Providence Baptist Church

 

The church first adopted our current doctrinal statement in 1996 by recommendation of the elders and a vote of the congregation.  This was shortly after the church voted overwhelmingly in 1995 to adopt elder leadership as our form of government.  After that time, the responsibility to maintain the doctrinal statement was vested with the elders.

The doctrinal statement is used to clearly outline what this local body teaches in public settings.  As such, in this revision we have renamed the document What We Teach, rather than What We Believe.  While this may be a subtle distinction, we have chosen to make it to reflect that not every member may believe exactly the same on every element in the doctrinal statement. 

Though it is not required for every member to fully agree with every component of the doctrinal statement, it is required for all who would teach to do so in conformity and not contrary to this doctrinal statement.  Where the church has taken a position on a doctrine as revealed in Scripture, we are aligning ourselves to teach in conformity to what has been articulated here.

This does not mean that members are not free to express other view points on second and third tier doctrines or to discuss other positions.  Examination of the Scriptures is always profitable and to be encouraged. 

However, this must be done as a corporate body under the leadership of the elders concerning the structured meeting and teaching of the church as this doctrinal statement defines what we will teach. 

Members should feel free to bring doctrinal concerns to the elders at any time for due consideration and potential amendment of this statement by unanimous agreement of the elders.

In addition to teaching in conformity to this statement, all elders and elder candidates must believe that these doctrinal positions are biblical positions and ones they can support and defend with a clear conscience. 

This does not preclude an elder or candidate from recognizing other interpretations of the sacred text on second or third tier doctrines; however, all elders must affirm these doctrinal positions as biblical, soundly defensible from Scripture, and be willing to teach in conformity to them.

In addition to changing the title of the document, this revision also includes a significant shortening of the eschatology (Last Things) section of the statement. 

The previous statement went into great detail on views of last things to the point that it overshadowed other doctrines based on the volume of text devoted to it.  This revision retains all the original meaning and intent but with much fewer words.

Finally, it is our desire to emphasize that no man-created document rivals the sacred text for being our rule of faith and practice. 

The Elders of Providence
Revised January 2010

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Introduction

This statement serves only as a guidepost to articulate what this church believes regarding key truths of Scripture.  We recognize there are alternate interpretations of some second and third tier doctrines that other true believers hold that conflict with these statements. 

It is our intention that this statement be used as a means to foster unity around the truths of Scripture this body holds currently and has held historically.

Providence Baptist Church, Ponca City, Oklahoma, is deeply and profoundly committed to the absolute authority of Scripture as the literal Word of God. 

Scripture itself teaches that it is the complete revelation of God to man and comprises the sole foundation for faith and Christian practice.  The Scriptures are verbally inspired (literally “God-Breathed”), inerrant (without error in any fashion), and infallible (completely reliable and authoritative) in all areas. 

The Scriptures constitute the complete and final revelation of God to man providing the full embodiment of the “faith which was once for all delivered to the saints” (Jude 1:3). 

This primacy of Scripture is the driving force behind all ministries of the church and is the foundation upon which the Christian life is built.  The primary means of “equipping the saints” is by the imparting of the Word of God into the lives of believers such that the Word “richly indwells” us. 

Doctrine is the concepts, principles, teachings, and understanding contained and revealed in Scripture.  Thus, doctrine is of vital importance in the lives of believers. 

Without sound doctrine, the believer is awash and open to error and being tossed about by waves of false doctrine and deceit.  The teaching of doctrine is thus an essential part of the mission of the New Testament church.

Because there are many different views and positions regarding the various doctrines taught in Scripture, the elders have adopted this doctrinal statement stating What We Teach.  This statement is intended to articulate and clarify what the elders of this congregation believe and teach. 

No man-made doctrinal statement can be viewed as replacing the final superiority of the Scriptures themselves.  Doctrinal statements such as this one are simply a means of outlining specific beliefs held in common by a body of believers as orthodox and evangelical beliefs resulting from proper interpretation of Scripture.

This doctrinal statement does not replace or diminish the “priesthood” of each believer and the associated accountability before God for a proper understanding and application of Scripture. 

A believer is not required to affirm every element of this doctrinal statement in order to be a member of this local church. 

Prospective members can use this statement along with the counsel of the elders in determining their individual alignment with the basic beliefs taught within this fellowship.  

However, all who would teach in any capacity are required to affirm and teach in conformity with the tenets of this doctrinal statement.

What We Teach consists of two major sections:  Doctrinal Statement and Doctrinal Applications and Perspectives.  The Doctrinal Statement section contains the presentation of specific doctrinal convictions drawn explicitly from the texts of Scripture.  This section is intended to clarify and amplify our basic theological position. 

The Doctrinal Applications and Perspectives section provides direct applications of Scripture and doctrine to contemporary issues and debates.  This section will regularly grow as additional issues are addressed by the elders. 

All of What We Teach is intended to be an “evergreen” document that will be revised as needed by unanimous agreement of the elders and affirmation of the congregation.

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The Holy Scriptures

We believe that the Bible is God’s written revelation to man, and thus the sixty six books of the Bible given to us by the Holy Spirit constitute the plenary (inspired equally in all parts) Word of God (1 Corinthians 2:7-14; 2 Peter 1:20-21). 

The Bible is the complete and final revelation of God to man providing the “faith which was once for all delivered to the saints” (Jude 1:3).  With the completion of the book of Revelation, the canon of Scripture was closed and God is no longer providing any new revelation of himself in this age. 

We believe that the Word of God is an objective, propositional revelation (1 Thessalonians 2:13; 1 Corinthians 2:13), verbally inspired in every word (2 Timothy 3:16), absolutely inerrant in the original documents, infallible, and God breathed.

