Below are the positions (formerly called "resolutions") of the FBFI. These positions are listed here for the purpose of edification, education, and historical record. They are a record of the issues that were of importance to members of the FBFI at a given point in time. While many, maybe even most of these statements would be affirmed by the membership today, not all of them would or should. They are maintained here to provide an honest, historical record of the FBFI both past and present.
True biblical spirituality is the state and quality of life produced and governed by the Holy Spirit in a redeemed person. It is not a generic concern for a person’s immaterial good but is inseparable from the work of the Third Person of the Trinity. It is grounded in allegiance to Christ, discernment between truth and error, and obedience to the authority of God’s Word. It is a heart, soul, and mind controlled by the Spirit of God rather than human depravity, evidenced by disciplined conduct, moral integrity, and the fruit of the Spirit (Gal. 5:22-23; 2 Pet. 1:5-7). True biblical spirituality is therefore not self-defined or culturally constructed but objectively measured by conformity to Christ and submission to the Holy Spirit’s rule in belief and behavior (John 3:1-8).
The primary purpose of church discipline and pastoral accountability is the glory of God through the purity of the church. The Bible emphasizes the importance of accountability for church leaders, especially pastors, focusing on their moral and spiritual conduct (1 Timothy 3:1-7, Titus 1:5-9, James 3:1). Pastors are held to a high standard (1 Timothy 3:1-7 and Titus 1:6-9) because they are spiritual role models (1 Timothy 4:12) and are called to reflect Christ’s character (1 Peter 1:15-16). Trust and credibility are vital for maintaining community confidence (1 Timothy 3:2). The ethical stewardship of church resources is essential (2 Corinthians 8:20-21). Protecting the church’s reputation is crucial (1 Timothy 3:7). Therefore, the moral failure of a pastor requires swift and just action to protect the congregation by following Paul’s instructions in 1 Timothy 5:19-20 on addressing accusations against elders.
Matthew 18:15-17 establishes a process for church discipline. 1 Timothy 5:19-20 indicates that pastors should be disciplined publicly for the sake of the congregation. For instance, a pastor caught in a significant ongoing sin should not be allowed to claim that he repents and will not do it again to avoid public discipline. Sexual, financial, lifestyle, or theological sins which bring damage or disrepute on the church cannot be swept away with a quick repentance.
Galatians 6:1 encourages the restoration to church fellowship of those caught in sin, but only after genuine repentance and accountability measures. 2 Corinthians 7:8-13 indicates characteristics of genuine repentance; God-directed sorrow is shown by a carefulness of lifestyle, a clearing of one’s testimony, an indignation toward the sin, a fear of falling back into old sinful patterns, a desire for victory, a zeal for godliness, and making things right for God’s glory.
Pastors are rarely able to resume ministry in their church but may, except in the case of disqualifying sin, assume a new ministry elsewhere (Proverbs 6:32-33). As Charles Spurgeon said, “A man should not be restored to some form of pastoral ministry until his repentance is more widely known than his sin.”
Marijuana and other cannabis products are becoming increasingly accepted in our society. Christians should consider their response in light of their calling “to live soberly [prudently, with self-control], righteously, and godly in this present world” (Titus 2:12). The Bible does not speak specifically about marijuana use. However, it unequivocally and repeatedly condemns drunkenness (1 Corinthians 5:11; 6:10; Galatians 5:21; Ephesians 5:18; Romans 13:13-14). The Scriptures characterize drunkenness as “dissipation,” that is, wastefulness or debauchery. It also prohibits similar conduct (“such like” and “such things,” Galatians 5:21). As alcohol is intoxicating, so is marijuana. Cannabis impairs cognitive functions and damages mental health. It has been shown repeatedly to increase the risk of psychosis and psychotic behavior. It also significantly increases the risk of traffic accidents. The alarming increase in the potency of marijuana in recent decades intensifies its individual and social harms. God repeatedly urges Christians to exercise clear thinking and self-control (2 Timothy 1:7; Titus 2:2,6; 2 Peter 1:6), which are fundamental to our Christian identity (1 Thessalonians 5:6, 8), our walk in the Spirit, and our victory in the spiritual warfare (Galatians 5:16-23). Therefore, the “recreational” use of intoxicating or mind-altering substances is contrary to godliness.
In principle, there could be legitimate medicinal purposes for marijuana as there are for other strong drugs. But the therapeutic value of marijuana remains disputed and must not be used as a pretext for recreational use. Although certain marijuana derivatives, such as CBD, are not intoxicating, their use is not without problems. Normally CBD products are not regulated for purity and therefore may contain intoxicating substances. Christians should be careful to guard their testimony, especially when there is a close association between the products they are consuming and the drug culture. It is essential that believers show biblical and spiritual discernment in these questions (Philippians 1:9-11) and purpose to glorify God in their decisions (1 Corinthians 10:31).
Because of marijuana’s serious spiritual, health, and social harms, Christians should avoid the use of marijuana and intoxicating marijuana derivatives, exercise great caution in using non-intoxicating marijuana derivatives, and oppose marijuana’s legal and cultural acceptance.
[1] For support and elaboration of the technical claims made in this position statement, see David Shumate, “Why Marijuana is (Still) Wrong,” Frontline Magazine, vol. 25: no. 2 (Mar/Apr), pp. 6–8, 36.
Because socialism makes promises of a more equitable and less selfish utopian future, some believers think it is a better and more Christian economic system. Socialism, however, is inconsistent with a biblical worldview.
Socialism seeks to control business, industry, and individual wealth, primarily by taking from the wealthy and giving to the poor. This supplants individual responsibility and biblical stewardship. It discourages a biblical work ethic, undermines the family, and displaces generosity.
The Bible demonstrates the value it places on private property in every era (Gen. 4:2–4; 23:13–18; Job 1:1–3; Jer. 32:6–15; Mic. 4:4; Matt. 27:60; Luke 5:7, 10). Since God owns everything (Ps. 24:1; 50:10), people are accountable to Him for how they use their property (Luke 16:9–13). Under socialism, the state steps between an individual believer and his stewardship to God. Work is a gift from God (Gen. 2:15). It is only right that those who labor should enjoy its fruits (1 Tim. 5:18). There is no economic provision in Scripture for those who refuse to work (2 Thess. 3:10). Caring for the family and the needy is the responsibility of believing family members (1 Tim. 5:8). Under socialism, the government usurps this role. The sharing of goods in the early church was a voluntary act of love (Acts 4:34–35; 5:4). In a socialistic system, by contrast, coerced redistribution supplants voluntary generosity.
