II.
God
There
is one and only one living and true God, an intelligent,
spiritual, and personal Being, the Creator, Preserver,
and Ruler of the universe, infinite in holiness and
all other perfections, to whom we owe the highest love,
reverence, and obedience. He is revealed to us as Father,
Son, and Holy Spirit, each with distinct personal attributes,
but without division of nature, essence, or being.
Gen.
1:1; 1 Cor. 8:4-6; Deut. 6:4; Jer. 10:10; Isa. 48:12;
Deut. 5:7; Ex. 3:14; Heb. 11:6; John 5:26; 1 Tim. 1:17;
John 1:14-18; John 15:26; Gal. 4:6; Matt. 28:19.
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II.
God
There
is one and only one living and true God. He is an intelligent,
spiritual, and personal Being, the Creator, Redeemer,
Preserver, and Ruler of the universe. God is infinite
in holiness and all other perfections. To him we owe
the highest love, reverence, and obedience. The eternal
God reveals Himself to us as Father, Son, and Holy Spirit,
with distinct personal attributes, but without division
of nature, essence, or being.
1. God the Father
God
as Father reigns with providential care over His universe,
His creatures, and the flow of the stream of human history
according to the purposes of His grace. He is all powerful,
all loving, and all wise. God is Father in truth to
those who become children of God through faith in Jesus
Christ. He is fatherly in his attitude toward all men.
Gen.
1:1; 2:7; Ex. 3:14; 6:2-3; 15:11ff.; 20:1ff.; Levit.
22:2; Deut. 6:4; 32:6; 1 Chron. 29:10; Psalm 19:1-3;
Isa. 43:3,15; 64:8; Jer. 10:10; 17:13; Matt. 6:9ff.;
7:11; 23:9; 28:19; Mark 1:9-11; John 4:24; 5:26; 14:6-13;
17:1-8; Acts 1:7; Rom. 8:14-15; 1 Cor. 8:6; Gal. 4:6;
Ephes. 4:6; Col. 1:15; 1 Tim. 1:17; Heb. 11:6; 12:9;
1 Peter 1:17; 1 John 5:7.
2. God the Son
Christ
is the eternal Son of God. In His incarnation as Jesus
Christ He was conceived of the Holy Spirit and born
of the virgin Mary. Jesus perfectly revealed and did
the will of God, taking upon Himself the demands and
necessities of human nature and identifying Himself
completely with mankind yet without sin. He honored
the divine law by His personal obedience, and in His
death on the cross He made provision for the redemption
of men from sin. He was raised from the dead with a
glorified body and appeared to His disciples as the
person who was with them before His crucifixion. He
ascended into heaven and is now exalted at the right
hand of God where He is the One Mediator, partaking
of the nature of God and of man, and in whose Person
is effected the reconciliation between God and man.
He will return in power and glory to judge the world
and to consummate His redemptive mission. He now dwells
in all believers as the living and ever present Lord.
Gen.
18:1ff.; Psalms 2:7ff.; 110:1ff.; Isa. 7:14; 53; Matt.
1:18-23; 3:17; 8:29; 11:27; 14:33; 16:16,27; 17:5; 27;
28:1-6,19; Mark 1:1; 3:11; Luke 1:35; 4:41; 22:70; 24:46;
John 1:1-18,29; 10:30,38; 11:25-27; 12:44-50; 14:7-11;
16:15-16,28; 17:1-5, 21-22; 20:1-20,28; Acts 1:9; 2:22-24;
7:55-56; 9:4-5,20; Rom. 1:3-4; 3:23-26; 5:6-21; 8:1-3,34;
10:4; 1 Cor. 1:30; 2:2; 8:6; 15:1-8,24-28; 2 Cor. 5:19-21;
8:9; Gal. 4:4-5; Ephes. 1:20; 3:11; 4:7-10; Phil. 2:5-11;
Col. 1:13-22; 2:9; 1 Thess. 4:14-18; 1 Tim. 2:5-6; 3:16;
Titus 2:13-14; Heb. 1:1-3; 4:14-15; 7:14-28; 9:12-15,24-28;
12:2; 13:8; 1 Peter 2:21-25; 3:22; 1 John 1:7-9; 3:2;
4:14-15; 5:9; 2 John 7-9; Rev. 1:13-16; 5:9-14; 12:10-11;
13:8; 19:16.
3. God the Holy Spirit
The
Holy Spirit is the Spirit of God. He inspired holy men
of old to write the Scriptures. Through illumination
He enables men to understand truth. He exalts Christ.
He convicts of sin, of righteousness and of judgment.
He calls men to the Saviour, and effects regeneration.
He cultivates Christian character, comforts believers,
and bestows the spiritual gifts by which they serve
God through His church. He seals the believer unto the
day of final redemption. His presence in the Christian
is the assurance of God to bring the believer into the
fulness of the stature of Christ. He enlightens and
empowers the believer and the church in worship, evangelism,
and service.
Gen.
1:2; Judg. 14:6; Job 26:13; Psalms 51:11; 139:7ff.;
Isa. 61:1-3; Joel 2:28-32; Matt. 1:18; 3:16; 4:1; 12:28-32;
28:19; Mark 1:10,12; Luke 1:35; 4:1,18-19; 11:13; 12:12;
24:49; John 4:24; 14:16-17,26; 15:26; 16:7-14; Acts
1:8; 2:1-4,38; 4:31; 5:3; 6:3; 7:55; 8:17,39; 10:44;
13:2; 15:28; 16:6; 19:1-6; Rom. 8:9-11,14-16,26-27;
1 Cor. 2:10-14; 3:16; 12:3-11; Gal. 4:6; Ephes. 1:13-14;
4:30; 5:18; 1 Thess. 5:19; 1 Tim. 3:16; 4:1; 2 Tim.
1:14; 3:16; Heb. 9:8,14; 2 Peter 1:21; 1 John 4:13;
5:6-7; Rev. 1:10; 22:17.
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II.
God
There
is one and only one living and true God. He is an intelligent,
spiritual, and personal Being, the Creator, Redeemer,
Preserver, and Ruler of the universe. God is infinite
in holiness and all other perfections. God is all powerful
and all knowing; and His perfect knowledge extends to
all things, past, present, and future, including the
future decisions of His free creatures. To Him we owe
the highest love, reverence, and obedience. The eternal
triune God reveals Himself to us as Father, Son, and
Holy Spirit, with distinct personal attributes, but
without division of nature, essence, or being.
A. God the Father
God
as Father reigns with providential care over His universe,
His creatures, and the flow of the stream of human history
according to the purposes of His grace. He is all powerful,
all knowing, all loving, and all wise. God is Father
in truth to those who become children of God through
faith in Jesus Christ. He is fatherly in His attitude
toward all men.
Genesis
1:1; 2:7; Exodus 3:14; 6:2-3; 15:11ff.; 20:1ff.; Leviticus
22:2; Deuteronomy 6:4; 32:6; 1 Chronicles 29:10; Psalm
19:1-3; Isaiah 43:3,15; 64:8; Jeremiah 10:10; 17:13;
Matthew 6:9ff.; 7:11; 23:9; 28:19; Mark 1:9-11; John
4:24; 5:26; 14:6-13; 17:1-8; Acts 1:7; Romans 8:14-15;
1 Corinthians 8:6; Galatians 4:6; Ephesians 4:6; Colossians
1:15; 1 Timothy 1:17; Hebrews 11:6; 12:9; 1 Peter 1:17;
1 John 5:7.
B. God the Son
Christ
is the eternal Son of God. In His incarnation as Jesus
Christ He was conceived of the Holy Spirit and born
of the virgin Mary. Jesus perfectly revealed and did
the will of God, taking upon Himself human nature with
its demands and necessities and identifying Himself
completely with mankind yet without sin. He honored
the divine law by His personal obedience, and in His
substitutionary death on the cross He made provision
for the redemption of men from sin. He was raised from
the dead with a glorified body and appeared to His disciples
as the person who was with them before His crucifixion.
He ascended into heaven and is now exalted at the right
hand of God where He is the One Mediator, fully God,
fully man, in whose Person is effected the reconciliation
between God and man. He will return in power and glory
to judge the world and to consummate His redemptive
mission. He now dwells in all believers as the living
and ever present Lord.
Genesis
18:1ff.; Psalms 2:7ff.; 110:1ff.; Isaiah 7:14; 53; Matthew
1:18-23; 3:17; 8:29; 11:27; 14:33; 16:16,27; 17:5;
27; 28:1-6,19; Mark 1:1; 3:11; Luke 1:35; 4:41; 22:70;
24:46; John 1:1-18,29; 10:30,38; 11:25-27; 12:44-50;
14:7-11; 16:15-16,28; 17:1-5, 21-22; 20:1-20,28; Acts
1:9; 2:22-24; 7:55-56; 9:4-5,20; Romans 1:3-4; 3:23-26;
5:6-21; 8:1-3,34; 10:4; 1 Corinthians 1:30; 2:2; 8:6;
15:1-8,24-28; 2 Corinthians 5:19-21; 8:9; Galatians
4:4-5; Ephesians 1:20; 3:11; 4:7-10; Philippians 2:5-11;
Colossians 1:13-22; 2:9; 1 Thessalonians 4:14-18; 1
Timothy 2:5-6; 3:16; Titus 2:13-14; Hebrews 1:1-3; 4:14-15;
7:14-28; 9:12-15,24-28; 12:2; 13:8; 1 Peter 2:21-25;
3:22; 1 John 1:7-9; 3:2; 4:14-15; 5:9; 2 John 7-9; Revelation
1:13-16; 5:9-14; 12:10-11; 13:8; 19:16.
C. God the Holy Spirit
The
Holy Spirit is the Spirit of God, fully divine. He inspired
holy men of old to write the Scriptures. Through illumination
He enables men to understand truth. He exalts Christ.
He convicts men of sin, of righteousness, and of judgment.
He calls men to the Saviour, and effects regeneration.
At the moment of regeneration He baptizes every believer
into the Body of Christ. He cultivates Christian character,
comforts believers, and bestows the spiritual gifts
by which they serve God through His church. He seals
the believer unto the day of final redemption. His presence
in the Christian is the guarantee that God will bring
the believer into the fullness of the stature of Christ.
He enlightens and empowers the believer and the church
in worship, evangelism, and service.
Genesis
1:2; Judges 14:6; Job 26:13; Psalms 51:11; 139:7ff.;
Isaiah 61:1-3; Joel 2:28-32; Matthew 1:18; 3:16; 4:1;
12:28-32; 28:19; Mark 1:10,12; Luke 1:35; 4:1,18-19;
11:13; 12:12; 24:49; John 4:24; 14:16-17,26; 15:26;
16:7-14; Acts 1:8; 2:1-4,38; 4:31; 5:3; 6:3; 7:55; 8:17,39;
10:44; 13:2; 15:28; 16:6; 19:1-6; Romans 8:9-11,14-16,26-27;
1 Corinthians 2:10-14; 3:16; 12:3-11,13; Galatians 4:6;
Ephesians 1:13-14; 4:30; 5:18; 1 Thessalonians 5:19;
1 Timothy 3:16; 4:1; 2 Timothy 1:14; 3:16; Hebrews 9:8,14;
2 Peter 1:21; 1 John 4:13; 5:6-7; Revelation 1:10; 22:17.
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III.
The Fall of Man
Man
was created by the special act of God, as recorded in
Genesis. "So God created man in his own image,
in the image of God created he him; male and female
created he them" (Gen. 1:27). "And the Lord
God formed man of the dust of the ground, and breathed
into his nostrils the breath of life; and man became
a living soul" (Gen. 2:7).