We believe the literal, grammatical historical interpretation of Scripture which affirms the belief that the opening chapters of Genesis present creation in six literal days (Genesis 1:31; Exodus 31:17).

We believe that the Bible constitutes the only infallible rule of faith and practice (Matthew 5:18; 24:35; John 10:35; 16:12-13; 17:17; 1 Corinthians 2:13; 2 Timothy 3:15-17; Hebrews 4:12; 2 Peter 1:20-21).

We believe that God spoke in His written Word by a process of dual authorship. The Holy Spirit so superintended the human authors that, through their individual personalities and different styles of writing, they composed and recorded God’s Word to man (2 Peter 1:20-21) without error in the whole or in the part (Matthew 5:18; 2 Timothy 3:16).

We believe that, whereas there may be several applications of any given passage of Scripture, there is but one true interpretation. The meaning of Scripture is to be found as one diligently applies the literal grammatical historical method of interpretation under the illumination of the Holy Spirit (John 7:17; 16:12-15; 1 Corinthians 2:7-15; 1 John 2:20), and uses Scripture to interpret Scripture.

 The Bible is consistent with itself, as one divine Author inspired the complete text. It is the responsibility of believers to ascertain carefully the true intent and meaning of Scripture, recognizing that proper application is binding on all generations. Yet the truth of Scripture stands in judgment of men; never do men stand in judgment of it.

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God

We believe that there is but one living and true God (Deuteronomy 6:4; Isaiah 45:5-7; 1 Corinthians 8:4), an infinite, all knowing Spirit (John 4:24), perfect in all His attributes, one in essence, eternally existing in three Persons—Father, Son, and Holy Spirit (Matthew 28:19; 2 Corinthians 13:14)—each equally deserving worship and obedience.

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God the Father

We believe that God the Father, the first Person of the Trinity, orders and disposes all things according to His own purpose and grace (Psalm 145:8-9; 1 Corinthians 8:6). He is the Creator of all things (Genesis 1:1-31; Ephesians 3:9) and is completely self-existent and eternal. 

As the only absolute and omnipotent Ruler in the universe, He is sovereign in creation, providence, and redemption (Psalm 103:19; Romans 11:36). His fatherhood involves both His designation within the Trinity and His relationship with mankind having revealed Himself in the masculine form. 

As Creator He is Father to all men (Ephesians 4:6), but He is spiritual Father only to believers (Romans 8:14; 2 Corinthians 6:18).  He holds the divine attributes of justice, love, mercy, and holiness in complete and perfect balance.  God is absolutely holy and without any blemish of sin or error. 

He has decreed for His own glory all things that come to pass (Ephesians 1:11).  He continually upholds, directs, and governs all creatures and events (1 Chronicles 29:11).  He is omnipotent (“all powerful”), omniscient (“all knowing”) and omnipresent (“everywhere present”). 

In His sovereignty He is neither author nor approver of sin (Habakkuk 1:13; John 8:38-47), nor does He abridge the accountability of moral, intelligent creatures (1 Peter 1:17). 

He has graciously chosen from eternity past those whom He would have as His own (Ephesians 1:4-6); He saves from sin all who come to Him through Jesus Christ; He adopts as his own all those who come to Him; and He becomes, upon adoption, Father to His own (John 1:12; Romans 8:15; Galatians 4:5; Hebrews 12:5-9).

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God the Son

We believe that Jesus Christ, the second Person of the Trinity, possesses all the divine excellencies, and in these He is co-equal, co-substantial, and co-eternal with the Father (John 10:30; 14:9). 

We believe that God the Father created all things according to His own will, through the action of His Son, Jesus Christ, by whom all things continue in existence and in operation (John 1:3; Colossians 1:15-17; Hebrews 1:2).

We believe that in the incarnation (God becoming man) Christ surrendered only the prerogatives of deity but nothing of the divine essence, either in degree or kind. In His incarnation, the eternally existing second Person of the Trinity accepted all the essential characteristics of humanity and so became the God Man (Philippians 2:5-8; Colossians 2:9).

We believe that Jesus Christ represents humanity and deity in indivisible oneness (Micah 5:2; John 5:23; 14:9-10; Colossians 2:9).  In this oneness from the incarnation, Christ is completely God while at the same time completely man, literally the “God-man”. 

We believe that our Lord Jesus Christ was virgin born (Isaiah 7:14; Matthew 1:23, 25; Luke 1:26-35); that He was God incarnate (John 1:1, 14); and that the purpose of the incarnation was to reveal God, redeem men, and rule over God’s kingdom (Psalm 2:7-9; Isaiah 9:6; John 1:29; Philippians 2:9-11; Hebrews 7:25-26; 1 Peter 1:18-19).

We believe that, in the incarnation, the second person of the Trinity laid aside His right to the full prerogatives of coexistence with God, assumed the place of a Son, and took on an existence appropriate to a servant while never divesting Himself of His divine attributes (Philippians 2:5-8).  He lived a perfect and completely sinless life while on earth and provided the perfect sacrifice for every sin of every redeemed person throughout history.

We believe that our Lord Jesus Christ accomplished our redemption through the shedding of His blood and sacrificial death on the cross and that His death was voluntary, vicarious, substitutionary, propitiatory, and redemptive (John 10:15; Romans 3:24-25; 5:8; 1 Peter 2:24).

We believe that on the basis of the efficacy of the death of our Lord Jesus Christ, the believing sinner is justified before a righteous and holy God, freed from the punishment, the penalty, the power, and one day the very presence of sin; and that he is declared righteous, given eternal life, and adopted into the family of God, based solely upon the completed work of Christ (Romans 3:25; 5:8 9; 2 Corinthians 5:14-15; 1 Peter 2:24; 3:18, Ephesians 2:8-9).  This instantaneous justification is based completely on grace alone by faith alone in Christ alone (sola fide).