Although capitalism better reflects the biblical perspective on private property than socialism does, it can be cruel without the tempering influence of a Christian ethic. Love for others must control the bottom line. There are needs that cannot be met by the marketplace (Prov. 19:17). The Scriptures commend generosity (Prov. 14:31). Whereas socialism forces care of the poor upon all, Christians labor to give freely to the poor (Eph. 4:28).
See Kevin T. Bauder, “Is Socialism a Biblical Option?,” FrontLine magazine, vol. 33, no. 5 (Sept/Oct 2023), for a helpful article on the contrast between socialism and capitalism.
Gambling has become a significant social, cultural, and financial problem in our society today. Commercial gambling is now legal in forty-eight states. Sports betting is legal in most states, and nearly every state sponsors a lottery. Advertising for gambling apps, websites, and casinos is ubiquitous.
Gambling is often motivated by covetousness, but Christians should be content with what God has given (1 Tim. 6:6–10; Heb. 13:5) and should be more zealous to give than to receive (Eph. 4:28). Gamblers can win only at another’s expense, but believers should love their neighbors and seek their good (Matt. 22:39). Gamblers can become addicted, but believers should be controlled only by God and His Word (1 Cor. 6:12). Even as gambling becomes increasingly acceptable culturally, believers should not allow the world to set their standards (1 John 2:15–16). The thrill of gambling is inseparable from the possibility of unnecessary and illicit risk and reward, but believers should find their joy in Christ (Phil. 4:11).
Therefore, the FBFI encourages believers to abstain from gambling and to resist the expansion of commercial and governmental gambling. The FBFI also encourages churches to teach biblical stewardship, aid compulsive or addicted gamblers, and promote trust in God for the supply of our needs and generosity to supply the needs of others.
See FrontLine magazine, vol. 33, no. 5 (Sept/Oct 2023) for helpful articles on gambling.
God is unique in His deity: there is no god beside Him (Dt 4:39; 32:39; 2 Sam 7:22; Isa 43:10; 44:6; 1 Cor 8:4). He is separated from and supreme over all of His creation (Ps 83:18; 97:9; Isa 6:1-3; 40:12-17). As the only true God, He is worthy of exclusive worship (Ex 20:3; Dt 5:7; Ps 81:9; Hos 13:4) and total devotion (Dt 6:5; 10:12; 11:13; Josh 22:5; Mat 22:37; Mk 12:30). He is also separate from all evil, loving and embracing all that is good (Ps 33:5; 37:28; 100:5; Jer 9:24; Js 1:17) and hating and rejecting all that is evil (Deut 31:18; Isa 59:2; Pro 3:32; 6:16; 11:1, 20; 15:9; Hab 1:13). He therefore must be worshipped and served, not according to human notions (Exod 20:4; Dt 12:29-32; Mt 15:9; Mk 7:7) but according to His Word (Dt 12:32).
Because God is holy and all men are born sinners, those who would enter into a relationship with Him must be made holy as well (Lev 11:44-45; 19:2; 20:26; 21:8; Eph 1:4; 5:27; 1 Pe 1:15-16). Believers are justified and positionally sanctified through faith in Christ alone (Acts 26:18; Rom 5:1; 1 Cor 6:11; Gal 2:16; Heb 10:10). However, it is also God’s will that all believers live a life that is increasingly consecrated to Him (Rom 6:13; 12:1) and separate from evil (Job 28:28; Ps 34:14; Prov 16:17; 2 Cor 7:1; 1 Thes 4:3; 2 Tim 2:19-21). The desire for holiness is an essential mark of a true believer (Mat 5:8; 1 Jn 3:3). The practice of holiness is not legalism unless it is attempted in the power of the flesh (Gal 3:3; Col 2:23) or as a means of earning favor with God (Rom 3:20, 28; 4:4-5). Rather, practical holiness is a natural outgrowth of the work of the Holy Spirit and the believer’s spiritual communion with God through His Word (1 Cor 6:19-20; 2 Cor 6:14-18).
In the beginning, the entire creation was very good in God’s eyes (Gen 1:31; Ecc 7:29). The fall of Adam, however, affected the physical world and humanity, subjecting both to the curse of death, decay and futility (Gen 3:17; Rom 8:20), which will not be remedied until the revelation in glory of the sons of God (Rom 8:19, 21) and the institution of the new heavens and the new earth (2 Pe 3:10-13). Therefore the current physical world is not eternal, but rather is passing away (1 Cor 7:31; 2 Pe 3:10; 1 Jn 2:17).
The world as the spiritually organized system of fallen humanity is hostile to God (Jn 15:18-19; 17:14; 1 Cor 2:12), under the control of Satan (Eph 2:2; 1 Jn 5:19) and under the condemnation of God (1 Cor 11:32; Eph 2:3). It is oriented toward the present arrangement of things (1 Jn 2:16), substituting the glory of perishable, created things for the glory of the omnipotent, eternal Divine Creator (Rom 1:23), and living for this world instead of the world to come (Ps 17:13-15; Lk 8:14; 12:21).
Christians are not of the world but have been chosen out of it (Jn 15:19; 17:14) and crucified to it with Christ (Gal 6:14). Inordinate love for the things of this life – the desire for sinful physical pleasure, the covetous desire for possessions, and the arrogant pride associated with this life – is antithetical to the love of God (James 4:4; 1 Jn 2:15-16).
Therefore, believers are commanded to separate themselves from worldliness, not in the sense that they are to seek to isolate themselves from the physical world or the people in it (1 Cor 5:10), but in the sense that they must not be conformed to its way of thinking and living (Rom 12:2; Eph 4:17-19). Believers are called upon by God to reject the seducing attraction of the world, to refuse to participate in its deceitful works of darkness and to reprove them (Eph 5:11-13).
While societies, like individuals, can partially reflect the image of God in various ways (Gen 9:6; James 3:9), human culture and institutions are products of fallen humanity and thus reflect human depravity (Gen 6:11-12; 13:13; 15:6; Ps 9:17; Eph 4:17; Tit 1:12-13). An attitude of worship or inordinate respect toward worldly institutions or people – including athletes, entertainers, politicians, and the “rich and famous” – is idolatry (Ps 118:8-9; Jer 17:5). The attempt to mix worldly values and practices with Christian worship or ministry is also idolatry (Dt 12:30-32; 2 Cor 6:14-18). There are many manifestations of worldliness in modern Western culture including materialism (1 Tim 6:10), self-indulgence (2 Tim 3:4), the desire for prestige (Rom 12:16), sensuality (Gal 5:19; Eph 5:3) and a proud, partisan spirit (1 Cor 1:12; 3:4). However, there are certain aspects of culture that are often treated within broader evangelicalism as innocuous or morally neutral, but which in reality have significant spiritual and moral dimensions and should be treated with discernment by believers who seek to live a holy life.