He
was created in a state of holiness under the law of
his Maker, but, through the temptation of Satan, he
transgressed the command of God and fell from his original
holiness and righteousness; whereby his posterity inherit
a nature corrupt and in bondage to sin, are under condemnation,
and as soon as they are capable of moral action, become
actual transgressors.
Gen.
1:27; Gen. 2:7; John 1:23; Gen. 3:4-7; Gen. 3:22-24;
Rom. 5:12,14,19, 21; Rom. 7:23-25; Rom. 11:18,22,32-33;
Col. 1:21.
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III.
Man
Man
was created by the special act of God, in His own image,
and is the crowning work of His creation. In the beginning
man was innocent of sin and was endowed by his Creator
with freedom of choice. By his free choice man sinned
against God and brought sin into the human race. Through
the temptation of Satan man transgressed the command
of God, and fell from his original innocence; whereby
his posterity inherit a nature and an environment inclined
toward sin, and as soon as they are capable of moral
action become transgressors and are under condemnation.
Only the grace of God can bring man into His holy fellowship
and enable man to fulfil the creative purpose of God.
The sacredness of human personality is evident in that
God created man in His own image, and in that Christ
died for man; therefore every man possesses dignity
and is worthy of respect and Christian love.
Gen.
1:26-30; 2:5,7,18-22; 3; 9:6; Psalms 1; 8:3-6; 32:1-5;
51:5; Isa. 6:5; Jer. 17:5; Matt. 16:26; Acts 17:26-31;
Rom. 1:19-32; 3:10-18,23; 5:6,12,19; 6:6; 7:14-25; 8:14-18,29;
1 Cor. 1:21-31; 15:19,21-22; Eph. 2:1-22; Col. 1:21-22;
3:9-11.
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III.
Man
Man
is the special creation of God, made in His own image.
He created them male and female as the crowning
work of His creation. The gift of gender is thus part
of the goodness of God's creation. In the beginning
man was innocent of sin and was endowed by his Creator
with freedom of choice. By his free choice man sinned
against God and brought sin into the human race. Through
the temptation of Satan man transgressed the command
of God, and fell from his original innocence whereby
his posterity inherit a nature and an environment inclined
toward sin. Therefore, as soon as they are capable of
moral action, they become transgressors and are under
condemnation. Only the grace of God can bring man into
His holy fellowship and enable man to fulfill the creative
purpose of God. The sacredness of human personality
is evident in that God created man in His own image,
and in that Christ died for man; therefore, every person
of every race possesses full dignity and is worthy of
respect and Christian love.
Genesis
1:26-30; 2:5,7,18-22; 3; 9:6; Psalms 1; 8:3-6; 32:1-5;
51:5; Isaiah 6:5; Jeremiah 17:5; Matthew 16:26; Acts
17:26-31; Romans 1:19-32; 3:10-18,23; 5:6,12,19; 6:6;
7:14-25; 8:14-18,29; 1 Corinthians 1:21-31; 15:19,21-22;
Ephesians 2:1-22; Colossians 1:21-22; 3:9-11.
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IV.
The Way of Salvation
The salvation of sinners is wholly of grace, through
the mediatorial office of the Son of God, who by the
Holy Spirit was born of the Virgin Mary and took upon
him our nature, yet without sin; honored the divine
law by his personal obedience and made atonement for
our sins by his death. Being risen from the dead, he
is now enthroned in Heaven, and, uniting in his person
the tenderest sympathies with divine perfections, he
is in every way qualified to be a compassionate and
all-sufficient Saviour.
Col.
1:21-22; Eph. 1:7-10; Gal. 2:19-20; Gal. 3:13; Rom.
1:4; Eph. 1:20-23; Matt. 1:21-25; Luke 1:35; 2:11; Rom.
3:25.
V.
Justification
Justification
is God's gracious and full acquittal upon principles
of righteousness of all sinners who believe in Christ.
This blessing is bestowed, not in consideration of any
works of righteousness which we have done, but through
the redemption that is in and through Jesus Christ.
It brings us into a state of most blessed peace and
favor with God, and secures every other needed blessing.
Rom.
3:24; 4:2; 5:1-2; 8:30; Eph. 1:7; 1 Cor. 1:30-31; 2
Cor. 5:21.
VI.
The Freeness of Salvation
The
blessings of salvation are made free to all by the gospel.
It is the duty of all to accept them by penitent and
obedient faith. Nothing prevents the salvation of the
greatest sinner except his own voluntary refusal to
accept Jesus Christ as teacher, Saviour, and Lord.
Eph.
1:5; 2:4-10; 1 Cor. 1:30-31; Rom. 5:1-9; Rev. 22:17;
John 3:16; Mark 16:16.
VII.
Regeneration
Regeneration
or the new birth is a change of heart wrought by the
Holy Spirit, whereby we become partakers of the divine
nature and a holy disposition is given, leading to the
love and practice of righteousness. It is a work of
God's free grace conditioned upon faith in Christ and
made manifest by the fruit which we bring forth to the
glory of God.
John
3:1-8, 1:16-18; Rom. 8:2; Eph. 2:1,5-6,8,10; Eph. 4:30,32;
Col. 3:1-11; Titus 3:5.
VIII.
Repentance and Faith
We
believe that repentance and faith are sacred duties,
and also inseparable graces, wrought in our souls by
the regenerating Spirit of God; whereby being deeply
convinced of our guilt, danger, and helplessness, and
of the way of salvation by Christ, we turn to God with
unfeigned contrition, confession, and supplication for
mercy; at the same time heartily receiving the Lord
Jesus Christ as our Prophet, Priest, and King, and relying
on him alone as the only and all-sufficient Saviour.
Luke
22:31-34; Mark 1:15; 1 Tim. 1:13; Rom. 3:25,27,31; Rom.
4:3,9,12,16-17; John 16:8-11.
X.
Sanctification
Sanctification
is the process by which the regenerate gradually attain
to moral and spiritual perfection through the presence
and power of the Holy Spirit dwelling in their hearts.
It continues throughout the earthly life, and is accomplished
by the use of all the ordinary means of grace, and particularly
by the Word of God.
Acts
20:32; John 17:17; Rom. 6:5-6; Eph. 3:16; Rom. 4:14;
Gal. 5:24; Heb. 12:14; Rom. 7:18-25; 2 Cor. 3:18; Gal.
5:16,25-26.
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IV.
Salvation
Salvation
involves the redemption of the whole man, and is offered
freely to all who accept Jesus Christ as Lord and Saviour,
who by His own blood obtained eternal redemption for
the believer. In its broadest sense salvation includes
regeneration, sanctification, and glorification.
1.
Regeneration, or the new birth, is a work of God's grace
whereby believers become new creatures in Christ Jesus.
It is a change of heart wrought by the Holy Spirit through
conviction of sin, to which the sinner responds in repentance
toward God and faith in the Lord Jesus Christ.
Repentance
and faith are inseparable experiences of grace. Repentance
is a genuine turning from sin toward God. Faith is the
acceptance of Jesus Christ and commitment of the entire
personality to Him as Lord and Saviour. Justification
is God's gracious and full acquittal upon principles
of His righteousness of all sinners who repent and believe
in Christ. Justification brings the believer into a
relationship of peace and favor with God.
2.
Sanctification is the experience, beginning in regeneration,
by which the believer is set apart to God's purposes,
and is enabled to progress toward moral and spiritual
perfection through the presence and power of the Holy
Spirit dwelling in him. Growth in grace should continue
throughout the regenerate person's life.
3.
Glorification is the culmination of salvation and is
the final blessed and abiding state of the redeemed.
Gen.
3:15; Ex. 3:14-17; 6:2-8; Matt. 1:21; 4:17; 16:21-26;
27:22-28:6; Luke 1:68-69; 2:28-32; John 1:11-14,29;
3:3-21,36; 5:24; 10:9,28-29; 15:1-16; 17:17; Acts 2:21;
4:12; 15:11; 16:30-31; 17:30-31; 20:32; Rom. 1:16-18;
2:4; 3:23-25; 4:3ff.; 5:8-10; 6:1-23; 8:1-18,29-39;
10:9-10,13; 13:11-14; 1 Cor. 1:18,30; 6:19-20; 15:10;
2 Cor. 5:17-20; Gal. 2:20; 3:13; 5:22-25; 6:15; Ephes.
1:7; 2:8-22; 4:11-16; Phil. 2:12-13; Col. 1:9-22; 3:1ff.;
1 Thess. 5:23-24; 2 Tim. 1:12; Titus 2:11-14; Heb. 2:1-3;
5:8-9; 9:24-28; 11:1-12:8,14; James 2:14-26; 1 Peter
1:2-23; 1 John 1:6-2:11; Rev. 3:20; 21:1-22:5.
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IV.
Salvation
Salvation
involves the redemption of the whole man, and is offered
freely to all who accept Jesus Christ as Lord and Saviour,
who by His own blood obtained eternal redemption for
the believer. In its broadest sense salvation includes
regeneration, justification, sanctification, and glorification.
There is no salvation apart from personal faith in Jesus
Christ as Lord.
A.
Regeneration, or the new birth, is a work of God's grace
whereby believers become new creatures in Christ Jesus.
It is a change of heart wrought by the Holy Spirit through
conviction of sin, to which the sinner responds in repentance
toward God and faith in the Lord Jesus Christ. Repentance
and faith are inseparable experiences of grace.
Repentance
is a genuine turning from sin toward God. Faith is the
acceptance of Jesus Christ and commitment of the entire
personality to Him as Lord and Saviour.
B.
Justification is God's gracious and full acquittal upon
principles of His righteousness of all sinners who repent
and believe in Christ. Justification brings the believer
unto a relationship of peace and favor with God.
C.
Sanctification is the experience, beginning in regeneration,
by which the believer is set apart to God's purposes,
and is enabled to progress toward moral and spiritual
maturity through the presence and power of the Holy
Spirit dwelling in him. Growth in grace should continue
throughout the regenerate person's life.
D.
Glorification is the culmination of salvation and is
the final blessed and abiding state of the redeemed.
Genesis
3:15; Exodus 3:14-17; 6:2-8; Matthew 1:21; 4:17; 16:21-26;
27:22-28:6; Luke 1:68-69; 2:28-32; John 1:11-14,29;
3:3-21,36; 5:24; 10:9,28-29; 15:1-16; 17:17; Acts 2:21;
4:12; 15:11; 16:30-31; 17:30-31; 20:32; Romans 1:16-18;
2:4; 3:23-25; 4:3ff.; 5:8-10; 6:1-23; 8:1-18,29-39;
10:9-10,13; 13:11-14; 1 Corinthians 1:18,30; 6:19-20;
15:10; 2 Corinthians 5:17-20; Galatians 2:20; 3:13;
5:22-25; 6:15; Ephesians 1:7; 2:8-22; 4:11-16; Philippians
2:12-13; Colossians 1:9-22; 3:1ff.; 1 Thessalonians
5:23-24; 2 Timothy 1:12; Titus 2:11-14; Hebrews 2:1-3;
5:8-9; 9:24-28; 11:1-12:8,14; James 2:14-26; 1 Peter
1:2-23; 1 John 1:6-2:11; Revelation 3:20; 21:1-22:5.
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IX.
God's Purpose of Grace
Election is the gracious purpose of God, according to
which he regenerates, sanctifies and saves sinners.
It is perfectly consistent with the free agency of man,
and comprehends all the means in connection with the
end. It is a most glorious display of God's sovereign
goodness, and is infinitely wise, holy, and unchangeable.
It excludes boasting and promotes humility. It encourages
the use of means in the highest degree.
Rom.
8:30; 11:7; Eph. 1:10; Acts 26:18; Eph. 1:17-19; 2 Tim.
