We welcome you to the fellowship of believers here at Armor Bible Presbyterian. We recognize that all genuine believers are members of the body of Christ. Yet, we also believe that God draws believers with like convictions together into bodies called "Churches" to serve the Lord Jesus, the "Head" of the body (Col. 1:18).
In the providence of God, He has brought you to this local church. This booklet is designed to acquaint you with the things about our church you should know in order to become an informed member of the church.
We trust you will prayerfully read this booklet and after due consideration of what we believe, decide to join us as a member of the Armor Bible Presbyterian Church.
This section describes the Church and the rationale for and process of becoming a church member.
Simply put, the church is the name for that group of people that God has saved out of the fallen human race from the beginning. It is the "body of Christ" (Eph. 5:23:25; Col. 1:18), all those who are united to Christ by faith in His atoning work. This vast group of people includes all those who are saved, living here and in glory. It is often referred to as the "church universal" (Rev. 5:9).
Smaller portions of this vast group that no man can number (Rev. 7:9), are also designated "churches." The Greek word translated church is "ekklesia." It literally means "the called out assembly." Believers are "called out" of the world unto God. In the New Testament the word church is used in reference to groups of believers in houses (Rom. 16:5), cities (I Cor. 1:2; Acts 11:22), regions (Acts 9:31), and the entire world (I Cor. 12:27,28).
The churches in the New Testament had certain characteristics and functions. They met for fellowship, prayer and worship (Acts 2:42,46). They elected officers–elders and deacons–to lead, teach and serve (Acts 6:3; Acts 14:23; Eph 4:11,12). In these churches Baptism and the Lord's Supper were administered (Acts 2:41,42), fellowship meals were eaten (I Cor. 11:21; Jude 12) and money was collected for the Lord's work (I Cor. 16:1,2). These churches also administered "church discipline." That means they removed from the fellowship those who professed Christ, but continued obstinately to live in open sin or teach doctrinal error (I Cor. 5:1-5, 9-11; Rom. 16:17,18). By the way, there is evidence that the New Testament churches also had particular or definable doctrines to which the members adhered (Acts 2:42; Eph. 2:20; Gal. 1:9; Rev. 2:14).
We've seen what the church is and what it does, but what about church membership? Was there any such thing in the New Testament? What is the reason for it?
First of all, God is an orderly God who has created an orderly universe and expects all things to be done "decently and in order" (I Cor. 14:40). This is why God has given instructions regarding the leadership, functions and discipline in the church. Now, a part of good order is the distinction between people in the fellowship who are members and those who are only attenders or visitors. This kind of distinction was made in the Jewish synagogues which formed the pattern for the New Testament churches (James 2:2 "synagogue"). In order to be "put out" or excommunicated you must first be included in an assembly (Jn. 9:22-34). The excommunication of the unrepentant fornicator in Corinth assumes that he was an official part of the assembly. A "casual attender" is not subject to the discipline or doctrinal standards of an assembly anymore than an observer at a civic club is subject to the bylaws of that organization. But when you"join" a particular church you voluntarily submit to the standards and regulations of that church. Without such official submission on the part of individuals, church discipline would be very difficult.
To become a member of the church universal, one must be converted. He must repent of sin and believe on Christ. To become a member of a local church one must make a public profession of faith that is backed up by a Godly Christian life. Furthermore, in order to be sure your belief is consistent with Scripture, you must agree to a basic statement of faith concerning such doctrines as the Authority of Scripture, the Trinity, the Person and Work of Christ, the Plan of Salvation, etc.(see page 50). Also, if not already baptized, a person should be upon joining the church (Acts 2:42; Acts 19:4,5).
In our church we usually have you attend a membership class to acquaint you with our belief system. To evaluate your conversion we ask you to write out your "testimony" and be interviewed by the elders.
Believers who are still members of another Bible-believing church should have a "transfer letter" sent to Armor Bible Presbyterian, affirming that you are a member in good standing and not under church discipline in your previous church. Believers who are not members of another fellowship join based on their "reaffirmation of faith." New believers join based on their "profession of faith."
This section discusses the doctrines and organization of Armor Bible Presbyterian Church.
The Bible Presbyterian denomination stands in the line of historic orthodox Christianity. Our creed ("credo" means "I believe"), the Westminster Confession of Faith, was written in 1647 and is held by most Bible-believing Presbyterian denominations throughout the world. This creed defines our Presbyterian distinctives, but also lays out our positions on the fundamental doctrines of Christianity. It adopts the positions which the church leaders hammered out in the early Church Councils (Nicea, A.D. 325; Constantinople, 381; Ephesus 431; Chalcedon, 451) on the doctrines of the Trinity, deity of Jesus Christ and the Holy Spirit. It also states our Protestant positions: that salvation is by grace alone through faith in Christ's completed work of atonement, and that the Scripture alone is the only infallible rule of faith and practice.
The doctrinal statement found in our Church Bylaws is a basic statement of our fundamental beliefs. Those doctrines set us apart from other world religions and cults. All Bible- believing Christians hold to these basic beliefs and to become a member we would expect you to ascribe to them, too.