Entertainment: Entertainment by its essential nature captivates and holds people’s attention in a way that is pleasurable or fascinating. It is, therefore, a very powerful tool for teaching in that it opens the mind to receive what is being taught. Because entertainment (like other communicative activities) “supercharges” instruction, it is not morally neutral but may be used for good or evil. Christians must make entertainment choices that honor God, that reject evil, that reflect good stewardship of their time and energy and that contribute to spiritual growth and effective service.
Music: Music is a capacity and an activity of persons, beginning with God (Zeph 3:17), extending to the angels (Job 38:7) and including humans (Ps 96:1). Music has the capacity for great spiritual influence and even without words communicates within a given culture and context (1 Cor 14:7-8). Therefore, music is not neutral. In addition, music is an important part of culture and of subcultures and powerfully expresses and reinforces shared values and group identity. Therefore, musical choices are not amoral, but must be made to the glory of God (1 Cor 10:31). Believers should seek to avoid all that is worldly, and Christian families, churches, and other institutions have the right and the obligation to give instruction concerning music and to set musical standards where appropriate. Fallen cultures consistently promote values and lifestyles that are hostile to God and His holiness and such values and lifestyles should be rejected and opposed by believers.
Worship style: Worship of God, including the use of music in worship, must avoid worldliness. In addition, music used in worship must always glorify God by giving a right opinion of who He is (Num 20:12; Eph 5:19). It must exalt Him rather than the musician and seek to please Him primarily rather than the hearer. (A spiritual hearer will be pleased when God is pleased.) It should not be used primarily as a technique to influence people but to honor God, Who alone can change people’s hearts. Pragmatism and syncretism in worship must be rejected by sincere worshippers. The issue of worship styles is that of the holy versus the worldly.
Dress and adornment. Spirituality does not consist of, nor is it achieved by external behaviors (Gal 3:3). True adornment consists of a proper spirit and appropriate attitude more than an external appearance (1 Pe 3:4). Nevertheless, external appearance reflects and communicates attitudes and values (1 Tim 2:9). The main purpose of clothing is to cover human nakedness, which has been rendered shameful due to the Fall and the consciousness of guilt (Gen 3:7, 21; Rev 3:18). Dress styles that are revealing, sensual or suggestive violate this fundamental principle of modesty, as does the use of dress as a means of status or self-exaltation (1 Tim 2:9). In addition, dress, grooming, and adornment serve to maintain biblical gender distinctions (1 Cor 11:13-15), and therefore dress styles that reflect gender confusion are anti-biblical (Dt 22:5).
While cultural norms influence what dress communicates, this must never be an excuse for believers to blindly go along with whatever is acceptable in the larger culture (Eph 4:17-18). Instead, believers must practice biblically and spiritually informed discernment. Christians must also beware that popular culture, including the fashion industry, often promotes styles and trends that reflect ungodly and worldly values. Therefore, Christians should resist their attraction and be careful not to promote them.
The FBFI reaffirms its historic institutional independence as stated in its “Constitution, Section 2”: “This fellowship shall be an independent and sovereign organization and as such, unrelated to any other organization or movement, but in fellowship with New Testament Fundamental Baptists everywhere. It shall exist to serve them.”
By way of implementation of this constitutional position and by way of governance, the FBFI continues to have no affiliation organizationally with any denomination, college, seminary, mission agency, or other religious institution.
Separation and Evangelical Deconstruction. In a 2021 article on Proclaim & Defend, FBFI President Kevin Schaal quoted Jordan Steffaniak as defining evangelical deconstruction in the following way, “By deconstruction, I mean the practice of re-examining previous beliefs and ultimately rejecting them, and by evangelical, I mean those who have deconstructed from their previous evangelical beliefs.” Schaal declared, “This is happening in such volume among younger evangelicals that it now has its own terminology. The Gospel Coalition produced a book entitled Before You Lose Your Faith to address the issue.”
The Apostle Paul in 2 Timothy 3:10-15 charged Timothy as a Christian and a pastor to stand firmly on the Scriptures as the foundation of the faith.
The FBFI calls upon Baptist fundamentalist pastors to carefully exegete and teach the Scriptures and in so doing to provide answers to their people in every realm relating to the Christian’s hope (1 Peter 3:15), recognizing that true believers do not depart from the faith. Those who depart from the faith were never genuine believers (1 John 2:19).
The FBFI calls upon Baptist fundamentalist pastors to give direction to their local congregations relating to personal holiness and testimony for Christ in such areas as dress, music, entertainment and other realms of Christian conduct.
Separation and the Southern Baptist Convention. Quoting further from the 2001 Resolution 01.06, “The FBFI expresses gratitude to God for changes in the Southern Baptist Convention nationally since 1979. We commend the reaffirmation of inerrancy, now a confessional requirement for its agencies — the seminaries, mission boards, and its publishing arm. Furthermore, we applaud the repudiation of homosexuality and the confessional commitment to a Biblical role for women. However, we exhort our brethren to continue reformation by opposing …ecumenism…. We also urge the perseverance at the state and local levels, purging the theological and moral decay. And, where purging is not possible, we urge Southern Baptists to withdraw and rebuild, showing fidelity to the Scripture.”
Dr. Larry Oats, FBFI board member and seminary professor, gave the following summary update in a 2019 presentation to the FBFI concerning the Southern Baptist Convention, “Another problem is an unwillingness to separate. Too often the SBC uses the doctrine of the autonomy of Baptist churches to justify heretical churches…and their convention loyalty keeps them funding ‘progressive’ organizations through the Cooperative Program…The primary issue for me, however, is lack of respect for Romans 16:15-17, ‘Mark them which cause divisions and offences contrary to the doctrine which ye have learned and avoid them.’ The SBC leadership has obeyed this partially, and I would suggest that they obey it selectively. So what does the SBC need to do? They need to increase their theological understanding of separation. Until then, the conservatives may maintain their political control, but they will continue to flounder theologically and promote or at least tolerate unbiblical theology and practices in their movement.”
Thus, the FBFI calls upon Baptist fundamentalist pastors to instruct their people in the doctrine of ecclesiastical separation and to lead the church corporately and the membership individually in consistently implementing separation in their conduct and associations.
The FBFI affirms that in His wise administration of the fallen world, God has provided for the distribution of humanity into different languages, families, and nations in order to hinder human rebellion and to encourage people to seek Him (Genesis 11:1-9; Acts 17:24-28). He also ordained human government to restrain evil and to promote good (Genesis 9:6; Romans 13:1-4; 1 Peter 2:14).