1:9; Psalm 110:3; 1 Cor. 2:14; Eph. 2:5; John 6:44-45,65;
Rom. 10:12-15.
XI.
Perseverance
All
real believers endure to the end. Their continuance
in well-doing is the mark which distinguishes them from
mere professors. A special Providence cares for them,
and they are kept by the power of God through faith
unto salvation.
John
10:28-29; 2 Tim. 2:19; 1 John 2:19; 1 Cor. 11:32; Rom.
8:30; 9:11,16; Rom. 5:9-10; Matt. 26:70-75.
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V.
God's Purpose of Grace
Election is the gracious purpose of God, according to
which He regenerates, sanctifies, and glorifies sinners.
It is consistent with the free agency of man and comprehends
all the means in connection with the end. It is a glorious
display of God's sovereign goodness, and is infinitely
wise, holy, and unchangeable. It excludes boasting and
promotes humility.
All
true believers endure to the end. Those whom God has
accepted in Christ, and sanctified by His Spirit, will
never fall away from the state of grace, but shall persevere
to the end. Believers may fall into sin through neglect
and temptation, whereby they grieve the Spirit, impair
their graces and comforts, bring reproach on the cause
of Christ, and temporal judgments on themselves, yet
they shall be kept by the power of God through faith
unto salvation.
Gen.
12:1-3; Ex. 19:5-8; 1 Sam. 8:4-7,19-22; Isa. 5:1-7;
Jer. 31:31ff.; Matt. 16:18-19; 21:28-45; 24:22,31; 25:34;
Luke 1:68-79; 2:29-32; 19:41-44; 24:44-48; John 1:12-14;
3:16; 5:24; 6:44-45,65; 10:27-29; 15:16; 17:6,12,17-18;
Acts 20:32; Rom. 5:9-10; 8:28-39; 10:12-15; 11:5-7,26-36;
1 Cor. 1:1-2; 15:24-28; Ephes. 1:4-23; 2:1-10; 3:1-11;
Col. 1:12-14; 2 Thess. 2:13-14; 2 Tim. 1:12; 2:10,19;
Heb. 11:39-12:2; 1 Peter 1:2-5,13; 2:4-10; 1 John 1:7-9;
2:19; 3:2.
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V.
God's Purpose of Grace
Election
is the gracious purpose of God, according to which He
regenerates, justifies, sanctifies, and glorifies sinners.
It is consistent with the free agency of man, and comprehends
all the means in connection with the end. It is the
glorious display of God's sovereign goodness, and is
infinitely wise, holy, and unchangeable. It excludes
boasting and promotes humility.
All
true believers endure to the end. Those whom God has
accepted in Christ, and sanctified by His Spirit, will
never fall away from the state of grace, but shall persevere
to the end. Believers may fall into sin through neglect
and temptation, whereby they grieve the Spirit, impair
their graces and comforts, and bring reproach on the
cause of Christ and temporal judgments on themselves;
yet they shall be kept by the power of God through faith
unto salvation.
Genesis
12:1-3; Exodus 19:5-8; 1 Samuel 8:4-7,19-22; Isaiah
5:1-7; Jeremiah 31:31ff.; Matthew 16:18-19; 21:28-45;
24:22,31; 25:34; Luke 1:68-79; 2:29-32; 19:41-44; 24:44-48;
John 1:12-14; 3:16; 5:24; 6:44-45,65; 10:27-29; 15:16;
17:6, 12, 17-18; Acts 20:32; Romans 5:9-10; 8:28-39;
10:12-15; 11:5-7,26-36; 1 Corinthians 1:1-2; 15:24-28;
Ephesians 1:4-23; 2:1-10; 3:1-11; Colossians 1:12-14;
2 Thessalonians 2:13-14; 2 Timothy 1:12; 2:10,19; Hebrews
11:39-12:2; James 1:12; 1 Peter 1:2-5,13; 2:4-10; 1
John 1:7-9; 2:19; 3:2.
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XII.
The Gospel Church
A
church of Christ is a congregation of baptized believers,
associated by covenant in the faith and fellowship of
the gospel; observing the ordinances of Christ, governed
by his laws, and exercising the gifts, rights, and privileges
invested in them by his word, and seeking to extend
the gospel to the ends of the earth. Its Scriptural
officers are bishops, or elders, and deacons.
Matt.
16:18; Matt. 18:15-18; Rom. 1:7; 1 Cor. 1:2; Acts 2:41-42;
5:13-14; 2 Cor. 9:13; Phil. 1:1; 1 Tim. 4:14; Acts 14:23;
Acts 6:3,5-6; Heb. 13:17; 1 Cor. 9:6,14.
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VI.
The Church
A
New Testament church of the Lord Jesus Christ is a local
body of baptized believers who are associated by covenant
in the faith and fellowship of the gospel, observing
the two ordinances of Christ, committed to His teachings,
exercising the gifts, rights, and privileges invested
in them by His Word, and seeking to extend the gospel
to the ends of the earth.
This
church is an autonomous body, operating through democratic
processes under the Lordship of Jesus Christ. In such
a congregation, members are equally responsible. Its
Scriptural officers are pastors and deacons.
The
New Testament speaks also of the church as the body
of Christ which includes all of the redeemed of all
the ages.
Matt.
16:15-19; 18:15-20; Acts 2:41-42,47; 5:11-14; 6:3-6;
13:1-3; 14:23,27; 15:1-30; 16:5; 20:28; Rom. 1:7; 1
Cor. 1:2; 3:16; 5:4-5; 7:17; 9:13-14; 12; Ephes. 1:22-23;
2:19-22; 3:8-11,21; 5:22-32; Phil. 1:1; Col. 1:18; 1
Tim. 3:1-15; 4:14; 1 Peter 5:1-4; Rev. 2-3; 21:2-3.
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VI.
The Church
A
New Testament church of the Lord Jesus Christ is an
autonomous local congregation of baptized believers,
associated by covenant in the faith and fellowship of
the gospel; observing the two ordinances of Christ,
governed by His laws, exercising the gifts, rights,
and privileges invested in them by His Word, and seeking
to extend the gospel to the ends of the earth. Each
congregation operates under the Lordship of Christ through
democratic processes. In such a congregation each member
is responsible and accountable to Christ as Lord. Its
scriptural officers are pastors and deacons. While both
men and women are gifted for service in the church,
the office of pastor is limited to men as qualified
by Scripture.
The
New Testament speaks also of the church as the Body
of Christ which includes all of the redeemed of all
the ages, believers from every tribe, and tongue, and
people, and nation.
Matthew
16:15-19; 18:15-20; Acts 2:41-42,47; 5:11-14; 6:3-6;
13:1-3; 14:23,27; 15:1-30; 16:5; 20:28; Romans 1:7;
1 Corinthians 1:2; 3:16; 5:4-5; 7:17; 9:13-14; 12; Ephesians
1:22-23; 2:19-22; 3:8-11,21; 5:22-32; Philippians 1:1;
Colossians 1:18; 1 Timothy 2:9-14; 3:1-15; 4:14; Hebrews
11:39-40; 1 Peter 5:1-4; Revelation 2-3; 21:2-3.
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XIII.
Baptism and the Lord's Supper
Christian
baptism is the immersion of a believer in water in the
name of the Father, the Son, and the Holy Spirit. The
act is a symbol of our faith in a crucified, buried
and risen Saviour. It is prerequisite to the privileges
of a church relation and to the Lord's Supper, in which
the members of the church, by the use of bread and wine,
commemorate the dying love of Christ.
Matt.
28:19-20; 1 Cor. 4:1; Rom. 6:3-5; Col. 2:12; Mark 1:4;
Matt. 3:16; John 3:23; 1 Cor. 11:23-26; 1 Cor. 10:16-17,21;
Matt. 26:26-27; Acts 8:38-39; Mark 1:9-11.
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VII.
Baptism and the Lord's Supper
Christian
baptism is the immersion of a believer in water in the
name of the Father, the Son, and the Holy Spirit. It
is an act of obedience symbolizing the believer's faith
in a crucified, buried, and risen Saviour, the believer's
death to sin, the burial of the old life, and the resurrection
to walk in newness of life in Christ Jesus. It is a
testimony to his faith in the final resurrection of
the dead. Being a church ordinance, it is prerequisite
to the privileges of church membership and to the Lord's
Supper.
The
Lord's Supper is a symbolic act of obedience whereby
members of the church, through partaking of the bread
and the fruit of the vine, memorialize the death of
the Redeemer and anticipate His second coming.
Matt. 3:13-17; 26:26-30; 28:19-20; Mark 1:9-11; 14:22-26;
Luke 3:21-22; 22:19-20; John 3:23; Acts 2:41-42; 8:35-39;
16:30-33; Acts 20;7; Rom. 6:3-5; 1 Cor. 10:16,21; 11:23-29;
Col. 2:12.
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VII.
Baptism and the Lord's Supper
Christian baptism is the immersion of a believer in
water in the name of the Father, the Son, and the Holy
Spirit. It is an act of obedience symbolizing the believer's
faith in a crucified, buried, and risen Saviour, the
believer's death to sin, the burial of the old life,
and the resurrection to walk in newness of life in Christ
Jesus. It is a testimony to his faith in the final resurrection
of the dead. Being a church ordinance, it is prerequisite
to the privileges of church membership and to the Lord's
Supper.
The
Lord's Supper is a symbolic act of obedience whereby
members of the church, through partaking of the bread
and the fruit of the vine, memorialize the death of
the Redeemer and anticipate His second coming.
Matthew
3:13-17; 26:26-30; 28:19-20; Mark 1:9-11; 14:22-26;
Luke 3:21-22; 22:19-20; John 3:23; Acts 2:41-42; 8:35-39;
16:30-33; 20:7; Romans 6:3-5; 1 Corinthians 10:16,21;
11:23-29; Colossians 2:12.
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XIV.
The Lord's Day
The
first day of the week is the Lord's day. It is a Christian
institution for regular observance. It commemorates
the resurrection of Christ from the dead and should
be employed in exercises of worship and spiritual devotion,
both public and private, and by refraining from worldly
amusements, and resting from secular employments, works
of necessity and mercy only excepted.
Ex.
20:3-6; Matt. 4:10; Matt. 28:19; 1 Tim. 4:13; Col. 3:16;
John 4:21; Ex. 20:8; 1 Cor. 16:1-2; Acts 20:7; Rev.
1:1; Matt. 12:1-13.
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VIII.
The Lord's Day
The
first day of the week is the Lord's Day. It is a Christian
institution for regular observance. It commemorates
the resurrection of Christ from the dead and should
be employed in exercises of worship and spiritual devotion,
both public and private, and by refraining from worldly
amusements, and resting from secular employments, work
of necessity and mercy only being excepted.
Ex.
20:8-11; Matt. 12:1-12; 28:1ff.; Mark 2:27-28; 16:1-7;
Luke 24:1-3,33-36; John 4:21-24; 20:1,19-28; Acts 20:7;
1 Cor. 16:1-2; Col. 2:16; 3:16; Rev. 1:10.
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VIII.
The Lord's Day
The
first day of the week is the Lord's Day. It is a Christian
institution for regular observance. It commemorates
the resurrection of Christ from the dead and should
include exercises of worship and spiritual devotion,
both public and private. Activities on the Lord's Day
should be commensurate with the Christian's conscience
under the Lordship of Jesus Christ.
Exodus
20:8-11; Matthew 12:1-12; 28:1ff.; Mark 2:27-28; 16:1-7;
Luke 24:1-3,33-36; John 4:21-24; 20:1,19-28; Acts 20:7;
Romans 14:5-10; I Corinthians 16:1-2; Colossians 2:16;
3:16; Revelation 1:10.