We believe that our justification is made sure by His literal, physical resurrection from the dead and that He is now ascended to the right hand of the Father, where He now mediates as our Advocate and High Priest (Matthew 28:6; Luke 24:38-39; Acts 2:30-31; Romans 4:25; 8:34; Hebrews 7:25; 9:24; 1 John 2:1).

We believe that in the resurrection of Jesus Christ from the grave, God confirmed the deity of His Son and gave proof that God has accepted the atoning work of Christ on the cross.

Jesus’ bodily resurrection is also the guarantee of a future resurrection life for all believers (John 5:26-29; 14:19; Romans 1:4; 4:25; 6:5-10; 1 Corinthians 15:20, 23).

We believe that Jesus Christ will return in glory, visibly, personally, and bodily to the  earth (Acts 1:9-11; 1 Thessalonians 4:13-18; Revelation 1:7, 20:4-6).

 We believe that the Lord Jesus Christ is the One through whom God will judge all mankind (John 5:22-23):

a. Believers (1 Corinthians 3:10-15; 2 Corinthians 5:10)

b. Living inhabitants of the earth at His glorious return (Matthew 25:31-46)

c. Unbelieving dead at the Great White Throne (Revelation 20:11-15)

As the Mediator between God and man (1 Timothy 2:5), the Head of His Body the church (Ephesians 1:22; 5:23; Colossians 1:18), and the coming universal King, who will reign on the throne of David (Isaiah 9:6; Luke 1:31-33), He is the final Judge of all who fail to place their trust in Him as Lord and Savior (Matthew 25:14-46; Acts 17:30-31).

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God the Holy Spirit

We believe that the Holy Spirit, the third person of the Holy Trinity, is a divine Person, eternal, underived, possessing all the attributes of personality and deity including intellect (1 Corinthians 2:10-13), emotions (Ephesians 4:30), will (1 Corinthians 12:11), eternality (Hebrews 9:14), omnipresence (Psalm 139:7-10), omniscience (Isaiah 40:13-14), omnipotence (Romans 15:13), and truthfulness (John 16:13).

In all the divine attributes He is co-equal and co-substantial with the Father and the Son (Matthew 28:19; Acts 5:3-4; 28:25-26; 1 Corinthians 12:4 6; 2 Corinthians 13:14; and Jeremiah 31:31-34 with Hebrews 10:15-17). 

We believe that it is the work of the Holy Spirit to execute the divine will with relation to all mankind. We recognize His sovereign activity in creation (Genesis 1:2), the incarnation (Matthew 1:18), the written revelation (2 Peter 1:20-21), and the work of salvation (John 3:5-7).

We believe that the work of the Holy Spirit in this age began at Pentecost when He came from the Father as promised by Christ (John 14:16-17; 15:26) to initiate and complete the building of the Body of Christ, which is His church (1 Corinthians 12:13).

The broad scope of His divine activity includes convicting the world of sin, of righteousness, and of judgment; glorifying the Lord Jesus Christ, transforming believers into the image of Christ and restraining evil in the world (John 16:7-9; Acts 1:5; 2:4; Romans 8:29; 2 Corinthians 3:18; Ephesians 2:22, 2 Thessalonians 2:8-9). 

We believe that the Holy Spirit is the supernatural and sovereign Agent in regeneration, baptizing all believers into the Body of Christ (1 Corinthians 12:13).  The Holy Spirit also indwells, sanctifies, instructs, empowers them for service, and seals them unto the day of redemption (Romans 8:9; 2 Corinthians 3:6; Ephesians 1:13).

We believe that the Holy Spirit is the divine Teacher, who guided the apostles and prophets into all truth as they committed to writing God’s revelation, the Bible. Every believer possesses the indwelling presence of the Holy Spirit from the moment of salvation, and it is the duty of all those born of the Spirit to be filled with (controlled by) the Spirit (John 16:13; Romans 8:9; Ephesians 5:18; 2 Peter 1:19-21; 1 John 2:20, 27). 

We believe that the Holy Spirit administers spiritual gifts to the church. The Holy Spirit glorifies neither Himself nor His gifts by ostentatious displays, but He does glorify Christ by implementing His work of redeeming the lost and building up believers in the most holy faith (John 16:13-14; Acts 1:8; 1 Corinthians 12:4-11; 2 Corinthians 3:18).

We believe, in this respect, that God the Holy Spirit is sovereign in the bestowing of all His gifts for the perfecting of the saints today and that speaking in tongues and the working of sign miracles in the beginning days of the church were for the purpose of pointing to and authenticating the apostles as revealers of divine truth, and were never intended to be characteristic of the lives of believers (1 Corinthians 12:4-11; 13:8-10; 2 Corinthians 12:12; Ephesians 4:7-12; Hebrews 2:1-4). 

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Man

We believe that man was directly and immediately created by God in His image and likeness.  God created man, as well as all other life, directly in final form without any means relating to the theory of evolution. 

Man was created unique among all creatures by having an eternal soul and capacity to know God.  Man was created free of sin with a rational nature, intelligence, volition, self determination, and moral responsibility to God (Genesis 2:7, 15-25; James 3:9). 

We believe that God’s intention in the creation of man was that man should glorify God, enjoy God’s fellowship, live his life in the will of God, and by this accomplish God’s purpose for man in the world (Isaiah 43:7; Colossians 1:16; Revelation 4:11).