Until the physical and glorious return of Jesus Christ at the end of the present age, God providentially governs the world through nations and their rulers (Psalm 22:28; Isaiah 37:16). Governmental authority is ordained by God, who raises up rulers and nations, directs their affairs and holds them accountable for their actions (Romans 13:1; Daniel 2:37-38; 4:17, 25, 32; Proverbs 21:1; Psalm 9:17).
Since all people are sinners, no human society, nation, or political system can be perfect or can merit God’s favor. Nevertheless, in God’s grace, nations can enjoy His blessing to the extent that they conform to His righteous principles (Proverbs 14:34).
The FBFI believes that Christians should be thankful to God when nations reflect godly virtue, and their governmental systems protect ordered liberty (Proverbs 14:34; 29:2; Romans 13:4; 1 Timothy 2:1-3). However, regardless of the blessings that their nations afford, believers’ ultimate love and loyalty must be to the Christ (Matthew 10:37).
The FBFI holds that in countries where there is no ultimate human ruler, the “king,” which believers should honor, is the network of laws, institutions, and officials that make up the system of government. In such cases, individual citizens do not have the sovereign right to interpret the law for themselves but must respect the institutions and procedures that have been established for resolving legal and political disputes (Romans 13:7; 1 Peter 2:13-14).
We further hold that it is legitimate for believers to participate in the political process and assert their legal and civil rights (Acts 16:37; 22:25-27; 25:10-11). However, they must do so as stewards of God and never in a way that violates biblical commands or principles or brings reproach on Christ or His Gospel (1 Corinthians 6:1-11; 2 Corinthians 6:3).
Believers are obligated to acknowledge and respect governmental authorities and to obey them except to the extent that doing so would mean disobeying God (Romans 13:1-8; Titus 3:1; 1 Peter 2:13-14, 17; Daniel 3:16-18; 6:10; Acts 4:19-20; 5:29). When there may be a conflict between the commands of God and the commands of government, believers should as much as possible fulfill their obligations to both, for example, by making wise and respectful appeals and recommendations and by seeking God’s intervention (Matthew 22:21; Daniel 1:8-16).
Even where disobedience to human rulers is unavoidable due to a higher duty to Christ, believers must maintain a Christlike attitude and show respect for governmental authority, being willing to suffer for righteousness’ sake rather than for evildoing or for a rebellious spirit (1 Peter 2:19-23).
The FBFI recognizes that in cases where there is tension between obedience to God and the government, it is sometimes difficult to determine when a governmental decree must be disobeyed in order to obey God. We affirm, however, that when believers disagree with each other about this, they must do so in a kind and respectful manner, in the spirit of love and with deference toward one another. They must also respect the liberty of other believers and churches to follow belief and conscience, provided that this does not violate clear biblical commands or principles (Romans 14; Ephesians 4:1-3; Romans 12:10).
See Kevin T. Bauder, “Is Socialism a Biblical Option?,” FrontLine magazine, vol. 33, no. 5 (Sept/Oct 2023), for a helpful article on the contrast between socialism and capitalism.
The FBFI believes that all people, whatever their skin color or physical characteristics, are equally the offspring of God’s first created humans, Adam and Eve, and are thus made in the image of God (Genesis 1:26). We recognize that providentially God has allowed for great human diversity relating to individuals and ethnicities, establishing language groups (Genesis 11:1-9) and the “bounds” of men’s “habitation” that they might seek Him (Acts 17:26-27). He has also provided for social relationships between persons, setting “the solitary in families” (Psalm 68:6) and allowing the development of many “kindreds,” “tongues,” “tribes,” and “nations” (Revelation 7:9).
The FBFI rejects ethnic discrimination both past and present, affirming that while there is but one human family, race has historically been used inappropriately to create division and to abuse individuals from various ethnicities. The FBFI condemns any use of the Scriptures to justify discrimination and rejects any racial theory that elevates one ethnicity above all others or denigrates any ethnicity below another, recognizing that the sin of partiality (Leviticus 19:15; James 2:1-13) is rooted in man’s sinful pride.
As descendants of Adam, all humans are born in sin and alienated from God (Romans 3:23; 1 Corinthians 15:22). Therefore, the FBFI rejects as unbiblical any social theory that denies universal, inherent human sinfulness, that views racism or ethnocentrism as the root of all social and personal evil or that denies that every person needs redemption from sin regardless of their perceived race or ethnic background.
Believing that man’s standing before God is solely on the basis of his relationship with Jesus Christ (John 14:6), the FBFI affirms that the only biblical divide between humans relates directly to their standing before God (Galatians 3:28).
The New Perspective on Paul, fathered by E. P. Sanders, developed by James D.G. Dunn, and popularized by N. T. Wright, is not only erroneous exegetically but more importantly is heretical theologically as a nonevangelical understanding of the apostle Paul and the soteriological teachings of the New Testament.
First, the New Perspective reverses the Reformation’s proper understanding of Jewish legalism and its close analogy to the works-righteousness semi-Pelagianism of the Roman Catholic Church.
Second, the New Perspective misinterprets Paul’s transformation on the Damascus road as a calling instead of a conversion from Judaism to Christianity.
Third, the New Perspective sees justification as a secondary and sociological doctrine in Paul’s writings with no concept of the imputation of Christ’s righteousness to the believer resulting in a once-for-all acceptable standing before God.
Fourth, the New Perspective declares that “justification is not how someone becomes a Christian” (Wright, What Saint Paul Really Said, p. 125) and that the gospel is not about how one gets saved; rather, it is “an announcement about Jesus” (ibid., p. 60).
And fifth, the New Perspective proclaims that “justification, at the last, will be based on performance, not possession” (Wright, “Romans,” p. 440).
The FBFI affirms its doctrinal position that Paul rejected the Law as a means of salvation, not primarily because it was a barrier between Gentiles and Jews, as the New Perspective on Paul argues, but because of our inability to keep it (Gal. 3:10). Therefore, all who rely on the “works of the law” to be saved are cursed (Gal. 3:10a; Rom. 3:20), and only those who rely in biblical faith upon the sufficiency of the person and work of Jesus Christ are justified before God (Gal. 2:16; Rom. 1:17; 3:21).
The original social gospel of the nineteenth and twentieth centuries was the expression of the false theological idea of the universal fatherhood of God and brotherhood of man. The Bible teaches that the spiritual fatherhood of God extends only to those who are born again into His family by saving faith in Jesus Christ (John 1:12). Therefore, there is no spiritual brotherhood among all people but only among those in Christ.
Nevertheless, Christians can be said to be a part of the “neighborhood of man.” Christ taught us to love our neighbor as ourselves, and that our neighbors include those who need our help and whom we can help (Luke 10:25–37).