(See Appendix pg. 50, 51)
The doctrines found in our Bylaws referred to above (Appendix 50,51) are "fundamental," that is they are essential, bottom line biblical truths that every believer should ascribe to.* But there are more doctrines that we find taught in Scripture. These we could term as secondary or non-essential doctrines, although they are important and useful. They are what distinguishes different Protestant denominations. Since they are not "fundamentals of the faith," good Bible-believing Christians may differ on these things. (See Appendix pg. 26 – "Relative Importance of Revealed Truth") What follows are those doctrines that distinguish us from other Protestant bodies.
*Note: We do not consider premillenialism to be a fundamental of the faith, but we do believe the doctrine of the bodily, literal return of Christ is.
The Name Reformed theology takes its name from the Protestant Reformation which took place in the sixteenth century. These are the distinctive scriptural teachings that come out of the reformation. Reformed theology has often been called "Calvinism," after John Calvin who systematically taught these doctrines in his Institutes of the Christian Religion, and "Augustinianism" after Augustine who defended these doctrines in the 4th and 5th centuries.
The sovereignty of God is the focal point of this system of doctrine which views the whole world from a God-centered outlook. Before the creation of this world, God planned all that would come to pass. He is in control of all things and is working all things out according to His will (Gen. 50:20; Isa. 46:10; Dan. 4:25b-35; Acts 2:23; 4:27-28; Eph. 1:4-5,11; Prov. 25:2; Dt. 29:29).
God's sovereignty over all things extends to the matter of salvation. The essential tenants of this system have come to be known as the 5 points of Calvinism that can be remembered by using the Tulip acrostic. The 5 points were affirmed at the Synod of Dort in 1618 as an answer to the 5 points of Jacob Arminius (1560-1609) which has come to be known as Arminianism.
This is a very deep doctrine. Many have difficulty in understanding it, some become unsettled by it, and others fight very hard against it. While we must always stand for all that the Bible teaches, we must be sensitive to the theological perspective of others and the leading of the Holy Spirit.
However, in my opinion, much of the opposition to this doctrine, is due to our sinful human nature. Even Christians sometimes adopt a humanistic viewpoint on things. We see ourselves, not God, as the center of the universe and we rebel against the idea that we were created for and by Him. Only as we submit to God and His Word can we accept the truth that we are but "clay pots" made by God to use as He desires (Rom. 9:18-24). When we grasp that, then our praise to God truly becomes overwhelming because we thank Him for all the unmerited riches that He has graciously bestowed on us such undeserving sinners.
This is a tremendous doctrine, but let us remember that both Calvinists and Arminians are God's elect and should extend Christian recognition and fellowship to each other. In our opinion, this area of doctrine should not be used to divide the body of Christ (I Cor. 12:25).
Edwin Palmer, The Five Points Of Calvinism.
John Murray, Redemption Accomplished and Applied.
G. I. Williamson, The Westminster Confession of Faith.
Loraine Boettner, The Reformed Doctrine of Predestination.
There are basically two overall schemes of Bible interpretation current today–Dispensationalism and Covenant Theology. Dispensationalism divides the Scriptures into distinct eras or testing periods during which God dealt with people in different ways. One major proponent of this approach is C.I. Scofield. He listed seven dispensations (Innocency, Conscience, Human Government, Promise, Law, Grace and Kingdom). This system tends to divide the Scriptures and the people of God. The church is distinguished from the people of Israel with separate promises and destinies for both. Covenantal theology, on the other hand, sees God's dealings as one unified Covenant that passes through various stages, but stretches from Adam to the end of the world. It teaches the following:
Only Adam had the ability to be (or continue in) righteousness by perfectly keeping the law of God. When Adam (as federal head or representative of mankind) fell into sin, he passed on to his race a sinful nature (Rom. 5:12,14). All humans are born sinners (Rom. 3:23) and are incapable of gaining eternal life through the "Covenant of Works" (perfectly keeping the law; Rom. 3:19-20). God in mercy established the Covenant of Grace whereby men from Adam till the end of the world would be saved through faith in the atoning work of the Messiah. This salvation was accomplished through Christ, who fulfilled the Covenant of Works by perfectly keeping God's law, and dying on the cross to pay the penalty for man's failure to keep God's law, thus meriting salvation for God's elect (Rom. 5:15-19; I Cor. 15:21-22).
Thus in both Old and New Testament times, salvation is by grace through faith in Christ and His work on the cross (read Rom. 4; Gal. 3). Paul asserts in Gal. 3:6-7 that Abraham was saved through faith in the coming Messiah. No man could be saved by keeping the law, because since the fall, no mere man has been capable of perfectly keeping God's law (Gal. 3:10,11). Also, Heb. 9:15 states that the saints in Old Testament times were saved by Christ's redemptive payment for their sins.