We believe that in Adam’s sin of disobedience to the revealed will and Word of God, man lost his innocence; incurred the penalty of spiritual and physical death; became subject to the wrath of God; and became totally depraved by being inherently corrupt and utterly incapable of choosing or doing that which is acceptable to God apart from divine grace.

With no recuperative powers to enable him to recover himself, man is hopelessly lost. Man’s salvation is thereby wholly of God’s grace through the redemptive work of our Lord Jesus Christ (Genesis 2:16-17; 3:1-19; John 3:36; Romans 3:23; 6:23; 1 Corinthians 2:14; Ephesians 2:1-3; 1 Timothy 2:13-14; 1 John 1:8).

We believe that because all men were in Adam, a nature corrupted by Adam’s sin has been transmitted to all men of all ages, Jesus Christ being the only exception.

All men are thus sinners by nature, by choice, and by divine declaration (Psalm 14:1-3; Jeremiah 17:9; Romans 3:9-18, 23; 5:10-12).

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Salvation

We believe that salvation is wholly of God by grace on the basis of the redemption of Jesus Christ, the merit of His substitutionary sacrifice by death on the cross, and not on the basis of human merit or works (John 1:12; Ephesians 1:7; 2:8-10; 1 Peter 1:18-19).  Salvation is brought about only by grace alone through faith alone in Christ alone.

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Regeneration

We believe that regeneration is a supernatural work of the Holy Spirit by which the divine nature and divine life are given (John 3:3-7; Titus 3:5).

It is instantaneous and is accomplished solely by the power of the Holy Spirit through the instrumentality of the Word of God (John 5:24), when the repentant sinner, as enabled by the Holy Spirit, responds in faith to the divine provision of salvation.

Genuine regeneration is manifested by fruits worthy of repentance as demonstrated in righteous attitudes and conduct.

Good works will be its proper evidence and fruit (1 Corinthians 6:19-20; Ephesians 2:10), and will be experienced to the extent that the believer submits to the control of the Holy Spirit in his life through faithful obedience to the Word of God (Ephesians 5:17-21; Philippians 2:12b; Colossians 3:16; 2 Peter 1:4-10).

This obedience causes the believer to be increasingly conformed to the image of our Lord Jesus Christ (2 Corinthians 3:18). Such conformity is climaxed in the believer’s glorification at Christ’s coming (Romans 8:17; 2 Peter 1:4; 1 John 3:2-3).

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Election

We believe that election is the act of God by which, before the foundation of the world, He chose in Christ those whom He graciously regenerates, saves, and sanctifies (Romans 8:28-30; Ephesians 1:4-11; 2 Thessalonians 2:13; 2 Timothy 2:10; 1 Peter 1:1-2).

We believe that sovereign election does not contradict or negate the responsibility of man to repent and trust Christ as Savior and Lord (Ezekiel 18:23, 32; 33:11; John 3:18-19, 36; 5:40; Romans 9:22-23; 2 Thessalonians 2:10-12; Revelation 22:17).

Nevertheless, since sovereign grace includes the means of receiving the gift of salvation as well as the gift itself, sovereign election will result in what God determines. All whom the Father calls to Himself will come in faith and all who come in faith the Father will receive (John 6:37-40, 44; Acts 13:48; James 4:8).

We believe that the unmerited favor that God grants to totally depraved sinners is not related to any initiative of their own part nor to God’s anticipation of what they might do by their own will, but is solely of His sovereign grace and mercy (Ephesians 1:4-7; Titus 3:4-7; 1 Peter 1:2).

We believe that election should not be looked upon as based merely on abstract sovereignty. God is truly sovereign but He exercises this sovereignty in harmony with His other attributes, especially His omniscience, justice, holiness, wisdom, grace, and love (Romans 9:11-16).

This sovereignty will always exalt the will of God in a manner totally consistent with His character as revealed in the life of our Lord Jesus Christ (Matthew 11:25-28; 2 Timothy 1:9).

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Justification

We believe that justification before God is an act of God (Romans 8:33) by which He declares righteous those who, through faith in Christ, repent of their sins (Luke 13:3; Acts 2:38; 3:19; 11:18; Romans 2:4; 2 Corinthians 7:10; Isaiah 55:6-7) and confess Him as sovereign Lord (Romans 10:9 10; 1 Corinthians 12:3; 2 Corinthians 4:5; Philippians 2:11).

This righteousness is apart from any virtue or work of man (Romans 3:20; 4:6) and involves the imputation of our sins to Christ (Colossians 2:14; 1 Peter 2:24) and the imputation of Christ’s righteousness to us (1 Corinthians 1:30; 2 Corinthians 5:21).

By this means God is enabled to “be just and the justifier of the one who has faith in Jesus” (Romans 3:26).

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Sanctification

We believe that every believer is sanctified (set apart) unto God by justification and is therefore declared to be holy and is therefore identified as a saint. This sanctification is positional and instantaneous and should not be confused with progressive sanctification.

This sanctification has to do with the believer’s standing, not his present walk or condition (Acts 20:32; 1 Corinthians 1:2, 30; 6:11; 2 Thessalonians 2:13; Hebrews 2:11; 3:1; 10:10, 14; 13:12; 1 Peter 1:2).

We believe that there is also by the work of the Holy Spirit a progressive sanctification by which the state of the believer is brought closer to the standing the believer positionally enjoys through justification.

Through obedience to the Word of God and the empowering of the Holy Spirit, the believer is able to live a life of increasing holiness in conformity to the will of God, becoming more and more like our Lord Jesus Christ (John 17:17,19; Romans 6:1-22; 2 Corinthians 3:18; 1 Thessalonians 4:3-4; 5:23).

In this respect, we believe that every saved person is involved in a daily conflict—the new creation in Christ doing battle against the flesh—but adequate provision is made for victory through the power of the indwelling Holy Spirit.