This principle should also dictate the approach believers take toward the current debate over Social Justice. Social Justice advocates within the church promote an ideologically driven social transformation, which they argue is either part of the gospel or a necessary corollary to it. Although the gospel is often given initial priority over social involvement, eventually social involvement gains parity and finally replaces the gospel altogether.
Regardless of the merits of social programs or reforms, these are not Christ’s commission to the New Testament church. His church is neither a political body nor a means for social justice. He created it to declare the whole truth of God revealed in His Word and to lead its members to believe and obey it in all aspects of their lives. As a consequence, believers will reflect their growing relationship with Christ as they fulfill their various civic responsibilities. Although both individuals and churches should strive to be good neighbors, their primary responsibility is spiritual and eternal rather than social and temporal.
Injustice exists because of sin, from which no individual or group is exempt. Therefore, the ultimate answer to all injustice is the gospel of Jesus Christ. In Christ we are one new people. Our ethnicity, biological gender, and position in life do not determine our worth before God, and they should not affect our brotherly love for each other.
Sadly, injustice will exist in the world until Christ returns. Until He reigns, our mission is to proclaim Him to the world, making disciples of all peoples, baptizing them and teaching them to be more and more like Him, and realizing that the ultimate solution to the injustice in our world is the unadulterated gospel of Jesus Christ.
God, the all-wise, all-righteous Creator and Ruler of the universe, always demonstrates His greatness, goodness, and holiness in all His dealings with His creation and with us, His creatures.[1]
The entire human race has rebelled against God and His rightful rule over our lives; we have forfeited any claim to the life and blessing found in God alone; and we are rightfully deserving of the full measure of God’s righteous anger and the entire weight of His divine and eternal judgment.[2]
God continues throughout the world to convince individuals of their sin and rebellion; to bring them to faith in His Son and our Savior, Jesus Christ; to deliver them from the rule of sin; and to give them abundant and eternal life and blessing.[3]
Nevertheless, as those redeemed and forgiven by the grace of God in Christ Jesus, we must confess that we have often been unmindful of the gravity of sin, of its life-destroying power and of its offensiveness to our Holy God. We have failed to mourn for people all around us lost and undone, without Christ and without hope in the world. We have also frequently had our focus drawn away from the glory of Jesus Christ and the greatness of His salvation and have been entangled by the allurements of this world.
Only God has the power to open our eyes to spiritual reality, to awaken and energize His servants to genuine love and holiness and to convince the lost ones of their great need and great danger.[4] Only God through Jesus Christ has the power to save from sin and destruction and to redeem for Himself a treasured and special people, zealous for holiness and service.[5]
First for ourselves: That we, by the Word and Spirit of God would have our understanding opened to the holiness of God, to the ugliness of sin, to the riches of God’s mercy, and to our great privileges and responsibilities as children of God and as ambassadors for Christ.[6] We pray that He would renew our love and gratitude toward Him, intensify our zeal to demonstrate His greatness and goodness to the world, and cause us to rejoice in His Son with joy unspeakable and full of glory.[7]
Second, for our churches: That God would cause the Word to be preached with genuine spiritual power and received in the heart so that it will produce spiritual fruit.[8] We pray that God would open the eyes of those who profess to be Christians but do not have a genuine saving knowledge of Christ, bringing them to an acute awareness of their true condition and danger and moving them to repentance and faith.[9] We pray that we would as local assemblies demonstrate the excellency of God by loving one another and by living in godliness and purity.[10]
Third, for our world: That the Holy Spirit would thrust out Christlike and Christ-empowered workers into His harvest.[11] We pray that the gospel would have free course and that many sinners would respond to the conviction of sin, righteousness, and judgment by the Holy Spirit and would be saved by grace through faith.[12]
In all this, we earnestly plead for God’s providential control and sovereign intervention to protect His people from the attacks of the Evil One and to convert all opposition into opportunities to glorify God and spread the gospel.[13]
[3] Isa. 45:22; John 3:16; Rev. 5:9; Col. 1:13.
[4] Isa. 42:6–7; John 16:8–11.
[5] Acts 26:15–18; Titus 2:14; 1 Peter 1:14–16.
[6] Eph. 1:16–18; 2 Cor 5:20; 7:1.
[7] Jude 20–21; 2 Cor. 5:14–15; Psalm 67:1–2; 1 Peter 1:8.
[9] 2 Cor. 13:5; Matt. 7:21; Eph. 5:14.
[10] John 13:34–35; 15:17; 1 Pet. 1:13–16.
[12] John 16:8–11; Acts 14:1; Rom. 4:16.
[13] Matt. 6:13; John 17:15; Eph. 6:10–20; Phil. 1:12; 2 Thess. 3:1–3.
God is the author and finisher of man’s salvation (Phil. 1:6; Heb. 12:2), which is the free gift of His grace alone (Acts 15:11; Rom. 11:5-6; Eph. 1:6-7; 2:5-8). God earnestly invites and commands all people to repent and believe the gospel of Jesus Christ (Isa. 45:22; 65:2; Matt. 9:13; 11:28; Acts 17:29-31; Rev. 22:17).
God desires and commands believers to preach the gospel and make disciples of all nations (Matt. 28:19-20; Mark 16:15; Luke 24:47-48). We must do this because his sovereign command compels us to duty (Matt. 28:18-19; Acts 5:29; 10:42) and his gracious redemption motivates us in love (2 Cor. 5:14). He emboldens us to speak the gospel courageously (Acts 4:29-31; Phil. 1:19-20) and enables us to live the gospel in a worthy manner (Eph. 4:1; Phil 1:27).
And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. (Rev. 22:17)
And the times of this ignorance God winked at; but now commandeth all men every where to repent. (Acts 17:30)
Although many believers avoid the study of Bible prophecy because of the misuse of prophetic passages and because of differences among interpreters, prophecy is a very important component of Biblical revelation and properly understood is a great blessing to God’s people. We should preach the whole counsel of God, including prophetic portions. Promises and predictions of the future are an integral part of both Old and New Testament preaching.
Prophetic teaching serves as a warning to the unsaved. It is also profitable for the believer’s life and ministry. The Scriptures promise a special blessing on those who study and apply prophetic teaching. Specific benefits include a greater appreciation for the glory and trustworthiness of God, a fuller understanding of the Person and work of the Lord Jesus Christ, the promotion of evangelistic zeal, a motivation for holy living and mutual exhortation, comfort in sorrow, encouragement in affliction, and a calming of fears.
We advocate the grammatical/historical approach to hermeneutics. This is also called literal or plain sense. Covenant theology is ambivalent on hermeneutics, using literalism to interpret most Scripture but employing a form of allegorism or figurative interpretation on much of prophetic literature. This is done to uphold the generic unity and continuity of Israel and the church as the one people of God in the outworking of the one redemptive covenant of grace.