While God's Covenant of Grace goes through different forms (The Abrahamic Covenant, Sinaitic Covenant, New Covenant and others are mentioned in Scripture), the fact that they are but fuller unfoldings of the same basic covenant is shown in Gal. 3:14-17,29. These verses show that New Testament believers who are under the New Covenant (Mt. 26:28; Heb. 8:6-13), are also considered to be under the Abrahamic Covenant.
God's true church, the body or bride of Christ, consists of all true believers throughout all ages (Eph. 5:25-27; Rev. 21:9,12-14). The Old Testament Jewish believers and New Testament Gentile believers are part of one continuing body (Rom. 11:17-21). The New Testament Church is not a totally new organization. It is a continuation of the Old Testament "church" (Acts 7:38; Heb. 2:12). God's church is one (the Greek word for church means "called out people"). New Testament saints are called the true spiritual Israel (Rom. 2:28-29) and stand in the line of the covenant promises (see Acts 2:39; Rom. 4:11-13,16; Gal. 3:29).
The implications of covenant theology are several. God's moral law (Ex. 20:1-17), given in Old Testament times is still binding on believers today. Christ did not come to abolish the law (Mt. 5:17-18). Instead He preached the Old Testament moral law and expanded its application (Mt. 5-7). He said that the wise man will keep it (Mt. 5:19; 7:24). Secondly, any Old Testament command that has not been abolished by the New Testament remains in effect today. It does not need to be repeated in the New Testament (Eph. 6:1-3 and James 2:10-11 take this for granted.). And thirdly, God is still a covenant keeping God, and the covenant privileges and promises still extend to the children of believers (Gen. 17:9-13; Acts 2:38-39).
O. Palmer Robertson, The Christ of the Covenants.
Ernest Kevan, The Grace of Law.
(See Appendix pg. 22, "A Comparison of Covenantal and Dispensational Theologies")
A sacrament is basically a picture lesson that reminds us of the work of salvation that Christ has accomplished and that the Holy Spirit has or will apply to us. Sacraments (or ordinances) are also a pledge or reminder from God that He will grant us the many blessings that He has promised us. They also serve as a reminder of the responsibilities that we have as children of God and members of Christ's body.
Some Christians wonder how to view the sacraments. One common error is to place some magic power in the water or in the bread and wine, as if to say God's grace is automatically dispensed in them. This has caused many to focus on and trust in the sacraments instead of Jesus Christ and His work that the sacraments point to (error of R.C.). Another mistake (especially for evangelicals) is to treat the sacraments as only symbols or as meaningless rituals. We do them because they are commanded, but they don't seem to be real and bring blessings to our lives. Between these two extremes is the view that the sacraments are a "means of grace." They can be used by God to bring tangible, real blessings to our soul.
Baptism is the sacrament which pictures and testifies [to others] that we have entered God's covenant of salvation and the true church of Christ (Acts 2:38-41). The water symbolizes the washing away of our sins through the regenerating work of the Holy Spirit (Titus 3:5). The true baptism is spiritual and takes place when the Holy Spirit gives us a new heart and new desires, and cleanses us from sin (Rom. 6:4). The outward water baptism is a public profession and testimony to the salvation and cleansing which the Holy Spirit has accomplished (Acts 2:41) or will accomplish in the heart (see below).
When we think of washing today, we often might think of dunking a plate in a sink of water. But in biblical times such an action would not at all have pictured cleansing to the Jews. The Jews of biblical times, symbolized cleansing a different way. Spiritual cleansing was often pictured by the ritual of sprinkling or pouring of water or blood upon an object (Lev. 3:8; 14:7; 16:14-16; Num. 19:11-13, 18-19).
So uniform was this symbolism, that the prophet Isaiah used sprinkling to picture the work of Christ in cleansing sin: "Behold, My servant . . . will sprinkle many nations" (Is. 52:14,15). And Peter, in New Testament times, says "the sprinkling of the blood of Jesus Christ" . . . "purified your souls" (I Pet. 1:2,22).
The Bible teaches that the meaning of baptism is spiritual cleansing (Eze. 36:25; Jn. 3:22,25; Rom. 6:4,6-7; Titus 3:5). Thus the only mode of a baptism that would have carried the proper symbolism and made sense to the Jew, was baptism by sprinkling or pouring.
The writer of the book of Hebrews settles the Scriptural mode of baptism for us, because in Heb. 9:10 he calls the Old Testament "sprinklings" (9:19) "baptisms" (9;10-KJV "washings").
Many New Testament occurrences of baptism seem contrary to immersion (Acts 8:26; 9:18–literally "arising, he was baptized"). Water was a precious commodity in the Middle East. What water was available was needed for drinking. Finally, the earliest pictures of baptism (found in the catacombs) show sprinkling as the method of baptism, and the earliest church baptistries (in Asia Minor) were far too shallow for an immersion.