The struggle nevertheless stays with the believer all through this earthly life and is never completely ended. All claims to the eradication of sin in this life are unscriptural. 

Eradication of sin in this life is not possible, but the Holy Spirit does provide for victory over sin (Galatians 5:16-25; Ephesians 4:22-24; Philippians 3:12; Colossians 3:9-10; 1 Peter 1:14-16; 1 John 3:5-9, 2 Peter 1:3-4).

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Security

We believe that all the redeemed once saved are kept by God’s power and are thus secure in Christ forever (John 5:24; 6:37-40; 10:27-30; Romans 5:9-10; 8:1, 31-39; 1 Corinthians 1:4-8; Ephesians 4:30; Hebrews 7:25; 13:5; 1 Peter 1:5; Jude 24).

 We believe that it is the privilege of believers to rejoice in the assurance of their salvation through the testimony of God’s Word, which, however, clearly forbids the use of Christian liberty as an occasion for sinful living and carnality (Romans 6:15-22; 13:13-14; Galatians 5:13, 25-26; Titus 2:11-14).

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Separation

We believe that separation from sin is clearly called for throughout the Old and New Testaments, and that the Scriptures clearly indicate that in the last days apostasy and worldliness shall increase (2 Corinthians 6:14-7:1; 2 Timothy 3:1-5).

We believe that out of deep gratitude for the undeserved grace of God granted to us and because our glorious God is so worthy of our total consecration, all the saved should live in such a manner as to demonstrate our adoring love to God and so as not to bring reproach upon our Lord and Savior.

We also teach that separation from all religious apostasy and worldly and sinful practices is commanded of us by God (Romans 12:1-2, 1 Corinthians 5:9-13; 2 Corinthians 6:14-7:1; 1 John 2:15-17; 2 John 9-11).

We believe that believers should be separated unto our Lord Jesus Christ (2 Thessalonians 1:11-12; Hebrews 12:1-2) and affirm that the Christian life is a life of obedient righteousness that reflects the teaching of the Beatitudes (Matthew 5:2-12) and a continual pursuit of holiness (Romans 12:1-2; 2 Corinthians 7:1; Hebrews 12:14; Titus 2:11-14; 1 John 3:1-10).

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The Church

We believe that all who place their faith in Jesus Christ are immediately placed by the Holy Spirit into one united spiritual Body, the church (1 Corinthians 12:12-13), the bride of Christ (2 Corinthians 11:2; Ephesians 5:23-32; Revelation 19:7-8), of which Christ is the Head (Ephesians 1:22; 4:15; Colossians 1:18).

We believe that the formation of the church, the Body of Christ, began on the Day of Pentecost (Acts 2:1-21, 38-47) and will be completed at the coming of Christ for His own at the rapture (1 Corinthians 15:51-52; 1 Thessalonians 4:13-18).

We believe that the church is thus a unique spiritual organism designed by Christ, made up of all born again believers in this present age (Ephesians 2:11-3:6).  The church is distinct from Israel (1 Corinthians 10:32), a mystery not revealed until this age (Ephesians 3:1-6; 5:32).

We believe that the establishment and continuity of local churches is clearly taught and defined in the New Testament Scriptures (Acts 14:23, 27; 20:17, 28; Galatians 1:2; Philippians 1:1; 1 Thessalonians 1:1; 2 Thessalonians 1:1) and that the members of the one spiritual Body are directed to associate themselves together in local assemblies (1 Corinthians 11:18-20; Hebrews 10:25).

We believe that the one supreme authority for the church is Christ (1 Corinthians 11:3; Ephesians 1:22; Colossians 1:18) and that church leadership, gifts, order, discipline, and worship are all appointed through His sovereignty as found in the Scriptures.

The biblically designated officers serving under Christ and over the assembly are elders (also called bishops, pastors, and pastor teachers; Acts 20:28; Ephesians 4:11) and deacons, both of whom must meet biblical qualifications (1 Timothy 3:1-13; Titus 1:5-9; 1 Peter 5:1-5).

We believe the importance of discipleship (Matthew 28:19-20; 2 Timothy 2:2), mutual accountability of all believers to each other (Matthew 18:5-14), as well as the need for discipline of sinning members of the congregation in accord with the standards of Scripture (Matthew 18:15-22; Acts 5:1-11; 1 Corinthians 5:1-13; 2 Thessalonians 3:6-15; 1 Timothy 1:19-20; Titus 1:10-16).

Church discipline as outlined in Scripture is a necessary part of church life and must be carried out faithfully by all members and leaders in every local church. 

The neglect of discipline deprives sinning members of their God-ordained means for restoration to fellowship and stains the body of Christ by allowing sin to go unbridled.

We believe Scripture teaches each local church is to be governed by a plurality of elders (pastors, shepherds, overseers) who are males that meet the qualifications outlined in Scripture (Titus 1, 1 Timothy 3). 

The Bible clearly teaches women are to have important roles in the life of the church but not in areas where they would teach or have authority over men in the church (1 Timothy 2:12). 

The elders lead or rule as servants of Christ (1 Timothy 5:17-22) and have His authority in directing the church. The congregation is to submit to their leadership (Hebrews 13:7, 17).  The elders should determine all matters of membership, policy, discipline, benevolence, and government (Acts 15:19-31; 20:28; 1 Corinthians 5:4-7, 13; 1 Peter 5:1-4). 

The elders cooperate with each other in the ministry and government of the church in a horizontal relationship with all being equal in authority to each other while serving in differing roles. 

The elders make all decisions for the church through unanimous consensus based on mutual submission and deference to each other and by separating preference from principle.