We reject the non-literal position and advocate a consistent hermeneutic for the following reasons.
We affirm the premillennial return of Christ, that is, His future literal and bodily return in glory and His subsequent thousand-year reign over all the nations of the earth. We also affirm that His return and reign will bring about the spiritual and physical salvation of the nation of Israel and the fulfillment of the kingdom promised to the house of David. We affirm premillennialism and reject amillennialism and postmillennialism based on a literal understanding of Bible prophecy.
We believe in the pretribulational rapture of the Church to meet the Lord in the air and be with Him forever. We believe that nothing remains to be fulfilled prior to the rapture thereby making it an imminent event. We believe that this view of the rapture is correct for several reasons including the following:
Regarding the reality of the return of Christ: The doctrine of the second coming of Jesus Christ has always been considered one of the fundamentals of the faith. A denial of the return of Christ constitutes a denial of the veracity and faithfulness of Jesus Christ. We would call on all true Bible believers to separate ecclesiastically from anyone who denies the return of Christ. Regarding views on the millennium: We are committed to a premillennial position on the second coming of Jesus Christ. Orthodoxy has made room for various positions on the millennium. Nevertheless the difference in hermeneutic between the consistently literal approach of premillennialism and the partially allegorical approach of amillennialism and postmillennialism has an impact on ministry philosophy, cultural application and ecclesiology. Therefore this difference limits the level of cooperation between those who hold to these two views and those who hold the premillennial position.
Regarding the views on the rapture: While faithful people, implementing a normal, literal hermeneutic, have come to different conclusions regarding the timing of the rapture, we affirm the doctrine of a pretribulational rapture. We believe there is clear and compelling biblical evidence that the rapture will occur prior to a literal seven year tribulation period as described in Revelation 4-19.
Views on the millennium and rapture do not demand ecclesiastical separation but do limit cooperation. See Position Statement on limited participation (FBFI Resolution 09.03). We consider it legitimate for local churches, fellowships, and ministry institutions to include such a doctrine in their defining doctrinal statements as well as to make agreement on this doctrine a condition for membership or employment.
The following statement regarding marriage and sexual morality reflects the clear and consistent Biblical teaching, the consistent historical position of Christianity in general and of Fundamental Baptists in particular and has always been and remains the unwavering theological conviction of the FBFI. Adherence to the clear teaching of Scripture on marriage and sexual morality is and has always been fundamental to obedient, Biblical Christianity.
The FBFI reaffirms its position on the Southern Baptist Convention as stated in resolution 01.06, noting that the error of the “Evangelicals and Catholics Together” statement is now continued with the error of the “Manhattan Declaration”:
The FBFI expresses gratitude to God for changes in the Southern Baptist Convention nationally since 1979. We commend the reaffirmation of inerrancy, now a confessional requirement for its agencies—the seminaries, mission boards, and its publishing arm. Furthermore, we applaud the repudiation of homosexuality and the confessional commitment to a Biblical role for women. However, we exhort our brethren to continue reformation by opposing the ecumenism of Billy Graham and the “Evangelicals and Catholics Together.” We also urge the perseverance at the state and local levels, purging the theological and moral decay. And, where purging is not possible, we urge Southern Baptists to withdraw and rebuild, showing fidelity to the Scripture. Until Southern Baptists fully recognize and repudiate the destruction of neo-Evangelicalism [repudiate the destructive New Evangelical philosophy espoused by Billy Graham, Carl Henry, Harold Ockenga, and others] that has weakened their churches and seminaries, the Scriptural response of Fundamental Baptists must continue to be separation.
Together for the Gospel (T4G) is an organization founded by a group of conservative Evangelical men (Mark Dever, J. Ligon Duncan III, C. J. Mahaney, and Albert Mohler) for the avowed purpose of defending and promoting the gospel against false doctrine and practice. T4G seeks to fulfill its purpose principally through holding biennial conferences, publicly disseminating its message through its website, and facilitating the creation of a loose network of local fellowships of likeminded pastors.
From the standpoint of separatist Baptist Fundamentalism, T4G is important for at least three reasons. First, it publicly states the position of prominent voices within conservative Evangelicalism. Second, it concerns itself with doctrinal issues that are at the core of the Christian faith and message. Third, it reaches a large audience both within Evangelicalism and Fundamentalism.
The Fundamental Baptist Fellowship International acknowledges that T4G is a serious attempt within Evangelicalism to contend for the gospel. This attempt is manifested in a number of ways, including: (1) The delineation of orthodox truth and militant exposure of error through a series of doctrinal affirmations and denials and through conference presentations; and (2) the inclusion under the rubric of the “gospel” many core doctrines of the Christian faith as indispensible to its propagation and defense.
We applaud and pray for the genuine success of all sincere efforts to maintain and promote Biblical truth and practice. Nevertheless, we are greatly concerned by the signal failure of T4G to articulate and stand for the clear and crucial Biblical mandate of ecclesiastical separation. This omission is evident both in the movement’s basic organizational documents and in the conference sessions.
Although separation is not the only practice involved in contending for the faith, it is impossible genuinely to contend for the faith without a willingness to separate over the faith. The defense and confirmation of the gospel must include the proclamation and practice of separation because ecclesiastical cooperation with false teachers is both serious disobedience to the Scriptures and fatal to the long-term defense of the faith and purity of the church. History teaches that a great contributor to doctrinal error within Evangelicalism has come from the repudiation or disregard of the need for separation. Therefore, the failure to teach and promote this doctrine undermines T4G’s purpose.
We appeal to the leaders and participants of T4G to promote and defend not only the fundamentals of the faith but also the Biblical doctrine of separation, which is a necessary corollary and a clear command of our Lord. Such a promotion and defense does not necessarily involve identifying oneself with any particular group of separatists or the adoption of their particular verbal formulation of the doctrine. It does, however, demand a serious engagement with the pertinent Biblical texts, a clear articulation of the Biblical doctrine, and a genuine commitment to Biblical obedience. We acknowledge that there is a great cost associated with moving to a separatist position, especially when it cuts across friendships, institutional loyalties, and apparent ministry opportunities. Therefore we pray that T4G leaders and participants would have both courage and discernment in the articulation and application of this doctrine.
We also appeal to those separatists sympathetic to T4G to avoid the serious error of obscuring or undermining Biblical separatism through an unqualified endorsement of T4G. Such an error produces two tragic consequences. First, it does great injury to conservative Evangelicals by depriving them of a clear and unified witness to the indispensability of separation. Second, it causes great confusion within Fundamentalist churches and institutions regarding the critical importance of this Biblical teaching. While we can hope for the ultimate success of any endeavor that faithfully seeks to clearly articulate the essence of the faith, we must not jettison or cripple separatism in the process.