While we believe that the Scriptural and proper mode of baptism is sprinkling; yet, we also accept pouring or immersion as valid forms of baptism. The reason is that the Scriptures do not make an issue over the mode; it is the public profession of one's faith in Christ that is usually emphasized (Mt. 28:19; Acts 2:38,41). (See Appendix, pg. 23 "The Mode of Baptism")
Baptists argue that because baptism is a public profession of one's faith in Christ (which it is for adults–Acts 2:41); therefore infants, who are not capable of professing faith in Christ, should not be baptized. They also often think that we believe that baptism saves the infant. This is not true. While Roman Catholics and Anglicans fall into the error of thinking that baptism automatically washes away the infant's sins; we want to make it clear that the Scriptures do not teach that, and we, as Presbyterians, do not believe that.
Why then do we baptize infants? Rom. 4:11 states that Abraham's circumcision was a sign of the righteousness which he received when he believed the promise of a coming Messiah (John 8:56 states that Abraham looked forward to the coming of Christ to make atonement for sins.). Thus, circumcision has the same meaning that baptism has. In Col. 2:11-13 Paul even uses the terms circumcision and baptism interchangeably when discussing our regeneration in Christ.
Here's the rub. Though both circumcision and baptism stand for a public testimony to the cleansing work which the Holy Spirit has accomplished in the believer, yet God commanded Abraham to circumcise His infants (Gen. 17:7,9-11;17)! God included the children of believers in His covenant (Gen. 17:7), and we believe He still does so today (Acts 2:38-39). The meaning of baptism for the infant is obviously different than for the adult. God is saying that if the parents are faithful in raising their children in the things of the Lord (Eph. 6:4), He will be faithful in calling them to salvation (Gen. 17:7;18:19). When a person baptized as an infant repents and believes he should give a profession of faith stating that the meaning and promises of his covenant baptism have been fulfilled.
If at least one parent is a believer, the children in that family have the privilege of receiving the sign of the covenant–baptism. Gen. 17:13 made this sacrament an eternal one. While the form has changed (to baptism) the meaning and practice of the sacrament has not changed. Secondly, the New Testament even mentions several accounts of household baptism (Acts 16:15; I Cor. 1:16; etc.). Families were quite large in biblical times and it is unlikely these households had no young children. It is significant that the New Testament makes no mention of a child of believing parents waiting till he became an adult to be baptized. Thirdly, Acts 2:39 and 16:31 makes it clear that under the New Covenant, children are still included. I Cor. 7:14 indicates that the children of a believing parent stand in a special relation to God that the children of unbelieving parents do not. This is primarily a relationship of privilege due to the fact this child (if their parents obey) will be exposed to the gospel and the consistent godly example of their parents and other believers in the church. (See Appendix, pg. 24 " Infant Baptism")
Jay Adams, The Meaning and Mode of Baptism.
Randy Booth, Children of the Promise
James Chaney, William the Baptist.
Gregg Strawbridge, The Case for Covenantal Infant Baptism
John Sartelle, Infant Baptism.
Douglas Wilson, To A Thousand Generations
Pierre Ch. Marcel, Baptism: Sacrament of the Covenant of Grace.
The Lord's Supper consists of bread, a picture of the broken body of Christ, and the wine (unfermented) as a picture of Christ's blood shed upon the cross for us (Mt. 26:26-28; Lk. 22:19-20). As baptism relates to circumcision, so the Lord's Supper relates to the Old Testament feast of Passover. The Lord's Supper is a new twist given to the Passover. Instead of pointing to the Exodus event, it's symbols point to the redemptive work of Christ on the cross.
The Lord's Supper reminds us of His death for us and our deliverance from the punishment we deserve. It is not a sacrifice, but a "sacrificial feast" like Passover, in which the lamb was eaten after the sacrifice had already been made. The sacrifice of Christ has already been made once for all (Heb. 9:24-26; 10:10-18).
We not only commemorate Christ's sacrifice, but apply it to our souls; Christ's "flesh and blood" sacrificed for us are our "spiritual food." Christ's presence in the elements is spiritual (Jn. 6:54,55), not physical. Our souls are fed and nourished by Christ our Passover Lamb, as we receive Him by faith (I Cor. 5:7). This is a visible picture of Christ, and just as the Christian feeds upon the written Word for spiritual growth in grace, so he should meditate upon Christ's death (frequently and through the Communion) as a means of spiritual growth. The spiritual presence of Christ in the Lord's Supper draws us into intimate fellowship with God and fellow believers as we partake together (I Cor. 10:16-17).
We invite all believers to partake with us each month. We request that children, prior to partaking, first speak to the session regarding their salvation and the meaning of the Lord's Supper. Before partaking of this sacrament, believers ought to examine their hearts, confess sin, and thank our gracious God for giving us Jesus (I Cor. 11:23-31).
These are the six principles of church government found in Scripture upon which our church is organized:
Acts 15 sets forth this principle of church government. The church in Antioch had a matter that reached beyond itself. It did not settle it independently of the other churches, but rather referred the matter to an external ecclesiastical assembly consisting of the apostles and elders at Jerusalem and also those who went up from Antioch (Acts 15:2). From Acts 15 we note:
Our form of government is Presbyterian, which is representative government. Both Presbyterian and Reformed churches have this type of church government. The two other basic kinds of church government are: 1) Prelatical–gradation of offices and ranks resulting in a hierarchy (e.g. Roman Catholic, Episcopal);and 2)Congregational–Independent local congregations (e.g., Congregational, Baptists, Brethren). Of these three forms of government, we believe Presbyterianism best conforms to the biblical data outlined above.