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XXV.
The Kingdom
The
Kingdom of God is the reign of God in the heart and
life of the individual in every human relationship,
and in every form and institution of organized human
society. The chief means for promoting the Kingdom of
God on earth are preaching the gospel of Christ, and
teaching the principles of righteousness contained therein.
The Kingdom of God will be complete when every thought
and will of man shall be brought into captivity to the
will of Christ. And it is the duty of all Christ's people
to pray and labor continually that his Kingdom may come
and his will be done on earth as it is done in heaven.
Dan.
2:37-44; 7:18; Matt. 4:23; 8:12; 12:25; 13:38,43; 25:34;
26:29; Mark 11:10; Luke 12:32; 22:29; Acts 1:6; 1 Cor.
15:24; Col. 1:13; Heb. 12:28; Rev. 1:9; Luke 4:43; 8:1;
9:2; 17:20-21; John 3:3; John 18:36; Matt. 6:10; Luke
23:42.
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IX.
The Kingdom
The
kingdom of God includes both His general sovereignty
over the universe and His particular kingship over men
who willfully acknowledge Him as King. Particularly
the kingdom is the realm of salvation into which men
enter by trustful, childlike commitment to Jesus Christ.
Christians ought to pray and to labor that the kingdom
may come and God's will be done on earth. The full consummation
of the kingdom awaits the return of Jesus Christ and
the end of this age.
Gen.
1:1; Isa. 9:6-7; Jer. 23:5-6; Matt. 3:2; 4:8-10,23;
12:25-28; 13:1-52; 25:31-46; 26:29; Mark 1:14-15; 9:1;
Luke 4:43; 8:1; 9:2; 12:31-32; 17:20-21; 23:42; John
3:3; 18:36; Acts 1:6-7; 17:22-31; Rom. 5:17; 8:19; 1
Cor. 15:24-28; Col. 1:13; Heb. 11:10,16; 12:28; 1 Peter
2:4-10; 4:13; Rev. 1:6,9; 5:10; 11:15; 21-22.
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IX.
The Kingdom
The
Kingdom of God includes both His general sovereignty
over the universe and His particular kingship over men
who willfully acknowledge Him as King. Particularly
the Kingdom is the realm of salvation into which men
enter by trustful, childlike commitment to Jesus Christ.
Christians ought to pray and to labor that the Kingdom
may come and God's will be done on earth. The full consummation
of the Kingdom awaits the return of Jesus Christ and
the end of this age.
Genesis
1:1; Isaiah 9:6-7; Jeremiah 23:5-6; Matthew 3:2; 4:8-10,23;
12:25-28; 13:1-52; 25:31-46; 26:29; Mark 1:14-15; 9:1;
Luke 4:43; 8:1; 9:2; 12:31-32; 17:20-21; 23:42; John
3:3; 18:36; Acts 1:6-7; 17:22-31; Romans 5:17; 8:19;
1 Corinthians 15:24-28; Colossians 1:13; Hebrews 11:10,16;
12:28; 1 Peter 2:4-10; 4:13; Revelation 1:6,9; 5:10;
11:15; 21-22.
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XV.
The Righteous and the Wicked
There
is a radical and essential difference between the righteous
and wicked. Those only who are justified through the
name of the Lord Jesus Christ and sanctified by the
Holy Spirit are truly righteous in his sight. Those
who continue in impenitence and unbelief are in his
sight wicked and are under condemnation. This distinction
between the righteous and the wicked holds in and after
death, and will be made manifest at the judgment when
final and everlasting awards are made to all men.
Gen.
3:19; Acts 13:36; Luke 23:43; 2 Cor. 5:1,6,8; Phil.
1:23; 1 Cor. 15:51-52; 1 Thess. 4:17; Phil. 3:21; 1
Cor. 6:3; Matt. 25:32-46; Rom. 9:22-23; Mark 9:48; 1
Thess. 1:7-10; Rev. 22:20.
XVI.
The Resurrection
The
Scriptures clearly teach that Jesus rose from the dead.
His grave was emptied of its contents. He appeared to
the disciples after his resurrection in many convincing
manifestations. He now exists in his glorified body
at God's right hand. There will be a resurrection of
the righteous and the wicked. The bodies of the righteous
will conform to the glorious spiritual body of Jesus.
1
Cor. 15:1-58; 2 Cor. 5:1-8; 1 Thess. 4:17; John 5:28-29;
Phil. 3:21; Acts 24:15; John 20:9; Matt. 28:6.
XVII.
The Return of the Lord
The
New Testament teaches in many places the visible and
personal return of Jesus to this earth. "This same
Jesus which is taken up from you into heaven, shall
so come in like manner as ye have seen him go into heaven."
The time of his coming is not revealed. "Of that
day and hour knoweth no one, no, not the angels in heaven,
but my Father only" (Matt. 24:36). It is the duty
of all believers to live in readiness for his coming
and by diligence in good works to make manifest to all
men the reality and power of their hope in Christ.
Matt.
24:36; Matt. 24:42-47; Mark 13:32-37; Luke 21:27-28;
Acts 1:9-11.
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X.
Last Things
God,
in His own time and in His own way, will bring the world
to its appropriate end. According to His promise, Jesus
Christ will return personally and visibly in glory to
the earth; the dead will be raised; and Christ will
judge all men in righteousness. The unrighteous will
be consigned to hell, the place of everlasting punishment.
The righteous in their resurrected and glorified bodies
will receive their reward and will dwell forever in
heaven with the Lord.
Isa.
2:4; 11:9; Matt. 16:27; 18:8-9; 19:28; 24:27,30,36,44;
25:31-46; 26:64; Mark 8:38; 9:43-48; Luke 12:40,48;
16:19-26; 17:22-37; 21:27-28; John 14:1-3; Acts 1:11;
17:31; Rom. 14:10; 1 Cor. 4:5; 15:24-28,35-58; 2 Cor.
5:10; Phil. 3:20-21; Col. 1:5; 3:4; 1 Thess. 4:14-18;
5:1ff.; 2 Thess. 1:7ff.; 2; 1 Tim. 6:14; 2 Tim. 4:1,8;
Titus 2:13; Heb. 9:27-28; James 5:8; 2 Peter 3:7ff.;
1 John 2:28; 3:2; Jude 14; Rev. 1:18; 3:11; 20:1-22:13.
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X.
Last Things
God,
in His own time and in His own way, will bring the world
to its appropriate end. According to His promise, Jesus
Christ will return personally and visibly in glory to
the earth; the dead will be raised; and Christ will
judge all men in righteousness. The unrighteous will
be consigned to Hell, the place of everlasting punishment.
The righteous in their resurrected and glorified bodies
will receive their reward and will dwell forever in
Heaven with the Lord.
Isaiah
2:4; 11:9; Matthew 16:27; 18:8-9; 19:28; 24:27,30,36,44;
25:31-46; 26:64; Mark 8:38; 9:43-48; Luke 12:40,48;
16:19-26; 17:22-37; 21:27-28; John 14:1-3; Acts 1:11;
17:31; Romans 14:10; 1 Corinthians 4:5; 15:24-28,35-58;
2 Corinthians 5:10; Philippians 3:20-21; Colossians
1:5; 3:4; 1 Thessalonians 4:14-18; 5:1ff.; 2 Thessalonians
1:7ff.; 2; 1 Timothy 6:14; 2 Timothy 4:1,8; Titus 2:13;
Hebrews 9:27-28; James 5:8; 2 Peter 3:7ff.; 1 John 2:28;
3:2; Jude 14; Revelation 1:18; 3:11; 20:1-22:13.
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XXIII.
Evangelism and Missions
It
is the duty of every Christian man and woman, and the
duty of every church of Christ to seek to extend the
gospel to the ends of the earth. The new birth of man's
spirit by God's Holy Spirit means the birth of love
for others. Missionary effort on the part of all rests
thus upon a spiritual necessity of the regenerate life.
It is also expressly and repeatedly commanded in the
teachings of Christ. It is the duty of every child of
God to seek constantly to win the lost to Christ by
personal effort and by all other methods sanctioned
by the gospel of Christ.
Matt.
10:5; 13:18-23; 22:9-10; 28:19-20; Mark 16:15-16; 16:19-20;
Luke 24:46-53; Acts 1:5-8; 2:1-2,21,39; 8:26-40; 10:42-48;
13:2,30-33; 1 Thess. 1-8.
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XI.
Evangelism and Missions
It is the duty and privilege of every follower of Christ
and of every church of the Lord Jesus Christ to endeavor
to make disciples of all nations. The new birth of man's
spirit by God's Holy Spirit means the birth of love
for others. Missionary effort on the part of all rests
thus upon a spiritual necessity of the regenerate life,
and is expressly and repeatedly commanded in the teachings
of Christ. It is the duty of every child of God to seek
constantly to win the lost to Christ by personal effort
and by all other methods in harmony with the gospel
of Christ.
Gen.
12:1-3; Ex. 19:5-6; Isa. 6:1-8; Matt. 9:37-38; 10:5-15;
13:18-30,37-43; 16:19; 22:9-10; 24:14; 28:18-20; Luke
10:1-18; 24:46-53; John 14:11-12; 15:7-8,16; 17:15;
20:21; Acts 1:8; 2; 8:26-40; 10:42-48; 13:2-3; Rom.
10:13-15; Ephes. 3:1-11; 1 Thess. 1:8; 2 Tim. 4:5; Heb.
2:1-3; 11:39-12:2; 1 Peter 2:4-10; Rev. 22:17.
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XI.
Evangelism and Missions
It
is the duty and privilege of every follower of Christ
and of every church of the Lord Jesus Christ to endeavor
to make disciples of all nations. The new birth of man's
spirit by God's Holy Spirit means the birth of love
for others. Missionary effort on the part of all rests
thus upon a spiritual necessity of the regenerate life,
and is expressly and repeatedly commanded in the teachings
of Christ. The Lord Jesus Christ has commanded the preaching
of the gospel to all nations. It is the duty of every
child of God to seek constantly to win the lost to Christ
by verbal witness undergirded by a Christian lifestyle,
and by other methods in harmony with the gospel of Christ.
Genesis
12:1-3; Exodus 19:5-6; Isaiah 6:1-8; Matthew 9:37-38;
10:5-15; 13:18- 30, 37-43; 16:19; 22:9-10; 24:14; 28:18-20;
Luke 10:1-18; 24:46-53; John 14:11-12; 15:7-8,16; 17:15;
20:21; Acts 1:8; 2; 8:26-40; 10:42-48; 13:2-3; Romans
10:13-15; Ephesians 3:1-11; 1 Thessalonians 1:8; 2 Timothy
4:5; Hebrews 2:1-3; 11:39-12:2; 1 Peter 2:4-10; Revelation
22:17.
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XX.
Education
Christianity
is the religion of enlightenment and intelligence. In
Jesus Christ are hidden all the treasures of wisdom
and knowledge. All sound learning is therefore a part
of our Christian heritage. The new birth opens all human
faculties and creates a thirst for knowledge. An adequate
system of schools is necessary to a complete spiritual
program for Christ's people. The cause of education
in the Kingdom of Christ is coordinate with the causes
of missions and general benevolence, and should receive
along with these the liberal support of the churches.
Deut.
4:1,5,9,13-14; Deut. 6:1,7-10; Psalm 19:7-8; Prov. 8:1-7;
Prov. 4:1-10; Matt. 28:20; Col. 2:3; Neh. 8:1-4.
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XII.
Education
The
cause of education in the kingdom of Christ is co-ordinate
with the causes of missions and general benevolence
and should receive along with these the liberal support
of the churches. An adequate system of Christian schools
is necessary to a complete spiritual program for Christ's
people.