We believe the autonomy of the local church, free from any external authority or control, with the right of self government and freedom from the interference of any hierarchy of individuals or organizations (Titus 1:5).

We believe that it is scriptural for true churches to cooperate with each other for the presentation and propagation of the faith.  Each local church, however, through its elders and their interpretation and application of Scripture, should be the sole judge of the measure and method of its cooperation.

We believe that the main purpose of the local church is to teach the Word of God so that families and individuals may become strong in their faith.  The teaching of biblical doctrine is the main task of the local church elders. 

The church is to glorify God (Ephesians 3:21) by building itself up in the faith (Ephesians 4:13-16), by instruction of the Word (2 Timothy 2:2, 15; 3:16-17), by fellowship (Acts 2:47; 1 John 1:3), by keeping the ordinances (Luke 22:19; Acts 2:38-42) and by advancing and communicating the gospel to the entire world (Matthew 28:19; Acts 1:8; 2:42).

We believe the calling of all saints is to works of service (1 Corinthians 15:58; Ephesians 4:12; Revelation 22:12).

We believe the need of the church to cooperate with God as He accomplishes His purpose in the world. To that end, He gives the church spiritual gifts.

First, He gives men chosen for the purpose of equipping the saints for the work of the ministry (Ephesians 4:7-12), and He also gives unique and special spiritual abilities to each member of the Body of Christ (Romans 12:5-8; 1 Corinthians 12:4-31; 1 Peter 4:10-11).

We believe that there were two kinds of gifts given the early church: miraculous gifts of divine revelation and healing, given temporarily in the apostolic era for the purpose of confirming the authenticity of the apostles’ message (Hebrews 2:3 4; 2 Corinthians 12:12); and ministering gifts, given to equip believers for edifying one another.

With the New Testament revelation now complete, Scripture becomes the sole test of the authenticity of a man’s message, and confirming gifts of a miraculous nature are no longer necessary to validate a man or his message (1 Corinthians 13:8-12).

Miraculous gifts can even be counterfeited by Satan so as to deceive even believers (1 Corinthians 13:13-14:12; Revelation 13:13-14).  There are no longer any apostles or prophets.  The only gifts in operation today are those non-revelatory equipping gifts given for edification (Romans 12:6-8).

We believe that no one possesses the gift of healing today but that God does hear and answer the prayer of faith and will answer in accordance with His own perfect will for the sick, suffering, and afflicted (Luke 18:1-6; John 5:7-9; 2 Corinthians 12:6-10; James 5:13-16; 1 John 5:14-15). 

We believe that two ordinances have been committed to the local church: water baptism and the Lord’s Supper (Acts 2:38-42). Christian baptism by immersion (Acts 8:36-39) is the solemn and beautiful testimony of a believer showing forth his faith in the crucified, buried, and risen Savior, and his union with Him in death to sin and resurrection to a new life (Romans 6:1-11). It is also a sign of fellowship and identification with the visible Body of Christ (Acts 2:41-42).

We believe that the Lord’s Supper is the commemoration and proclamation of His death until He comes, and should be always preceded by solemn self examination (1 Corinthians 11:28-32).

We also teach that whereas the elements of Communion are only representative of the flesh and blood of Christ, the Lord’s Supper is nevertheless an actual communion with the risen Christ who is present in a unique way, fellowshipping with His people (1 Corinthians 10:16).

We believe the concept of the tithe as taught in the Old Testament is not operational for the church age.  The guidelines for giving in the New Testament (2 Corinthians 8:1-9,15; 1 Timothy 6:17-19) require giving with overflowing joy (“hilarious” giving) and beyond ability (“sacrificial” giving) continuously and enthusiastically. 

Giving can be goods as well as finances and does not have to go to or through the local church.  The amount of giving for each Christian is a matter of conscience and personal conviction before God based on Scriptural principles.

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Angels

Holy Angels

We believe that angels are created beings and are therefore not to be worshipped. Although they are a higher order of creation than man, they are created to serve God and to worship Him and to protect and minister to Christians (Luke 2:9-14; Hebrews 1:6-7, 14; 2:6-7; Revelation 5:11-14; 19:10; 22:9).

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Fallen Angels

We believe that Satan is a created angel and the author of sin. He incurred the judgment of God by rebelling against his Creator (Isaiah 14:12-17; Ezekiel 28:11-19), by taking numerous angels with him in his fall (Matthew 25:41; Revelation 12:1-14), and by introducing sin into the human race by his temptation of Eve (Genesis 3:1-15).

We believe that Satan is the open and declared enemy of God and man (Isaiah 14:13-14; Matthew 4:1-11; Revelation 12:9-10); the prince of this world, who has been defeated through the death and resurrection of Jesus Christ (Romans 16:20); and that he shall be eternally punished in the lake of fire (Isaiah 14:12-17; Ezekiel 28:11-19; Matthew 25:41; Revelation 20:10). 

Satan and his fallen angels, also called demons, are deceptive and powerful creatures that torment, mislead, tempt and lead men astray.  Even believers can fall for Satan’s lies and be oppressed, sifted, and mislead by Satan as he appears as an angel of light (2 Corinthians 11:14, Colossians 2:8, 1 Peter 5:8, Ephesians 6:11).

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Last Things (Eschatology)

The Second Coming

We believe that the period of great tribulation on the earth will be climaxed by the return of the Lord Jesus Christ to the earth as He went, in person on the clouds of heaven, and with power and great glory to introduce the millennial age.