There are two basic offices in our church–elder and deacon. In Scripture we find both teaching and ruling elders. The teaching elder or pastor is one who labors in the study of God's Word and prayer (Acts 6:4; I Jn. 5:17, Eph. 4:11). Ruling elders are elected to represent and serve local congregations (Acts 20:28; I Tim. 3:1-7; Titus 1:5-9). Along with pastors they are responsible for the spiritual oversight of the church.
The deacon is the other church office found in the N. T.(mentioned in Philippians 1:1). His responsibilities are listed in Acts 6:1-6 and his qualifications in I Tim. 3:8-13. Deacons minister largely to the physical needs of the church and, in our day, they oversee the physical property also.
Trustees are also church officers, not prescribed by Scripture, but required by law in most states for any incorporated body (such as a church). In our church, members of the session have been chosen by the people to serve as trustees. We also have other elected officials in the church. Caretakers care for church property, treasurers handle the offerings and a Sunday School Superintendent oversees Sunday School.
Presbyterian church government is based on a series of courts. The session, made up of the elders including the pastor(s), is charged with the spiritual care of the church. They are required to govern the church by receiving members, giving admonition or rebuke, settling controversies and differences and promoting the spiritual interests of the congregations. Elders are elected by the congregation.
The Presbytery is made up of the elders and ministers of a particular area (such as our "Great Lakes Presbytery"). The Presbytery receives and considers complaints and other matters brought before it by the sessions. As a body, it also licenses and ordains ministers and helps form or receive new congregations. It is responsible to promote the spiritual welfare of the churches under its care, always respecting the liberties guaranteed to individual congregations and churches under the Bible Presbyterian Church Constitution.
The Synod of the Bible Presbyterian Church includes pastors and representative elders from every congregation in the denomination. The Synod receives and considers all appeals and complaints concerning doctrine and discipline that are brought before it from presbyteries or sessions. It has the authority to form new presbyteries. It provides a bond of union, peace, correspondence, and mutual confidence among all our churches and seeks to promote love, truth, and holiness.
God's plan for His church is one of harmony and order (I Cor. 14:40). We follow the Bible Presbyterian form of government which is based upon Scripture. Leaders are chosen by the congregation to serve and direct them. Pastors and Elders together serve on the session. Individuals have the right of appeal to ministers and elders of their presbytery. All in the church is to be done that God alone might have the glory.
Thomas Witherow, The Apostolic Church: Which is it?
Constitution of the Bible Presbyterian Church, Form of Government, Chpts. I-VIII
Christian liberty refers to the freedom that Christians have to choose in the area of doctrine or ethics where the Bible is not explicit. There are many things that God has not revealed to us in the Scriptures. We believe He expects Christians to make responsible choices in these areas, guided by biblical principles and the Holy Spirit. The issue of Christian liberty is an important one, because some churches seek to "bind the conscience" of Christians by forcing them to adhere to doctrines or obey rules that are not commanded in Scripture. These are usually based on tradition or misinterpretations of Scripture, not explicit commands. Another reason it is important to understand the concept of Christian Liberty, is that Christians tend to differ about so many things (e.g. standards of dress, what entertainment is acceptable, alcohol, Lord's Day keeping, eschatology, baptism, Bible versions, etc.). If we don't understand this concept, we could become either pharisaical (condemning those who don't have our standards) or irresponsible–just doing what we want regardless of how it is affecting others.
We must determine if our conviction in an area is based on a clear command of Scripture or rather our own or church's determination of what is right. In Paul's day, one issue that divided Christians was whether or not to eat meat that had been offered to idols (I Cor. 8:4). Another was the question of vegetarianism (Rom. 14:2) and another, the keeping of Jewish "holy days" (Rom. 14:5). In his treatment of these controversies Paul makes it clear that these are activities that are not good or bad in themselves, but rather are areas in which a Christian has liberty to make his own choice (Rom. 14:14,20; I Cor. 8:9; 9:4-6; 10:23,29). So, the first thing to do is to determine if something is in the area of a command or a conviction. Am I doing or believing this thing because it is clearly and unmistakably taught in Scripture, or because my church or my own tradition favors it?
It must be pointed out that though God has not given us direct commands or prohibitions on every detail of life, He has given us precepts and principles that touch on almost every area. When trying to determine what is right or the best thing to do, these questions should be asked:
Is it lawful (I Cor. 10:23)? Has God strictly forbidden it? If so, the case is closed. Does it edify (10:23)? Does it build me up spiritually, physically and emotionally? Is it profitable to others (10:33)? Will it help those around me? Am I sure that it will not offend others (10:32)? Will it glorify God (10:31), make Him happy, make others think highly of Him? Is it worth imitating (11:1). Does it set a good example to follow? Is it something you could imagine Christ doing (11:1)? Am I sure that it will not enslave me. (6:12)? Am I controlled by it?