In
Christian education there should be a proper balance
between academic freedom and academic responsibility.
Freedom in any orderly relationship of human life is
always limited and never absolute. The freedom of a
teacher in a Christian school, college, or seminary
is limited by the pre-eminence of Jesus Christ, by the
authoritative nature of the Scriptures, and by the distinct
purpose for which the school exists.
Deut.
4:1,5,9,14; 6:1-10; 31:12-13; Neh. 8:1-8; Job. 28:28;
Psalms 19:7ff.; 119:11; Prov. 3:13ff.; 4:1-10; 8:1-7,11;
15:14; Eccl. 7:19; Matt. 5:2; 7:24ff.; 28:19-20; Luke
2:40; 1 Cor. 1:18-31; Eph. 4:11-16; Phil. 4:8; Col.
2:3,8-9; 1 Tim. 1:3-7; 2 Tim. 2:15; 3:14-17; Heb. 5:12-6:3;
James 1:5; 3:17.
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XII.
Education
Christianity
is the faith of enlightenment and intelligence. In Jesus
Christ abide all the treasures of wisdom and knowledge.
All sound learning is, therefore, a part of our Christian
heritage. The new birth opens all human faculties and
creates a thirst for knowledge. Moreover, the cause
of education in the Kingdom of Christ is co-ordinate
with the causes of missions and general benevolence,
and should receive along with these the liberal support
of the churches. An adequate system of Christian education
is necessary to a complete spiritual program for Christ's
people.
In
Christian education there should be a proper balance
between academic freedom and academic responsibility.
Freedom in any orderly relationship of human life is
always limited and never absolute. The freedom of a
teacher in a Christian school, college, or seminary
is limited by the pre-eminence of Jesus Christ, by the
authoritative nature of the Scriptures, and by the distinct
purpose for which the school exists.
Deuteronomy
4:1,5,9,14; 6:1-10; 31:12-13; Nehemiah 8:1-8; Job 28:28;
Psalms 19:7ff.; 119:11; Proverbs 3:13ff.; 4:1-10; 8:1-7,11;
15:14; Ecclesiastes 7:19; Matthew 5:2; 7:24ff.; 28:19-20;
Luke 2:40; 1 Corinthians 1:18-31; Ephesians 4:11-16;
Philippians 4:8; Colossians 2:3,8-9; 1 Timothy 1:3-7;
2 Timothy 2:15; 3:14-17; Hebrews 5:12-6:3; James 1:5;
3:17.
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XXIV.
Stewardship
God
is the source of all blessings, temporal and spiritual;
all that we have and are we owe to him. We have a spiritual
debtorship to the whole world, a holy trusteeship in
the gospel, and a binding stewardship in our possessions.
We are therefore under obligation to serve him with
our time, talents and material possessions; and should
recognize all these as entrusted to us to use for the
glory of God and helping others. Christians should cheerfully,
regularly, systematically, proportionately, and liberally,
contribute of their means to advancing the Redeemer's
cause on earth.
Luke
12:42; 16:1-8; Titus 1:7; 1 Peter 4:10; 2 Cor. 8:1-7;
2 Cor. 8:11-19; 2 Cor. 12:1-15; Matt. 25:14-30; Rom.
1:8-15; 1 Cor. 6:20; Acts 2:44-47.
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XIII.
Stewardship
God
is the source of all blessings, temporal and spiritual;
all that we have and are we owe to Him. Christians have
a spiritual debtorship to the whole world, a holy trusteeship
in the gospel, and a binding stewardship in their possessions.
They are therefore under obligation to serve Him with
their time, talents, and material possessions; and should
recognize all these as entrusted to them to use for
the glory of God and for helping others. According to
the Scriptures, Christians should contribute of their
means cheerfully, regularly, systematically, proportionately,
and liberally for the advancement of the Redeemer's
cause on earth.
Gen.
14:20; Lev. 27:30-32; Deut. 8:18; Mal. 3:8-12; Matt.
6:1-4,19-21; 19:21; 23:23; 25:14-29; Luke 12:16-21,42;
16:1-13; Acts 2:44-47; 5:1-11; 17:24-25; 20:35; Rom.
6:6-22; 12:1-2; 1 Cor. 4:1-2; 6:19-20; 12; 16:1-4; 2
Cor. 8-9; 12:15; Phil. 4:10-19; 1 Peter 1:18-19.
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XIII.
Stewardship
God
is the source of all blessings, temporal and spiritual;
all that we have and are we owe to Him. Christians have
a spiritual debtorship to the whole world, a holy trusteeship
in the gospel, and a binding stewardship in their possessions.
They are therefore under obligation to serve Him with
their time, talents, and material possessions; and should
recognize all these as entrusted to them to use for
the glory of God and for helping others. According to
the Scriptures, Christians should contribute of their
means cheerfully, regularly, systematically, proportionately,
and liberally for the advancement of the Redeemer's
cause on earth.
Genesis
14:20; Leviticus 27:30-32; Deuteronomy 8:18; Malachi
3:8-12; Matthew 6:1-4,19-21; 19:21; 23:23; 25:14-29;
Luke 12:16-21,42; 16:1-13; Acts 2:44-47; 5:1-11; 17:24-25;
20:35; Romans 6:6-22; 12:1-2; 1 Corinthians 4:1-2; 6:19-20;
12; 16:1-4; 2 Corinthians 8-9; 12:15; Philippians 4:10-19;
1 Peter 1:18-19.
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XXII.
Co-Operation
Christ's
people should, as occasion requires, organize such associations
and conventions as may best secure co-operation for
the great objects of the Kingdom of God. Such organizations
have no authority over each other or over the churches.
They are voluntary and advisory bodies designed to elicit,
combine and direct the energies of our people in the
most effective manner. Individual members of New Testament
churches should co-operate with each other, and the
churches themselves should co-operate with each other
in carrying forward the missionary, educational and
benevolent program for the extension of Christ's Kingdom.
Christian unity in the New Testament sense is spiritual
harmony and voluntary co-operation for common ends by
various groups of Christ's people. It is permissible
and desirable as between the various Christian denominations,
when the end to be attained is itself justified, and
when such co-operation involves no violation of conscience
or compromise of loyalty to Christ and his Word as revealed
in the New Testament.
Ezra
1:3-4; 2:68-69; 5:14-15; Neh. 4:4-6; 8:1-4; Mal. 3:10;
Matt. 10:5-15; 20:1-16; 22:1-10; Acts 1:13-14; 1:21:26;
2:1,41-47; 1 Cor. 1:10-17; 12:11-12; 13; 14:33-34,40;
16:2; 2 Cor. 9:1-15; Eph. 4:1-16; 3 John 1:5-8.
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XIV.
Co-Operation
Christ's
people should, as occasion requires, organize such associations
and conventions as may best secure co-operation for
the great objects of the kingdom of God. Such organizations
have no authority over one another or over the churches.
They are voluntary and advisory bodies designed to elicit,
combine, and direct the energies of our people in the
most effective manner. Members of New Testament churches
should co-operate with one another in carrying forward
the missionary, educational, and benevelent ministries
for the extension of Christ's kingdom. Christian unity
in the New Testament sense is spiritual harmony and
voluntary co-operation for common ends by various groups
of Christ's people. Co-operation is desirable between
the various Christian denominations, when the end to
be attained is itself justified, and when such co-operation
involves no violation of conscience or compromise of
loyalty to Christ and his Word as revealed in the New
Testament.
Ex. 17:12; 18:17ff.; Judg. 7:21; Ezra 1:3-4; 2:68-69;
5:14-15; Neh. 4; 8:1-5; Matt. 10:5-15; 20:1-16; 22:1-10;
28:19-20; Mark 2:3; Luke 10:1ff.; Acts 1:13-14; 2:1ff.;
4:31-37; 13:2-3; 15:1-35; 1 Cor. 1:10-17; 3:5-15; 12;
2 Cor. 8-9; Gal. 1:6-10; Eph. 4:1-16; Phil. 1:15-18.
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XIV.
Cooperation
Christ's
people should, as occasion requires, organize such associations
and conventions as may best secure cooperation for the
great objects of the Kingdom of God. Such organizations
have no authority over one another or over the churches.
They are voluntary and advisory bodies designed to elicit,
combine, and direct the energies of our people in the
most effective manner. Members of New Testament churches
should cooperate with one another in carrying forward
the missionary, educational, and benevolent ministries
for the extension of Christ's Kingdom. Christian unity
in the New Testament sense is spiritual harmony and
voluntary cooperation for common ends by various groups
of Christ's people. Cooperation is desirable between
the various Christian denominations, when the end to
be attained is itself justified, and when such cooperation
involves no violation of conscience or compromise of
loyalty to Christ and His Word as revealed in the New
Testament.
Exodus
17:12; 18:17ff.; Judges 7:21; Ezra 1:3-4; 2:68-69; 5:14-15;
Nehemiah 4; 8:1-5; Matthew 10:5-15; 20:1-16; 22:1-10;
28:19-20; Mark 2:3; Luke 10:1ff.; Acts 1:13-14; 2:1ff.;
4:31-37; 13:2-3; 15:1-35; 1 Corinthians 1:10-17; 3:5-15;
12; 2 Corinthians 8-9; Galatians 1:6-10; Ephesians 4:1-16;
Philippians 1:15-18.
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XXI.
Social Service
Every
Christian is under obligation to seek to make the will
of Christ regnant in his own life and in human society
to oppose in the spirit of Christ every form of greed,
selfishness, and vice; to provide for the orphaned,
the aged, the helpless, and the sick; to seek to bring
industry, government, and society as a whole under the
sway of the principles of righteousness, truth and brotherly
love; to promote these ends Christians should be ready
to work with all men of good will in any good cause,
always being careful to act in the spirit of love without
compromising their loyalty to Christ and his truth.
All means and methods used in social service for the
amelioration of society and the establishment of righteousness
among men must finally depend on the regeneration of
the individual by the saving grace of God in Christ
Jesus.
Luke
10:25-37; Ex. 22:10,14; Lev. 6:2; Deut. 20:10; Deut.
4:42; Deut. 15:2; 27:17; Psalm 101:5; Ezek. 18:6; Heb.
2:15; Zech. 8:16; Ex. 20:16; James 2:8; Rom. 12-14;
Col. 3:12-17.
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XV.
The Christian and the Social Order
Every
Christian is under obligation to seek to make the will
of Christ supreme in his own life and in human society.
Means and methods used for the improvement of society
and the establishment of righteousness among men can
be truly and permanently helpful only when they are
rooted in the regeneration of the individual by the
saving grace of God in Christ Jesus. The Christian should
oppose in the spirit of Christ every form of greed,
selfishness, and vice. He should work to provide for
the orphaned, the needy, the aged, the helpless, and
the sick. Every Christian should seek to bring industry,
government, and society as a whole under the sway of
the principles of righteousness, truth, and brotherly
love. In order to promote these ends Christians should
be ready to work with all men of good will in any good
cause, always being careful to act in the spirit of
love without compromising their loyalty to Christ and
his truth.
Ex.
20:3-17; Lev. 6:2-5; Deut. 10:12; 27:17; Psalm 101:5;
Micah 6:8; Zech. 8:16; Matt. 5:13-16,43-48; 22:36-40;
25:35; Mark 1:29-34; 2:3ff.; 10:21; Luke 4:18-21; 10:27-37;
20:25; John 15:12; 17:15; Rom. 12-14; 1 Cor. 5:9-10;
6:1-7; 7:20-24; 10:23-11:1; Gal. 3:26-28; Eph. 6:5-9;
Col. 3:12-17; 1 Thess. 3:12; Philemon; James 1:27; 2:8.
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XV.