The FBFI recognizes that God’s Word forbids believers to be brought under the power of that which skews judgment and is addictive; that modern alcohol is a far more toxic substance than anything known in Bible times because distillation was unknown in the Biblical world; and that exegetical arguments for allowing for the consumption of wine or grain alcohol cannot appropriately be applied to modern distilled beverages.
Socially, we understand that the consumption of alcohol and its increasing availability and acceptability is consistently tied to violent crimes; that driving drunk is a leading cause of highway deaths; that alcohol contributes frequently to moral indecency through loss of inhibitions; that alcohol distorts godly judgment; that alcoholism is a leading destroyer of the family; that alcohol is a great destroyer of college students; that Fundamentalist leaders of previous generations fought tenaciously against the trade and consumption of alcohol; that social drinking often leads to alcoholic addiction; and that modern science allows for a vast number of beverage choices that are enjoyable, healthful, and free from the harmful effects of alcohol. Therefore, the FBFI emphatically affirms our historical stand against the consumption of alcohol as a beverage.
The FBFI affirms the fact that God-focused corporate worship is a New Testament mandate and that man-centered worship is disobedience. We also affirm that in addition to the moral and doctrinal qualities of music or other worship tools the associations of any worship tool have the potential of drawing worshippers away from God, even when there is nothing intrinsically wrong with the tool itself.
These associations include but are not limited to media type, publishers, lyricists, composers, recording artists, prominent theological movements and groups, and specific songs. We acknowledge that local congregations differ, and the impact of those associations will vary from congregation to congregation. Association influences vary based upon time, distance, and circumstance. We also acknowledge that final applications must always be a matter of local church discernment. The FBFI urges pastors and worship planners to diligently research and consider the associations of the tools they use in worship and be willing to refrain from using anything that distracts God’s people from obedient, faithful, sincere, and doctrinally sound worship of God.
The Fundamental Baptist Fellowship International calls upon every independent Baptist pastor to passionately give himself to the faithful exposition of the Word of God. The goal of such exposition should be to interpret accurately, to explain clearly, and to apply practically God’s Word to the people of God and the unsaved. Expositional preaching is not limited to book studies but is an approach to Scripture that seeks to discern and proclaim the authorial intent of the Bible text. Rather than reading man’s ideas or interpretations into the Bible (eisegesis), the faithful expositor must seek to exegete accurately and to proclaim practically what God communicates in the Bible. He, being guided and illumined by the Holy Spirit, must interpret the Bible from a normal, grammatical, historical, and contextual perspective. He must seek first to experience personal impact by the message of God’s Word and then to proclaim faithfully the message of God’s sacred texts to the congregation.
Given the fact that much of professing Christianity seems to be confused about the nature and duty of the local church, the FBFI encourages Fundamentalists to study and practice the New Testament teaching about the local church (including the distinction between the Church and Israel); to follow the model of the early church as revealed in Scripture; to emphasize the preeminence of the local church in God’s program for this age; to remain untangled from denominations and conventions; and to humbly practice biblical discipline and, if necessary, separation.
We believe and boldly affirm that the “good news” of the Christian gospel is founded upon the bloody, sacrificial, vicarious, and substitutionary death of the Lord Jesus Christ on the cross for our sins, His burial, and His bodily resurrection. All who receive the Lord Jesus Christ as Savior by means of repentant faith are justified (declared righteous) solely on the grounds of His shed blood. Necessary implications of these truths include that all human beings are Hell-bound sinners; that they are incapable of atoning for their sins, meriting justification, or contributing to their salvation; and that apart from a personal unreserved trust in the theanthropic Christ (God-man) and His cross work, each of us will be eternally judged by God. Additional implications of the Christian gospel which cannot be denied are Christ’s miraculous virginal conception/birth and sinless life, as well as His absolute equality with the Father and distinctive personality in the Triune Godhead (John 1:12; 2 Cor. 15:1–3; 2 Cor. 5:21; Rom. 3:21–26; Heb. 2:9; 1 John 2:2; Phil. 2:5–11).
Whereas,
The FBFI affirms the orthodox, historic, and, most importantly, Biblical doctrine of inspiration, affirming everything the Bible claims for itself, and rejecting, as a violation of Revelation 22:18–19, any so-called doctrine, teaching, or position concerning inspiration, preservation, or translation that goes beyond the specific claims of Scripture.
Whereas,
The FBFI urges Biblical Fundamentalists to be good stewards of the votes entrusted to them by God through our Constitution and support candidates who will
Whereas,
The FBFI affirms the legitimacy of a Biblically principled, well-run Sunday School in the local church for the evangelism of the lost, the edification of believers and families, and the fulfillment of the church’s mission throughout the world. While the Sunday school as an institution is not a New Testament requirement, the legitimate goals of the Sunday school are indeed New Testament mandates. We encourage churches within Baptist Fundamentalism to recommit themselves to evaluate and rebuild Sunday school ministries and to aid one another in planning, developing, and implementing effective Sunday school ministries for the glory of our Lord Jesus Christ.
Whereas we believe
Whereas Baptists have tenaciously embraced the principle of separation of church and state, the Fundamental Baptist Fellowship International
The FBFI warns its members that history teaches us that many social programs have led to theological compromise or have ended up as all social and no Gospel. The singular purpose of the church is to glorify God through world wide evangelism and discipleship, and there is no social mandate for the organized church parallel to the gospel. Realizing that there is disagreement over the propriety of churches involving themselves in evangelistic outreach through social programs, and realizing that many Fundamentalist churches are reaching people for Christ through such programs, the FBFI encourages Christians and local churches to practice individual soul liberty and refrain from condemning each other unnecessarily over the application of these principles. We express our full confidence in the power of the gospel to transform individual lives and as society as a result.
Recognizing the New Testament church’s obligation to win and disciple the world, the FBFI acknowledges the responsibility of fundamental Baptist churches to reach the growing number of immigrants in our communities regardless of their legal status. We urge churches to avoid making legal status, in any way, a condition of evangelism. But we also urge churches to practice and teach submission to human governmental authority as an essential aspect of Christian growth. Churches should act consistently in the matter, not treating the legal status of an immigrant differently from other issues of equivalent moral and spiritual import in the lives of church members. We recognize the autonomy of each local church to implement these principles in harmony with its own understanding and application of church polity.