If you can honestly answer all the underlined questions in the affirmative, then do it and don't feel guilty.
In regards to others who have differing convictions than us in non-essential areas, there are two things to remember. First, we should not condemn them (Rom. 14:3,13). We should allow them to have their own personal convictions. Paul says we should "accept" or welcome them as brethren (14:1). Our fellowship is not based on uniformity of opinion, but on unity of relationship (14, 17). (See: Visible Unity of Believers p.43)
Secondly, we should temper our liberty by love. If what I'm doing becomes a "stumbling block" to another Christian, I should stop doing it or at least not flaunt it to his detriment (I Cor. 8:9-13; Rom. 14:13). Love for others, not self-edification, should be the supreme guiding principle of our lives (Rom. 15:1-3). We should seek peace and mutual edification and not make a "big deal" about minor issues (Rom. 14:19).
May God grant us the wisdom to discern God's will for us in regards to areas of liberty, and the grace to accept others who hold to different convictions. (See Appendix pg.26 "The Relative Importance of Revealed Truth” and “Visible Unity of Believer” pg. 43)
(Taken primarily from a document on this topic produced by The Presbyterian Church in America)
Concerning the Baptism of the Holy Spirit
Baptism of the Holy Spirit was promised by Joel and other prophets in the Old Testament (Joel 2:28,29; Is. 32:15; 59:21; Ezk. 36:26,27) as well as by John the Baptist and our Lord in the New Testament (Jn. 7:37-39; Mt. 3:11; Lk. 23:49; Acts 1:4-8; Jn. 14:16, 27:26; 15:26; 16:7-16). It found its fulfillment at Pentecost (Acts 2:16-21).
While public and external manifestations of the baptism of the Holy Spirit occurred on occasion in the Apostolic Age (Acts 2:1-4; 10:44-48; 19:6,7), Scripture teaches that the normal experience of the Spirit's baptism coincides with regeneration (Titus 3:5; Acts 2:38; Rom. 5:5; 8:9, I Cor. 12:13). It is therefore not to be viewed as a second blessing or special work of grace enjoyed by some, but not all Christians (I Cor. 12:3; Rom. 8:9-10; I Jn. 4:2) Every Christian received the Holy Spirit completely, not partially, when he received Christ as Savior.
Concerning the Life in the Spirit
Life in the Spirit begins with regeneration (Col. 2:13; Jn. 3:3-8; Eph. 2:1-5). The first manifestation of this life is the believer's calling on the name of the Lord for salvation (Rom. 10:13-14; Gen. 4:26; Joel 2:32; I Cor. 12:3). Assurance of salvation is not based on any experience, but on the Word of God that promises eternal life to all who believe (II Pt. 1:17-19; Ps. 19:7; Jn. 17:7,8,14,17; 20:31; Eph. 2:8,9; Heb. 11:6; I Jn. 5:13, 18-20). This assurance is to be cultivated by the continual and diligent use of God's means for our growth in grace–the Word, prayer, fellowship, baptism and the Lord's Supper (Phil. 2:12, 13; Acts 2:41,42; II Pt. 1:3-11).
Concerning the Filling of the Spirit
The filling of the Spirit denotes the dominion of Christ in our lives and occurs when one is led willingly by the Word through which the Spirit works (Gal. 5:25; Rom. 8:4,13,14; Gal. 3:3; 5:16,17). By their subjection to the Word of Scripture, believers grow in grace and receive the benefits of redemption freely through Christ (II Tim. 2:15; 3:16,17). The evidence of this spiritual growth is seen in the fruit of the Spirit, which is proof of their abiding in Christ and His Word abiding in them (Jn. 15:47; Gal. 5:22,23; Eph. 5:18-21). By the filling of the Spirit they are enabled to speak the truth of Christ with great boldness (Acts 4:13).
The Scripture commands every Christian to be filled continually by the Holy Spirit, and to grow spiritually by obedience to God's written Word and the proper use of the means of grace (Acts 2:41,42; Matt. 28:18-20; Eph. 5:18). When we neglect or ignore His Word or are disobedient to it, we are guilty of quenching and grieving the Holy Spirit (Eph. 4:25-30; I Thes. 5:19-22).
Concerning the Gifts of the Spirit
Spiritual gifts are granted to every believer by the Holy Spirit who apportions to each Christian "individually as He wills" (I Cor. 12:11; Heb. 2:4). Christians are to use these gifts to serve Christ in the work of His kingdom and for the edification of the body of Christ (Eph. 4:11-12; I Cor. 14:12, 26). All true believers receive some spiritual gift or gifts (I Cor. 12:7). No spiritual gift is to be despised, nor is it to be misused to bring glory to any other than to God (Jn. 16:14; I Cor.10:31; 12:21; 13:1-3). Specific spiritual gifts noted in Scripture are found in the following passages: Romans 12:3-8; I Cor. 12:8-10; Eph. 4:11-15.