The Christian and the Social Order
All
Christians are under obligation to seek to make the
will of Christ supreme in our own lives and in human
society. Means and methods used for the improvement
of society and the establishment of righteousness among
men can be truly and permanently helpful only when they
are rooted in the regeneration of the individual by
the saving grace of God in Jesus Christ. In the spirit
of Christ, Christians should oppose racism, every form
of greed, selfishness, and vice, and all forms of sexual
immorality, including adultery, homosexuality, and pornography.
We should work to provide for the orphaned, the needy,
the abused, the aged, the helpless, and the sick. We
should speak on behalf of the unborn and contend for
the sanctity of all human life from conception to natural
death. Every Christian should seek to bring industry,
government, and society as a whole under the sway of
the principles of righteousness, truth, and brotherly
love. In order to promote these ends Christians should
be ready to work with all men of good will in any good
cause, always being careful to act in the spirit of
love without compromising their loyalty to Christ and
His truth.
Exodus
20:3-17; Leviticus 6:2-5; Deuteronomy 10:12; 27:17;
Psalm 101:5; Micah 6:8; Zechariah 8:16; Matthew 5:13-16,43-48;
22:36-40; 25:35; Mark 1:29-34; 2:3ff.; 10:21; Luke 4:18-21;
10:27-37; 20:25; John 15:12; 17:15; Romans 12-14;
1 Corinthians 5:9-10; 6:1-7; 7:20-24; 10:23-11:1;
Galatians 3:26-28; Ephesians 6:5-9; Colossians 3:12-17;
1 Thessalonians 3:12; Philemon; James 1:27; 2:8.
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XIX.
Peace and War
It
is the duty of Christians to seek peace with all men
on principles of righteousness. In accordance with the
spirit and teachings of Christ they should do all in
their power to put an end to war.
The
true remedy for the war spirit is the pure gospel of
our Lord. The supreme need of the world is the acceptance
of his teachings in all the affairs of men and nations,
and the practical application of his law of love.
We
urge Christian people throughout the world to pray for
the reign of the Prince of Peace, and to oppose everything
likely to provoke war.
Matt.
5:9,13-14,43-46; Heb. 12:14; James 4:1; Matt. 6:33;
Rom. 14:17,19.
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XVI.
Peace and War
It
is the duty of Christians to seek peace with all men
on principles of righteousness. In accordance with the
spirit and teachings of Christ they should do all in
their power to put an end to war.
The
true remedy for the war spirit is the gospel of our
Lord. The supreme need of the world is the acceptance
of His teachings in all the affairs of men and nations,
and the practical application of His law of love.
Isa.
2:4; Matt. 5:9,38-48; 6:33; 26:52; Luke 22:36,38; Rom.
12:18-19; 13:1-7; 14:19; Heb.12:14; James 4:1-2.
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XVI.
Peace and War
It
is the duty of Christians to seek peace with all men
on principles of righteousness. In accordance with the
spirit and teachings of Christ they should do all in
their power to put an end to war.
The
true remedy for the war spirit is the gospel of our
Lord. The supreme need of the world is the acceptance
of His teachings in all the affairs of men and nations,
and the practical application of His law of love. Christian
people throughout the world should pray for the reign
of the Prince of Peace.
Isaiah
2:4; Matthew 5:9,38-48; 6:33; 26:52; Luke 22:36,38;
Romans 12:18-19; 13:1-7; 14:19; Hebrews 12:14; James
4:1-2.
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XVIII.
Religious Liberty
God alone is Lord of the conscience, and he has left
it free from the doctrines and commandments of men which
are contrary to his Word or not contained in it. Church
and state should be separate. The state owes to the
church protection and full freedom in the pursuit of
its spiritual ends. In providing for such freedom no
ecclesiastical group or denomination should be favored
by the state more than others. Civil government being
ordained of God, it is the duty of Christians to render
loyal obedience thereto in all things not contrary to
the revealed will of God. The church should not resort
to the civil power to carry on its work. The gospel
of Christ contemplates spiritual means alone for the
pursuit of its ends. The state has no right to impose
penalties for religious opinions of any kind. The state
has no right to impose taxes for the support of any
form of religion. A free church in a free state is the
Christian ideal, and this implies the right of free
and unhindered access to God on the part of all men,
and the right to form and propagate opinions in the
sphere of religion without interference by the civil
power.
Rom.
13:1-7; 1 Peter 2:17; 1 Tim. 2:1-2; Gal. 3:9-14; John
7:38-39; James 4:12; Gal. 5:13; 2 Peter 2:18-21; 1 Cor.
3:5; Rom. 6:1-2; Matt. 22:21; Mark 12:17.
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XVII.
Religious Liberty
God
alone is Lord of the conscience, and He has left it
free from the doctrines and commandments of men which
are contrary to His Word or not contained in it. Church
and state should be separate. The state owes to every
church protection and full freedom in the pursuit of
its spiritual ends. In providing for such freedom no
ecclesiastical group or denomination should be favored
by the state more than others. Civil government being
ordained of God, it is the duty of Christians to render
loyal obedience thereto in all things not contrary to
the revealed will of God. The church should not resort
to the civil power to carry on its work. The gospel
of Christ contemplates spiritual means alone for the
pursuit of its ends. The state has no right to impose
penalties for religious opinions of any kind. The state
has no right to impose taxes for the support of any
form of religion. A free church in a free state is the
Christian ideal, and this implies the right of free
and unhindered access to God on the part of all men
and the right to form and propagate opinions in the
sphere of religion without interference by the civil
power.
Gen.
1:27; 2:7; Matt. 6:6-7,24; Matt 16:26; Matt 22:21; John 8:36;
Acts 4:19-20; Rom. 6:1-2; 13:1-7; Gal. 5:1,13; Phil.
3:20; 1 Tim. 2:1-2; James 4:12; 1 Peter 2:12-17; 3:11-17;
4:12-19.
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XVII.
Religious Liberty
God
alone is Lord of the conscience, and He has left it
free from the doctrines and commandments of men which
are contrary to His Word or not contained in it. Church
and state should be separate. The state owes to every
church protection and full freedom in the pursuit of
its spiritual ends. In providing for such freedom no
ecclesiastical group or denomination should be favored
by the state more than others. Civil government being
ordained of God, it is the duty of Christians to render
loyal obedience thereto in all things not contrary to
the revealed will of God. The church should not resort
to the civil power to carry on its work. The gospel
of Christ contemplates spiritual means alone for the
pursuit of its ends. The state has no right to impose
penalties for religious opinions of any kind. The state
has no right to impose taxes for the support of any
form of religion. A free church in a free state is the
Christian ideal, and this implies the right of free
and unhindered access to God on the part of all men,
and the right to form and propagate opinions in the
sphere of religion without interference by the civil
power.
Genesis
1:27; 2:7; Matthew 6:6-7, 24; 16:26; 22:21; John 8:36;
Acts 4:19-20; Romans 6:1-2; 13:1-7; Galatians 5:1,13;
Philippians 3:20; 1 Timothy 2:1-2; James 4:12; 1 Peter
2:12-17; 3:11-17; 4:12-19.
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XVIII.
The Family
(1998
Amendment)
God
has ordained the family as the foundational institution
of human society. It is composed of persons related
to one another by marriage, blood, or adoption.
Marriage
is the uniting of one man and one woman in covenant
commitment for a lifetime. It is God's unique gift to
provide for the man and the woman in marriage the framework
for intimate companionship, the channel for sexual expression
according to biblical standards, 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. 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. 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.
Children,
from the moment of conception, are a blessing and heritage
from the Lord. Parents are to demonstrate to their children
God's pattern for marriage. Parents are to teach their
children spiritual and moral values and to lead them,
through consistent lifestyle example and loving discipline,
to make choices based on biblical truth. Children are
to honor and obey their parents.
Gen.
1:26-28; 2:18-25; 3:1-20; Ex. 20:12; Deut. 6:4-9; Josh.
24:15; 1 Sam. 1:26-28; Ps. 51:5; 78:1-8; 127; 128; 139:13-16;
Prov. 1:8; 5:15-20; 6:20-22; 12:4; 13:24; 14:1; 17:6;
18:22; 22:6,15; 23:13-14; 24:3; 29:15,17; 31:10-31;
Eccl. 4:9-12; 9:9; Mal. 2:14-16; Matt. 5:31-32; 18:2-5;
19:3-9; Mark 10:6-12; Rom. 1:18-32; 1 Cor. 7:1-16; Eph.
5:21-33; 6:1-4; Col. 3:18-21; 1 Tim. 5:8,14; 2 Tim.
1:3-5; Titus 2:3-5; Heb. 13:4; 1 Pet. 3:1-7.
Read Commentary on Article XVIII - The Family
Report of the Baptist Faith and Message Study Committee
During the 1997 Southern Baptist Convention in Dallas a motion was made as follows: "That the President of the Southern Baptist Convention appoint a committee to review the Baptist Faith and Message of May 9, 1963, for the primary purpose of adding an Article on The Family, and to bring the amendment to the next convention for approval." In response, Convention President Thomas D. (Tom) Elliff appointed the Baptist Faith and Message Study Committee, which presents the following report.
Introduction
The committee was keenly aware that this task is a sacred trust. The Baptist Faith and Message has not been amended since 1963 when the inimitable Dr. Herschel H. Hobbs led the effort to develop a statement of faith for Southern Baptists. It has stood the test of time as a clear declaration of Southern Baptist faith. The assignment to produce a concise, clear statement that expresses the generally held beliefs of Southern Baptists concerning family was a daunting one. Therefore, the committee approached its responsibility with prayer, reverence, and diligence.
The statement on family is thoroughly biblical. Every line is deeply rooted in the clear teaching of Scripture. Its language is theological and thus in keeping with the language of the original document. The committee sought to use words and phrases that would carry the same timelessness as the Hobbs statement. The proposed article is stated in the positive. The intent is to declare what is believed rather than to describe what is disbelieved. Again, the original statement of faith follows this pattern.
The committee felt a commentary on the Article would be helpful. This commentary expands and provides a strong foundation for the proposed Article. While the family statement stands firmly on its own, the commentary enhances understanding. The commentary will be a useful tool for those who seek to comprehend Southern Baptist beliefs regarding family.
Proposal
XVIII. The Family
God has ordained the family as the foundational institution of human society. It is composed persons related to one another by marriage, blood, or adoption.
Marriage is the uniting of one man and one woman in covenant commitment for a lifetime. It is God's unique gift to provide for the man and the woman in marriage the framework for intimate companionship, the channel for sexual expression according to biblical standards, 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. 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. 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.
Children, from the moment of conception, are a blessing and heritage from the Lord. Parents are to demonstrate to their children God's pattern for marriage. Parents are to teach their children spiritual and moral values and to lead them, through consistent lifestyle example and loving discipline, to make choices based on biblical truth. Children are to honor and obey their parents.
Gen. 1:26-28; 2:18-25; 3:1-20; Ex. 20:12; Deut. 6:4-9; Josh. 24:15; 1 Sam. 1:26-28; Ps. 51:5; Ps.78:1-8; 127; 128; 139:13-16; Prov. 1:8; 5:15-20; 6:20-22; 12:4; 13:24; 14:1; 17:6; 18:22; 22:6,15; 23:13-14; 24:3; 29:15,17; 31:10-31; Eccl. 4:9-12; 9:9; Mal. 2:14-16; Matt. 5:31-32; 18:2-5; 19:3-9; Mark 10:6-12; Rom. 1:18-32; 1 Cor. 7:1-16; Eph. 5:21-33; 6:1-4; Col. 3:18-21;
1 Tim. 5:8, 14; 2 Tim. 1:3-5; Titus 2:3-5; Heb. 13:4; 1 Pet. 3:1-7.
Commentary
The family was defined by God as the foundational institution of human society. From the beginning, God has used the family as the primary classroom and as the foremost object lesson for teaching His people about Himself and for challenging them to the holy lifestyle He demands. Before there were civil governments or assemblies of worship, God established the home by creating the man and the woman and bringing them together in the Garden of Eden to engage in spiritual ministry through companionship, dominion, procreation, and worship.