He will then bind Satan and place him in the abyss, to lift the curse which now rests upon the whole creation, to restore Israel to her own land and to give her the realization of God’s covenant promises, and to bring the whole world to the knowledge of God (Deuteronomy 30:1-10; Isaiah 11:9; Ezekiel 37:21-28; Matthew 24:15-25, 46; Acts 15:16-17; Romans 8:19-23; 11:25-27; I Timothy 4:1-3; II Timothy 3:1-5; Revelation 20:1-3).

We also believe that before the tribulation, Christ will descend from heaven and at the sound of the trumpet the dead in Christ and all living believers will be caught up to meet the Lord in the air. It is the purpose of God, in the rapture, to save His own from the wrath destined for the world (I Corinthians 15:51-58; I Thessalonians 4:13-17; Revelation 3:10).

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Death

We believe that physical death involves no loss of our immaterial consciousness (Revelation 6:9-11), that the soul of the redeemed passes immediately into the presence of Christ (Luke 23:43; Philippians 1:23; 2 Corinthians 5:8), that there is a separation of soul and body (Philippians 1:21-24), and that, for the redeemed, such separation will continue until the rapture (1 Thessalonians 4:13-17). 

This initiates the first resurrection (Revelation 20:4-6), when our soul and body will be reunited to be glorified forever with our Lord (Philippians 3:21; 1 Corinthians 15:35-44, 50-54). Until that time, the souls of the redeemed in Christ remain in joyful fellowship with our Lord Jesus Christ (2 Corinthians 5:8).

We believe in the bodily resurrection of all men, the saved to eternal life (John 6:39; Romans 8:10-11, 19-23; 2 Corinthians 4:14), and the unsaved to judgment and everlasting punishment (Daniel 12:2; John 5:29; Revelation 20:13-15).

We believe that the souls of the unsaved at death are kept in hell under punishment, a constant literal and physical torment, until the second resurrection (Luke 16:19-26; Revelation 20:13-15), when the soul and the resurrection body will be united (John 5:28-29).

They shall then appear at the Great White Throne judgment (Revelation 20:11-15) and shall be cast into hell, the lake of fire (Matthew 25:41-46), cut off from the life of God forever (Daniel 12:2; Matthew 25:41-46; 2 Thessalonians 1:7-9) enduring torment throughout eternity.

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The Christian Life

Believers in Christ can know God personally and intimately.  To walk with and love Him is the ultimate goal of the Christian life.  To commune with Him should be the Christian’s greatest desire. 

Our final purpose on earth is to bring God glory and honor for we are trophies that show forth His grace, mercy, and wisdom.  We are not here to serve ourselves or have God serve us.  He is the Master of all and we exist in order to be servants of the eternal, sovereign God.

All believers in Christ should:

• Strive for maturity in the Christian walk,
• Pray continually to their heavenly Father,
• Live moral lives because they reflect the God they love,
• Avoid with a burning passion and determination all sins,
• Confess their sins in order to be walking in light and not in darkness,
• Share their wealth in the ministry of good deeds,
• Be responsible to the gospel and should be sharing with those who are lost. 

Believers in Christ still have the old man (the flesh) within even though this old man was positionally crucified with Christ.  Yet, the believer is in essence a new creature in Christ.  The new man is renewed and strengthened by true biblical knowledge.  Because of this, there is a spiritual and emotional conflict within that can be addressed only by the filling/control of the Holy Spirit.

When believers fall into the trap of heavy sins, restoration is possible.  Those who are spiritual can restore the fallen and this restoration is available to leadership as well (though not necessarily to their previous positions of leadership). 

True confession, repentance, and asking forgiveness if someone else has been harmed, are all necessary.  Often, time is essential for healing as well.

The church must be teaching the entire family from the Scriptures concerning life issues.  However, parents cannot become lazy, assuming the church will parent for them.  Spiritual and practical issues must filter into the practical daily living of the believer’s home environment.

Marriage is the most important earthly relationship.  The body of Christ is meant to support marriage and all doctrinal teaching should be constructed to strengthen family relations.  If there is heresy in the church it ultimately affects the family.

Christ’s love for the church exemplifies how a husband should love his wife.  Because the Christian father and husband sets the tone for the entire home, he has added responsibilities.  He:

• must treat his wife with respect and dignity and as a weaker vessel and a woman,
• must nourish his wife and protect her physically and morally,
• must not be lazy and irresponsible but provide for his family no matter the sacrifice,
• must not provoke his children to anger or exasperate them whereby they lose heart.

A husband must look upon his wife as a fellow heir of the grace of God.  If a husband mistreats his wife, his prayers will be hindered and God is dishonored.  God expects a man to love his wife as his own body, giving his all to her.  She is his helpmate and he must not resent her wisdom and advice for she is given to him to compensate for his shortcomings.

Fathers reflect their heavenly Father to their children.  A husband and father must be a patient example to his whole family.  Fathers cannot show favoritism and need to give their families plenty of attention and affection. 

In order to guide with words, he must first guide by example, guiding his children in the discipline and instruction of the Lord.

Fathers must pray with their children and read the Bible and Bible stories with them.  A husband must lead his family spiritually in home devotions, prayer, and initiate church attendance to hear the Word of God.

Husbands are responsible for the total protection of their families.  This includes physical as well as moral protection.  The husband should regulate television and monitor his wife’s and children’s friends and activities. 

A woman is to respect her husband by submissively obeying him.  If her husband is spiritually far from the Lord, she must be patient to win him by her gentle and quiet spirit.  A woman is a follower and though many deny it, a woman desires a strong and patient husband to lead her. 

Contrary to the feminist culture, a woman is a nourisher.  Her power is in her patience and love and her first obligation is to her home.  She has the power and duty to create an atmosphere of comfort and security in the home. 

She should have outside interests that stretch her talents but her first concerns revolve around the needs of her husband and children.  Her function does not diminish the fact that, before God, she is her own person.