Suggested Reading
Gardiner, Corinthian Catastrophe
John MacArthur, Charismatic Chaos
Hank Hanegraff, Christianity in Crisis
(See Appendix. pg. 36 "Some Things we Believe (and Why) regarding the Holy Spirit and Sign Gifts")
This section discusses the history and relationship of our church to the rest of the religious world.
Humanly speaking, our church had its conception in the mind of Pastor Bob Vandermey of the Grand Island Bible Presbyterian Church. Under "Pastor Bob's" leadership, that church established "The Armor Bible Presbyterian Church" as a branch church starting on March 9, 1969.
The little group began to meet in the home of Don and Joan Fakler. In 1970 they moved to the "storefront" building that is now the Armor Liquor Store next to Hoak's Armor Inn. The church grew slowly under the care of the Grand Island Church. In 1971 the land on which our church now stands was purchased, along with a parsonage. In 1972 the first pastor, Paul Foster, was called. The church grew and was soon meeting in the Armor Fire Hall.
On April 28, 1975 this "little flock" was organized as an autonomous local church, yet we continued to receive support, financial and otherwise, from the Grand Island Bible Presbyterian Church.
In 1976 another young pastor, fresh out of seminary, Russell Sukhia came to replace Paul Foster who had been called to work as a Christian School principal. That same year we broke ground for the first phase of the existing building on Powers Road. In August of 1977 the first service was held in the new building. The church began to grow more rapidly and our first assistant pastor, Bill Dickerson was called 1982.
After seven years of fruitful ministry, Russell Sukhia left to start a new church in Florida, and "lo and behold" his brother Doug was called to be Senior Pastor in the summer of 1983!
Bill Dickerson left for another work, and in September of 1987 our church called Joe Keller as assistant pastor.
In August of 1990 our building expansion was completed enough for us to occupy what is our sanctuary. The old building was converted into nurseries and office space. Matt Gold served as a youth pastor from 1991 to 1993.
In the summer of 1997 Mark Turner joined the pastoral staff as an assistant pastor.
We are a caring and sharing community of Bible-believers devoted to building each other in the faith and proclaiming the gospel of Jesus Christ to the lost by our words and our lives.
"Where Christ and His Word are Preeminent"
(See Appendix pg. 37 "Things a Church Should be Doing according to Scripture")
The Bible Presbyterian Church was formed June 4, 1937 to continue the witness of historic Presbyterianism in our country. It became clear in 1923 that great apostasy had gripped the church when in 1923, 10% of the ministers of the Presbyterian Church in the U.S.A. signed the "Auburn Affirmation." These ministers declared openly that five fundamental (basic, essential) teachings of Scripture were only "theories." They were: 1)the verbal inspiration of the Scriptures; 2)the virgin birth of Christ; 3)Christ's substitutionary atonement; 4)Christ's bodily resurrection and ascension; 5)Christ's supernatural miracles.
In 1929 two Auburn Affirmation signers were placed on the board of Princeton Seminary. In 1933 a booklet entitled "Rethinking Missions" was distributed by the PC, USA Mission Board which described missionary service as primarily social and cultural not evangelistic. This 349 page book contained modernistic statements such as the following:
". . . the non-Christian religions do contain elements of instruction for us. . . There are many . . . respects in which we may well be the learners . . . the relation between religions must increasingly hereafter take the form of a common search for truth (pp. 46-47)."
The well-known Pearl S. Buck who served as a PC, USA missionary to China, believed that all religions lead to heaven. In 1933 the General Assembly of the PC, USA rejected an overture to reform its mission board and purge it of unbelief. These events led a number of Bible-believing ministers to form a mission board in 1933 that would only send out Bible-believing missionaries who could hold to the Westminster Confession of Faith (The Independent Board for Presbyterian Foreign Missions). In 1934 the General Assembly ordered all ministers to leave the IBPFM and to support the church's official mission board. They refused on the grounds that this would require them to promote a false Gospel. Finally, in 1936 five Presbyteries suspended at least ten ministers from the ministry for supporting the IBPFM.
Realizing the unbelief could no longer be purged from the church, many ministers and churches left to form a new denomination that would be loyal to the true Gospel and the historic creed of the church. This "separation movement" resulted in two new Bible-believing Presbyterian denominations: the Orthodox Presbyterian and the Bible Presbyterian.
(See Appendix, pg. 39, "The Maintenance of Biblical Christianity")
On September 6, 1938, the first synod of the Bible Presbyterian Church convened. These founders began a seminary for the training of more Bible-believing ministers for their churches (Faith Theological Seminary). Other agencies were added as the need arose, including a home missions board and a college. Many resolutions have been passed by the synods of the church over the years against such issues as abortion, the National and World Council of Churches, homosexuality, etc., and for such things as the inerrancy of the Bible and the separated Christian life. The Bible Presbyterian Church has maintained a consistent biblical stand in opposition to the general apostasy of the church and in defense of orthodox Christianity.
(See Appendix, pg. 47, "The Presbyterian Family Connections")
Apostasy is literally a "falling away" or turning from a position once held. Theologically, it refers to "that form of heresy that denies revealed truth, yet claims continuing allegiance to God."