Marriage
God's purpose for marriage was introduced in creation (Gen. 2:24) and then reaffirmed in the Gospels (Matt. 19:5) and the Pauline epistles (Eph. 5:31). This biblical principle for marriage transcends time and culture. Marriage, according to Scripture, is a covenant commitment to the exclusive, permanent, monogamous union of one man and one woman, and thus it cannot be defined as a flexible contract between consenting human beings. Rather, the strong and enduring bond of marriage, pledged in the presence of God Himself, is enriched by the couple's unconditional love for and acceptance of one another.
Believers must resist any claims of legitimacy for sexual relationships that biblically have been declared illicit or perverse lest they fall prey to an accommodation to the spirit of the age. Deviation from God's plan for marriage mars the image of God (Gen. 1:27) and distorts the oneness God intended in the sexual union between one woman and one man. The perversion of homosexuality defies even childbirth, since it negates natural conception (Rom. 1:18-32).
In marriage, two people physically become one flesh (Gen. 2:24); two families are socially grafted together; and the husband and wife portray spiritually the relationship between Christ and the Church (Eph. 5:23-27). The union is designed to provide a lifetime of spiritual and emotional support (Deut. 24:5), to offer a channel for the mutual satisfaction of sexual desires, and to present the best setting for conceiving and nurturing the next generation. The complementary relationship between husband and wife is presented as part of the pre-Fall perfect setting (Gen. 2:8-25) and then carefully defined within the canon of Scripture for succeeding generations (Eph. 5:21-33; Col. 3:18; 1 Pet. 3:1-7).
Marriage, according to God's plan, is a lifelong commitment. The breaking of its bonds brings hurt to all those involved, and thus every effort ought to be made for marital reconciliation and restoration (Mal. 2:16). Jesus clearly did not advocate divorce but called attention to His design for marriage presented "in the beginning" at creation (Gen. 2:24), while noting that the "hardness" of the human heart could on occasion circumvent that plan (Matt. 5:31-32; 19:3-9; Mark 10:6-12; Luke 16:18; Rom. 7:1-3; 1 Cor. 7:1-16).
The Fall introduced distortions into the relationships between men and women just as it brought chaos and tragedy throughout the world. The husband's loving, humble headship has often been replaced with domination or passivity. The wife's voluntary and willing submission has often been exchanged for usurpation or servility. Redemption in Christ would call for husbands to forsake harsh or selfish leadership and to extend loving care to their wives (1 Pet. 3:7) and for wives to forsake resistance to the authority of their respective husbands and to practice willing, joyful submission to that leadership (1 Pet. 3:1-2).
Husbands
God commands husbands to love their wives as Christ loved the church (Eph. 5:25). This love is protective, nurturing, serving, and edifying. It is not replaced with, but accompanied by, headship. This headship calls the husband to a loving leadership in which he cares responsibly for his wife's spiritual, emotional, and physical needs.
As defined in Scripture, the husband's headship was established by God before the Fall and was not the result of sin (Gen. 2:15-17; see also Num. 1:2-3, 17-19). It is a responsibility to be assumed with humility and a servant's heart rather than a right to be demanded with pride and oppressive tyranny. The wife is to respond to her husband's loving headship with honor and respect (Eph. 5:21-22, 33; 1 Pet. 3:1-4).
Servanthood does not nullify leadership but rather defines and refines its outworking. The balance between servanthood and leadership is beautifully portrayed in Jesus Himself (Luke 22:26; Heb. 13:17), who models servant leadership for the husband and selfless submission for the wife (Eph. 5:23-27; Phil. 2:5-8). Not only did Jesus model the Creator's plan for different roles, but He also affirmed the equality in Christ of the husband and the wife (Gal. 3:28; 1 Pet. 3:7). As the wife submits herself to her husband's leadership, the husband humbles himself to meet his wife's needs for love and nurture (Eph. 5:25-29; 1 Pet. 3:7).
Wives
Wives, on the other hand, were created to be "helpers" to their husbands (Gen. 2:18). A wife’s submission to her husband does not decrease her worth but rather enhances her value to her husband and to the Lord (1 Pet. 3:4). This humble and voluntary yielding of a wife to her husband's leadership becomes a resource for evangelism (1 Pet. 3:1-2), an opportunity for glorifying God (1 Pet. 3:4-6), a channel for spiritual growth as ultimately the wife trusts herself to the Lord, and a means for bringing honor to His Word (Titus 2:3-5).
The term "helper," which is also used by God to identify Himself (Ex. 18:4; Deut. 33:7), describes the woman God created to become a partner with the man in the overwhelming task of exercising dominion over the world and extending the generations (Gen. 1:28; 2:18). There is no hint of inferiority in the term, which describes function, rather than worth. As the man's "helper," the woman complements him through her own unique function in the economy of God; as one "comparable to him," she, too, is created "in the image of God" (Gen. 2:18). Both bear God's image fully, but each expresses that image in God-ordained ways through manhood or womanhood. Thus, distinctions in masculine and feminine roles are ordained by God as part of the created order (Gen. 1:27). Their differing roles in relating to one another provide a picture of the nature of God and the way He relates to His people. As the realities of headship and submission are enacted within loving, equal, and complementary male-female roles, the image of God is properly reflected.
Parents and Children
The family is the natural setting for molding and nurturing a child in the ways of the Lord (Prov. 22:6). Parents are admonished to take seriously their responsibility for the spiritual formation of their children by introducing them to God (salvation) and teaching them His Word (discipleship). Fathers and mothers are responsible (1) to model biblical manhood and womanhood through incarnational living, in which their children are able to observe the sanctification process in the lifestyle of their parents (Deut. 6:4-9, 20-25; Josh. 4:6-7); (2) to teach their children moral values from the Scripture; and (3) to lead them to love and serve the Lord through consistent discipline (Ps. 78:4-8). The boundaries of a young child are established by his parents (Prov. 3:12; 13:24; 22:6; 23:13-14; 29:15, 17; Eph. 6:4). However, the ultimate goal of parents is to move the child to personal accountability to God (Ps. 119:9-11).
Childless couples, as well as single men and women, have the opportunity to pass on a godly legacy through involvement with the children within their extended family circles, in their churches, and in their respective communities.
Conclusion
Doctrine and practice, whether in the home or the church, are not to be determined according to modern cultural, sociological, and ecclesiastical trends or according to personal emotional whims; rather, Scripture is to be the final authority in all matters of faith and conduct (2 Tim. 3:16-17; Heb. 4:12; 2 Pet. 1:20-21). God chose to reveal Himself to His people through family language: He used the metaphor of the home to describe the heavenly dwelling where believers will join Him for eternity. He selected the analogy of family relationships (husband/wife and parent/child) to illustrate how believers are to relate to Him: God is the Father; Jesus is the Son; the Church is the Bride of Christ; believers are His children. The most basic and consistent spiritual teaching, character development, and discipleship training should occur within the family circle (Deut. 6:4-9). A Christ-centered family has the potential to give a "word about God" to a world indifferent to spiritual truths. Those within the family circle have a unique opportunity to study the Bible and to learn theology through object lessons built into the very structure of the family.
Godly families help build the church just as churches ought to help build godly families. Scripture makes frequent connections between the life of the family and the life of the church (1 Tim. 3:5; 5:1-2). Leadership patterns in the family are consistently reflected in the church as well (1 Tim. 2:9-14; 3:1-7; Titus 1:5-9).
We heartily affirm and commit ourselves to upholding the concept of the family as God's original and primary means of producing a godly offspring and thus passing on godly values from generation to generation (Deut. 6:4-9; Ps. 78:5-7).
Recommendation
The committee expresses appreciation to Dr. Thomas D. (Tom) Elliff for the privilege of serving Southern Baptists in this very significant capacity. It is pleased to commend its report to messengers of this 1998 Southern Baptist Convention and recommend the adoption of Article XVIII on The Family for inclusion in the Baptist Faith and Message.
Respectfully submitted,
Anthony L. Jordan, Chairman
William R. (Bill) Elliff
Richard D. Land
Mary K. Mohler
Dorothy J. Patterson
O. Damon Shook
John G. Sullivan
Anthony L. Jordan
Executive Director-Treasurer of the Baptist General Convention of Oklahoma William R. (Bill) Elliff
Pastor of the First Baptist Church, Little Rock, ArkansasRichard D. Land
President of The Ethics and Religious Liberty Commission of the Southern Baptist
ConventionMary K. Mohler
Homemaker and Director of the Seminary Wives Institute of The Southern Baptist
Theological SeminaryDorothy J. Patterson
Homemaker and adjunct faculty member of Southeastern Baptist Theological SeminaryO. Damon Shook
Pastor of Champion Forest Baptist Church, Houston, TexasJohn G. Sullivan
Executive Director-Treasurer of the Florida Baptist Convention
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XVIII.
The Family
God
has ordained the family as the foundational institution
of human society. It is composed of persons related
to one another by marriage, blood, or adoption.
Marriage
is the uniting of one man and one woman in covenant
commitment for a lifetime. It is God's unique gift to
reveal the union between Christ and His church and to
provide for the man and the woman in marriage the framework
for intimate companionship, the channel of sexual expression
according to biblical standards, 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. 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. 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.
Children,
from the moment of conception, are a blessing and heritage
from the Lord. Parents are to demonstrate to their children
God's pattern for marriage. Parents are to teach their
children spiritual and moral values and to lead them,
through consistent lifestyle example and loving discipline,
to make choices based on biblical truth. Children are
to honor and obey their parents.
Genesis
1:26-28; 2:15-25; 3:1-20; Exodus 20:12; Deuteronomy
6:4-9; Joshua 24:15; 1 Samuel 1:26-28; Psalms 51:5;
78:1-8; 127; 128; 139:13-16; Proverbs 1:8; 5:15-20;
6:20-22; 12:4; 13:24; 14:1; 17:6; 18:22; 22:6,15; 23:13-14;
24:3; 29:15,17; 31:10-31; Ecclesiastes 4:9-12; 9:9;
Malachi 2:14-16; Matthew 5:31-32; 18:2-5; 19:3-9; Mark
10:6-12; Romans 1:18-32; 1 Corinthians 7:1-16; Ephesians
5:21-33; 6:1-4; Colossians 3:18-21; 1 Timothy 5:8,14;
2 Timothy 1:3-5; Titus 2:3-5; Hebrews 13:4; 1 Peter
3:1-7.
Read Commentary on Article XVIII - The Family
Report of the Baptist Faith and Message Study Committee
During the 1997 Southern Baptist Convention in Dallas a motion was made as follows: "That the President of the Southern Baptist Convention appoint a committee to review the Baptist Faith and Message of May 9, 1963, for the primary purpose of adding an Article on The Family, and to bring the amendment to the next convention for approval." In response, Convention President Thomas D. (Tom) Elliff appointed the Baptist Faith and Message Study Committee, which presents the following report.
Introduction
The committee was keenly aware that this task is a sacred trust. The Baptist Faith and Message has not been amended since 1963 when the inimitable Dr. Herschel H. Hobbs led the effort to develop a statement of faith for Southern Baptists. It has stood the test of time as a clear declaration of Southern Baptist faith. The assignment to produce a concise, clear statement that expresses the generally held beliefs of Southern Baptists concerning family was a daunting one. Therefore, the committee approached its responsibility with prayer, reverence, and diligence.