Children are to be brought up to know the Lord through positive direction and example.  If raised wisely they are one of God’s most joyful gifts.  Children are to obey their parents in the Lord in all matters. 

Children must have corporal discipline for a proper Godly upbringing.  Children must also have formal instruction in the Word of God.  Biblical truth must be lived out before them in real-life situations by their father and mother. 

All believers, regardless of age, must honor their fathers and mothers throughout there lives.  Adult children have a biblical responsibility to care for their parents as they age and require care. 

All believers are also responsible to see to the physical and spiritual needs of all members of their families and not leave this responsibility to any government, agency, or welfare program.

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The Christian’s Conflict with the World

Individual Christians and the spiritual body of Christ as a whole are engaged in a spiritual struggle with the world system (the “world”).  The world has many ingrained philosophies that direct the thoughts and actions of those it affects.  Fads come and go but in their wake massive destruction engulfs even true believers in Christ. 

Satan is out to devour believers and destroy the church and its influence.  When the Scriptures use the term “world”, it is usually not speaking of the physical planet but of the “world system” and philosophies that surround the Christian and oppose Christ and biblical morality. 

The god of this world is Satan who schemes against believers.  Friendship with this world is hostility toward God.  According to James, if a believer is a friend of the world, he makes himself an enemy of God.  Whoever loves the world and the things of the world does not have the love of the Father in him. 

Some of the specific struggles the Christian has with the world are:

The pseudo-scientific THEORY of evolution has done great damage in distorting the truth about the world, the Bible, and the nature of man.  It attacks the FACTS of creation and the providence of God. 

The philosophies of humanism make man the measure of all things.  Man needs no god as he is a god unto himself with the ultimate power to accomplish anything.  Humanism boasts the accomplishments of man.

The concept of materialism, that things in and of themselves bring satisfaction, is the great lie of vain philosophies.  The “good life” popularly portrayed in society by television and movies with new cars, expensive houses, and a vast array of material possessions brings more destruction to Christians than many other ploys of Satan. 

Materialism misplaces proper priorities and brings on massive anxiety to keep up with false expectations of success.  Some Christians are taught and even believe that if they are not being “prospered” (by material means) then God is not blessing them – totally contrary to clear teaching of Scripture.

Secular hedonism is related to materialism but also affects morality.  The Greek word Hayday means “now”, “right now” and Haydonas means “the pleasure for right now”. 

Hedonists want it their way RIGHT NOW!  Living only for the moment – “you only go around once” and “life is short, play hard” are frequent contemporary slogans. 

Television and movies play a big role in sending the message that only the present counts.  Hedonism refuses to consider consequences or eternity.

 

The philosophy of existentialism is the partner of evolution.  The nihilistic French philosophers Sarte and Camus espoused the belief that nothing is absolute, embracing “existence for existence sake”. 

Each individual is the center of his own universe, specks on a small ball, spinning in space.  Then we die and enter a wasteland of nothing.  Nothing has eternal consequences or rewards so life is meaningless except to “do what you want”.

Secular Psychology (from Psuxa for soul, meaning “study of the soul”) has corrupted the biblical term soul.  Built on the foundation of evolution, secular psychology does not relate the soul to God but examines man as if God does not exist and man must fend for himself. 

In this “closed system” human beings become merely animals and not the special creation of an omnipotent God.  Secular psychology has invaded church counseling offices and evangelical colleges, attempting to merge what God says about man in the Scriptures with psychology’s claims that all man needs is mental or chemical adjustments. 

While the Bible tells us that man’s problem is that he is a sinner in need of a savior, psychology maintains that man is simply a “victim” and a product of his environment in need of affirmation and self-esteem.  What the Bible calls sin, psychology calls a disease or disorder.

Feminism is at its core the revival of the mother goddess worship of ancient religions.  Feminism is no longer about “equal pay for equal work” but about unbiblical and evil pursuits of power. 

Those focused on the destruction of patriarchal fatherhood really display a hatred of the Father image of God.  This movement, attempting to a-sexualize men and women, states that women are equal to men in all areas. 

One of the greatest dangers to evangelical Christianity is role replacement in the church.  As God ordained, leadership in the church must remain with godly men.  Women are not to be elders/pastors or teachers over men or serve in any capacity that has formal authority over men within the framework of the church. 

Women find their far superior role in educating younger women and children.  Women with young children at home are bound by Scripture to be “workers at home” raising and investing in their children rather than following the lies of materialism and the world to pursue careers and employment outside the home.

Inclusive Language is being adopted to accommodate feminism.  For example, fireman becomes firefighter, mailman becomes mailperson, chairman becomes chairperson, etc.  The word king is inappropriately masculine so deity replaces it. 

God the Father must become God the Father/Mother or Mother.  Inclusive language is brainwashing Biblical concepts and rational thinking.  The proper understanding of womanhood, manhood, and God the Father is being destroyed.

Homosexuality is unholy hedonism which claims its own rights no matter what the consequences.  Homosexuality is not an “alternate lifestyle” but rather an “abomination to God”, according to the Scriptures.  It does great harm to those who embrace it.

The concept of homosexual marriage is an abomination and a lie from Satan that attacks the very foundations of marriage and the family as ordained by God.  Homosexuality is not a “sexual orientation” or inborn characteristic of any person. 

Rather, it is a sinful, self-centered behavior for which Christ can provide deliverance.  The church must uphold the Biblical standard of calling homosexuality sin and offer hope in Christ to the sinner that repents. 

All Christians must continue to oppose through all legal means the further acceptance of homosexuality as “normal” within our society.

 

© Providence Baptist Church
Revised January 2010

 

 

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