Jesus and Paul warned the Christian that "wolves in sheep's clothing"–apostates–would enter the flock (Mat 7:15; Acts 20:29). These predictions came true even in the New Testament Church (II Cor. 11:13-15; Galatians; Colossians).
The apostasy of this century is known as theological liberalism or modernism, which began with the denial of Scripture as the inspired, inerrant Word and then proceeded to the denial of every fundamental doctrine of the Christian faith. One characteristic of apostasy is a denial of the deity of Christ (II Pt. 2:1). Also, apostates often reject the work of Christ on the cross as an actual atonement for sin (Phil. 3:18). This strikes to the very heart of our salvation (Mark 10:45; I Pet 1:19, 24).
Today, apostates also use religious words to mask a humanistic, atheistic philosophy. Marxism and the communist revolution have been openly advocated and supported by liberal theologians under the title of "liberation theology."
Many ministers and theologians in Christendom today have the above characteristics of apostasy, as predicted in II Peter 2:2. The response of our Lord Jesus Christ to the apostasy of the scribes and Pharisees was exposure and condemnation (Mat 15:7-9; Mat 23:13-36). Jude tells us to"earnestly contend for the faith which was once delivered unto the saints" (Jude 3). We must not stand by idly and watch the truth of the gospel of Jesus Christ be maligned and perverted. Eternal souls are at stake. Every Christian needs discernment and courage to stand for truth and to oppose theological error.
God's Word states that faith in Jesus Christ brings us to fellowship with God and also with all God's children (I Jn. 1:3). I Cor. 12 (see esp. vv 12-13,25) teaches that we have become part of the one body of Christ, composed of all believers. As members of this body, we are admonished to demonstrate love and care for one another, since every member of a body is needed for the whole to function properly. Verse 25 warns us against schism and fighting between Christians. The love and concern which Christians are to have for the other members of the body of Christ must transcend denominational labels and doctrinal "sacred cows." While in this world, we will never all agree on every minor point of doctrine; yet, we have a biblical responsibility to practice a genuine love for all those who are members of Christ's body (John 13:33-35). (Appendix pg. 43 "Visible Unity of Believers.")
However, God has commanded that Christians and the church must take action to confront and discipline believers who are living in open sin (Mat 18:15-18; I Cor. 5:1-13; II Cor. 2:6-10). The purpose of church discipline is to protect the name of Christ, to preserve the purity of the church and to bring the offender to repentance and restoration. Mat 18:15-17 sets forth three steps that we are always obligated to follow whenever we seek to carry out church discipline. Excommunication from the church, according to Mat 18:17, comes as the result of a person's unrepentant continuance in his sin and his refusal to heed the authority which Christ has given to His true church to discipline sin.
While Christians are to demonstrate love to the whole body of Christ, we are warned that not everyone who claims the name "Christian" is genuinely a member of the body of Christ (Mat 7:15-23; Acts 20:28-30). We must determine if a person is a Christian by his belief and life, not by his profession or giftedness (Mat 7:22; II Thes. 2:9). A person may claim to be a believing Christian, yet teach heretical doctrine (II Pt. 2:1). In Gal. 1:8-9, Paul commands churches to reject anyone, even if they profess to be Christians, who preaches a "different" Gospel.
While we should always be respectful to every individual, II John 7-11 makes it clear that a Christian must not support a false teacher's ministry or even give Christian recognition to him, because to do so is to participate in his sin. We must never endorse Satan's preachers, especially when they wear our title of "Christian" (II Cor. 11:13-15). If they do not respond to correction they should be "rejected" (Titus 3:10).
In II Cor. 6:14-7:1 God forbids Christians to worship with or to have "Christian" fellowship with false religions or heretical Christians. We must bear in mind that the "Christian" cults (Jehovah's Witnesses, Mormons, Christian Science, etc.), Roman Catholicism and modernistic Protestantism preach a "different gospel" (Gal. 1:6 NASV) which is sending souls to hell. God's command in Rev. 18:4 is for Christians to come out of a "church" that has degenerated into a "synagogue of Satan" (Rev. 2:9). These are the biblical principals that led to the Protestant reformation in the 16th century and the exodus from mainline Protestant churches in the 20th century.
The disciplining of sin and heresy has often been labelled "unloving." Such actions should not be taken with a proud or hateful spirit (Gal 6:1). But if one has a love for God, for the testimony of His church and for the souls of others, then one has a responsibility to take up the scalpel of church discipline or separation to remove the cancer of sin and heresy from the church (Rev. 2:2,6). It would be unloving to let the cancer kill the patient for fear of offending him by pointing out his disease.
Francis Schaeffer, The Mark of the Christian
Francis Schaeffer, The Great Evangelical Disaster.
G.I. Williamson, The Westminster Confession of Faith, Chapters 23-24.
John Calvin, Institutes of the Christian Religion, Book 4, Chapters 1-2.
Bible Presbyterian Constitution, The Book of Discipline, Form of Government, Ch 2