The statement on family is thoroughly biblical. Every line is deeply rooted in the clear teaching of Scripture. Its language is theological and thus in keeping with the language of the original document. The committee sought to use words and phrases that would carry the same timelessness as the Hobbs statement. The proposed article is stated in the positive. The intent is to declare what is believed rather than to describe what is disbelieved. Again, the original statement of faith follows this pattern.
The committee felt a commentary on the Article would be helpful. This commentary expands and provides a strong foundation for the proposed Article. While the family statement stands firmly on its own, the commentary enhances understanding. The commentary will be a useful tool for those who seek to comprehend Southern Baptist beliefs regarding family.
Proposal
XVIII. The Family
God has ordained the family as the foundational institution of human society. It is composed persons related to one another by marriage, blood, or adoption.
Marriage is the uniting of one man and one woman in covenant commitment for a lifetime. It is God's unique gift to provide for the man and the woman in marriage the framework for intimate companionship, the channel for sexual expression according to biblical standards, 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. 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. 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.
Children, from the moment of conception, are a blessing and heritage from the Lord. Parents are to demonstrate to their children God's pattern for marriage. Parents are to teach their children spiritual and moral values and to lead them, through consistent lifestyle example and loving discipline, to make choices based on biblical truth. Children are to honor and obey their parents.
Gen. 1:26-28; 2:18-25; 3:1-20; Ex. 20:12; Deut. 6:4-9; Josh. 24:15; 1 Sam. 1:26-28; Ps. 51:5; Ps.78:1-8; 127; 128; 139:13-16; Prov. 1:8; 5:15-20; 6:20-22; 12:4; 13:24; 14:1; 17:6; 18:22; 22:6,15; 23:13-14; 24:3; 29:15,17; 31:10-31; Eccl. 4:9-12; 9:9; Mal. 2:14-16; Matt. 5:31-32; 18:2-5; 19:3-9; Mark 10:6-12; Rom. 1:18-32; 1 Cor. 7:1-16; Eph. 5:21-33; 6:1-4; Col. 3:18-21;
1 Tim. 5:8, 14; 2 Tim. 1:3-5; Titus 2:3-5; Heb. 13:4; 1 Pet. 3:1-7.
Commentary
The family was defined by God as the foundational institution of human society. From the beginning, God has used the family as the primary classroom and as the foremost object lesson for teaching His people about Himself and for challenging them to the holy lifestyle He demands. Before there were civil governments or assemblies of worship, God established the home by creating the man and the woman and bringing them together in the Garden of Eden to engage in spiritual ministry through companionship, dominion, procreation, and worship.
Marriage
God's purpose for marriage was introduced in creation (Gen. 2:24) and then reaffirmed in the Gospels (Matt. 19:5) and the Pauline epistles (Eph. 5:31). This biblical principle for marriage transcends time and culture. Marriage, according to Scripture, is a covenant commitment to the exclusive, permanent, monogamous union of one man and one woman, and thus it cannot be defined as a flexible contract between consenting human beings. Rather, the strong and enduring bond of marriage, pledged in the presence of God Himself, is enriched by the couple's unconditional love for and acceptance of one another.
Believers must resist any claims of legitimacy for sexual relationships that biblically have been declared illicit or perverse lest they fall prey to an accommodation to the spirit of the age. Deviation from God's plan for marriage mars the image of God (Gen. 1:27) and distorts the oneness God intended in the sexual union between one woman and one man. The perversion of homosexuality defies even childbirth, since it negates natural conception (Rom. 1:18-32).
In marriage, two people physically become one flesh (Gen. 2:24); two families are socially grafted together; and the husband and wife portray spiritually the relationship between Christ and the Church (Eph. 5:23-27). The union is designed to provide a lifetime of spiritual and emotional support (Deut. 24:5), to offer a channel for the mutual satisfaction of sexual desires, and to present the best setting for conceiving and nurturing the next generation. The complementary relationship between husband and wife is presented as part of the pre-Fall perfect setting (Gen. 2:8-25) and then carefully defined within the canon of Scripture for succeeding generations (Eph. 5:21-33; Col. 3:18; 1 Pet. 3:1-7).
Marriage, according to God's plan, is a lifelong commitment. The breaking of its bonds brings hurt to all those involved, and thus every effort ought to be made for marital reconciliation and restoration (Mal. 2:16). Jesus clearly did not advocate divorce but called attention to His design for marriage presented "in the beginning" at creation (Gen. 2:24), while noting that the "hardness" of the human heart could on occasion circumvent that plan (Matt. 5:31-32; 19:3-9; Mark 10:6-12; Luke 16:18; Rom. 7:1-3; 1 Cor. 7:1-16).
The Fall introduced distortions into the relationships between men and women just as it brought chaos and tragedy throughout the world. The husband's loving, humble headship has often been replaced with domination or passivity. The wife's voluntary and willing submission has often been exchanged for usurpation or servility. Redemption in Christ would call for husbands to forsake harsh or selfish leadership and to extend loving care to their wives (1 Pet. 3:7) and for wives to forsake resistance to the authority of their respective husbands and to practice willing, joyful submission to that leadership (1 Pet. 3:1-2).
Husbands
God commands husbands to love their wives as Christ loved the church (Eph. 5:25). This love is protective, nurturing, serving, and edifying. It is not replaced with, but accompanied by, headship. This headship calls the husband to a loving leadership in which he cares responsibly for his wife's spiritual, emotional, and physical needs.
As defined in Scripture, the husband's headship was established by God before the Fall and was not the result of sin (Gen. 2:15-17; see also Num. 1:2-3, 17-19). It is a responsibility to be assumed with humility and a servant's heart rather than a right to be demanded with pride and oppressive tyranny. The wife is to respond to her husband's loving headship with honor and respect (Eph. 5:21-22, 33; 1 Pet. 3:1-4).
Servanthood does not nullify leadership but rather defines and refines its outworking. The balance between servanthood and leadership is beautifully portrayed in Jesus Himself (Luke 22:26; Heb. 13:17), who models servant leadership for the husband and selfless submission for the wife (Eph. 5:23-27; Phil. 2:5-8). Not only did Jesus model the Creator's plan for different roles, but He also affirmed the equality in Christ of the husband and the wife (Gal. 3:28; 1 Pet. 3:7). As the wife submits herself to her husband's leadership, the husband humbles himself to meet his wife's needs for love and nurture (Eph. 5:25-29; 1 Pet. 3:7).
Wives
Wives, on the other hand, were created to be "helpers" to their husbands (Gen. 2:18). A wife’s submission to her husband does not decrease her worth but rather enhances her value to her husband and to the Lord (1 Pet. 3:4). This humble and voluntary yielding of a wife to her husband's leadership becomes a resource for evangelism (1 Pet. 3:1-2), an opportunity for glorifying God (1 Pet. 3:4-6), a channel for spiritual growth as ultimately the wife trusts herself to the Lord, and a means for bringing honor to His Word (Titus 2:3-5).
The term "helper," which is also used by God to identify Himself (Ex. 18:4; Deut. 33:7), describes the woman God created to become a partner with the man in the overwhelming task of exercising dominion over the world and extending the generations (Gen. 1:28; 2:18). There is no hint of inferiority in the term, which describes function, rather than worth. As the man's "helper," the woman complements him through her own unique function in the economy of God; as one "comparable to him," she, too, is created "in the image of God" (Gen. 2:18). Both bear God's image fully, but each expresses that image in God-ordained ways through manhood or womanhood. Thus, distinctions in masculine and feminine roles are ordained by God as part of the created order (Gen. 1:27). Their differing roles in relating to one another provide a picture of the nature of God and the way He relates to His people. As the realities of headship and submission are enacted within loving, equal, and complementary male-female roles, the image of God is properly reflected.
Parents and Children
The family is the natural setting for molding and nurturing a child in the ways of the Lord (Prov. 22:6). Parents are admonished to take seriously their responsibility for the spiritual formation of their children by introducing them to God (salvation) and teaching them His Word (discipleship). Fathers and mothers are responsible (1) to model biblical manhood and womanhood through incarnational living, in which their children are able to observe the sanctification process in the lifestyle of their parents (Deut. 6:4-9, 20-25; Josh. 4:6-7); (2) to teach their children moral values from the Scripture; and (3) to lead them to love and serve the Lord through consistent discipline (Ps. 78:4-8). The boundaries of a young child are established by his parents (Prov. 3:12; 13:24; 22:6; 23:13-14; 29:15, 17; Eph. 6:4). However, the ultimate goal of parents is to move the child to personal accountability to God (Ps. 119:9-11).
Childless couples, as well as single men and women, have the opportunity to pass on a godly legacy through involvement with the children within their extended family circles, in their churches, and in their respective communities.
Conclusion
Doctrine and practice, whether in the home or the church, are not to be determined according to modern cultural, sociological, and ecclesiastical trends or according to personal emotional whims; rather, Scripture is to be the final authority in all matters of faith and conduct (2 Tim. 3:16-17; Heb. 4:12; 2 Pet. 1:20-21). God chose to reveal Himself to His people through family language: He used the metaphor of the home to describe the heavenly dwelling where believers will join Him for eternity. He selected the analogy of family relationships (husband/wife and parent/child) to illustrate how believers are to relate to Him: God is the Father; Jesus is the Son; the Church is the Bride of Christ; believers are His children. The most basic and consistent spiritual teaching, character development, and discipleship training should occur within the family circle (Deut. 6:4-9). A Christ-centered family has the potential to give a "word about God" to a world indifferent to spiritual truths. Those within the family circle have a unique opportunity to study the Bible and to learn theology through object lessons built into the very structure of the family.
Godly families help build the church just as churches ought to help build godly families. Scripture makes frequent connections between the life of the family and the life of the church (1 Tim. 3:5; 5:1-2). Leadership patterns in the family are consistently reflected in the church as well (1 Tim. 2:9-14; 3:1-7; Titus 1:5-9).
We heartily affirm and commit ourselves to upholding the concept of the family as God's original and primary means of producing a godly offspring and thus passing on godly values from generation to generation (Deut. 6:4-9; Ps. 78:5-7).
Recommendation
The committee expresses appreciation to Dr. Thomas D. (Tom) Elliff for the privilege of serving Southern Baptists in this very significant capacity. It is pleased to commend its report to messengers of this 1998 Southern Baptist Convention and recommend the adoption of Article XVIII on The Family for inclusion in the Baptist Faith and Message.
Respectfully submitted,
Anthony L. Jordan, Chairman
William R. (Bill) Elliff
Richard D. Land
Mary K. Mohler
Dorothy J. Patterson
O. Damon Shook
John G. Sullivan
Anthony L. Jordan
Executive Director-Treasurer of the Baptist General Convention of Oklahoma William R. (Bill) Elliff
Pastor of the First Baptist Church, Little Rock, ArkansasRichard D. Land
President of The Ethics and Religious Liberty Commission of the Southern Baptist
ConventionMary K. Mohler
Homemaker and Director of the Seminary Wives Institute of The Southern Baptist
Theological SeminaryDorothy J. Patterson
Homemaker and adjunct faculty member of Southeastern Baptist Theological SeminaryO. Damon Shook
Pastor of Champion Forest Baptist Church, Houston, TexasJohn G. Sullivan
Executive Director-Treasurer of the Florida Baptist Convention
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The committee expresses appreciation to Dr. Paige Patterson and
Southern Baptists for the privilege of serving in this very significant
capacity. It is pleased to commend its report to messengers of this
2000 Southern Baptist Convention and recommend the adoption of the
revised Baptist Faith and Message as proposed above.