While commending sincere men of science for recognizing the beautiful, intelligent, and clear evidence or our creator in nature, the FBFI reiterates our commitment to the Bible as our ultimate authority in all matters—including creation and the origin of the universe. We readily acknowledge our commitment to evaluate matters of science through the lens of the Word of God. We also see the approach of the ID movement as, at best, an insufficient tool for evangelism because of its appeal to science and human intellect apart from scripture. The salvation of a soul is a supernatural event that cannot occur apart from the truth of the Word of God and the enlightening work of the Holy Spirit. The Intelligent Design movement acknowledges general revelation, but is not necessarily Christian.
The FBFI declares without apology its commitment to the biblical, historical, and orthodox doctrine of a literal hell. Many who claim the name evangelical today deny the existence of a literal hell, and others who believe it are ignoring it in Bible preaching and teaching. We urge everyone who claims to be a Bible believer to continue to preach and teach this important doctrine so central to the teachings of Jesus Christ Himself. Let us boldly urge the lost to avoid the fires of hell through personal faith in our Lord and Savior Jesus Christ.
The FBFI expresses its rejection of the doctrine called “Theonomy” for the following reasons: It fails to see the clear biblical distinction between the Church and Israel. It is the out-growth of a post-millennial view of the return of Christ, which we reject. It sees the role of the Church as significantly social, expanding the scope of the Great Commission far beyond its biblical evangelistic and church planting focus. It violates the historic Baptist distinctive of separation of State from Church. In its quest for a religious state, it has the potential of pitting believers against human governments that Romans 13 clearly indicates they must obey. Its view of the Old Testament Law fails to recognize the New Testament treatment of the law as being, not a means of grace or government, but as a standard of measure intended to demonstrate to man his own sinfulness and the insufficiency of his own righteousness.
The FBFI realizes the great tool for ministry and discipleship the Internet can be, and we encourage those that do advance this tool to do so with New Testament principles in mind.
Use it wisely, considering the temptations and shipwreck that can be made through unfiltered and unaccountable Internet use.
Use it personally, avoiding the anonymity that often abandons the decorum that is Biblically appropriate between real people—such things as respect for age and elders, discretion with minors and children, consideration of position and wisdom.
Use it with restraint, avoiding the “knee-jerk” reactions and unbridled speech that commonly accompany private discussion. Remember that the whole world can see what is being written.
Use it with conviction, taking a stand for the things that are true and right and avoiding softness toward worldliness and compromise.
Many new technologies produce ethical challenges not envisioned by previous generations. We are confident that the ethical principles given us by the Word of God will guide us through this new ground. But we must be careful to apply those principles diligently. We encourage those who are involved in the use of the Internet for ministry to eagerly grapple with these issues from a Biblical perspective for the sake of the Kingdom and generations to come.
The New Perspective on Paul (NPP), fathered by E. P. Sanders, developed by James D. G. Dunn, and popularized by N. T. Wright, is not only erroneous exegetically, but more importantly is heretical theologically as a nonevangelical understanding of the apostle Paul and the soteriological teachings of the New Testament.
The FBFI affirms its doctrinal position that Paul rejected the Law as a means of salvation, not primarily because it was a barrier between Gentiles and Jews, as NPP argues, but because of our inability to keep 106 it (Gal 3:10). Therefore, all who rely on the “works of the Law” to be saved are cursed (Gal 3:10a; Rom 3:20).
While recognizing that the family is under attack in our nation and in many churches today, and recognizing that choice to have (or not have) age-graded ministries is the prerogative of individual local churches as God directs them, the FBFI denounces the doctrinally errant and schismatic teaching characteristic of the Integrated Church movement for the following reasons:
This movement is most prominently represented by Doug Phillips (Vision Forum) and R.C. Sproul Jr., among others.
We urge Fundamentalists to avoid getting swept up in the emotional, political, and often sensational debate concerning the issue of global warming but rather to apply clear Biblical principles to all areas of everyday life for the glory of God. We believe it is unwise and irresponsible to take one side or the other in the scientific debate surrounding this issue, and, therefore, the FBFI refuses to do so.
Be it resolved that the membership of FBFI calls upon all genuine Bible-believing Christians, including its chaplaincy, to exercise daily their God-given and constitutional rights to pray public and private prayers in the name of Jesus Christ.
The membership of the Fundamental Baptist Fellowship International wishes to express its gratitude and appreciation to Dr. David Innes, the members of Hamilton Square Baptist Church in San Francisco, and to the many volunteers from Northern California for their hard work, spiritual service, and Christian hospitality while hosting the 2006 national meeting. Your godly determination to be “a light shining in the darkness” in the midst of a great mission field of adversity has been an encouragement to us all. May the Lord multiply your efforts throughout the entire West.
By vote of the Board of Directors of the FBFI at the Winter Board Meeting in Atlanta, February 14, 2005, Resolution 02.11 (Advisory Board) was rescinded and a non-voting Advisory Board of new, younger men was established; members of the former Advisory Board and former members of the Executive Board were named as non-voting Board Members Emeritus. Board Members Emeritus shall be appointed without expiration of term while they are members in good standing of the FBFI or until resignation. Each Advisory Board member shall be a member in good standing of an independent, fundamental, separate Baptist church. They shall be elected a three-year term. At the end of the threeyear term, they shall be eligible for re-election for one additional term or nominated for the Board of Directors by unanimous consent of the Executive Committee.
The FBFI establishes the staff position of Executive Director, who shall serve as the Chief Operating Officer of the Fellowship and serving as its representative. He shall be a self-employed Baptist preacher authorized to raise his own support and conduct his own ministry, scheduling meetings in which he will promote the Fellowship, FrontLine Magazine, and the FBFI Chaplaincy. He shall be responsible to perform, delegate, and/or oversee all duties listed in a current job description prepared by the Executive Committee of the Fellowship. The Board of Directors shall work diligently toward the financial support of the Executive Director which the home office of the Fellowship shall receive and disburse. Until the position has full financial support, the Executive Director shall have liberty to retain all offerings/honoraria received in his personally scheduled meetings that are not specifically designated for the Fellowship or its ministries. If the position is filled by a man currently receiving ministry support that he has personally raised, that support may be received and disbursed by the FBFI, but shall continue to be the personal support of that man. In no case shall he raise personal support beyond the amount established by the Executive Committee. To be effective, he will need to raise support beyond his own personal support to fund the general expenses of the fellowship.
The FBFI rescinds Standing Resolution 01.11 and adopts the following guidelines and procedures for the FBFI Commission on Chaplains:
The Chairman of the Chaplaincy Commission shall serve as the Endorser. He and the Commission members shall be appointed by the Executive Board in accord with the FBFI Constitution, Article IV, Section 3, Paragraph (8), sub-paragraph (a). The FBFI recognizes the recommendation of the Armed Forces Chaplains Board (AFCB), and DoD regulations that the Endorser should be the Chief Executive Officer of the Endorsing Agency, or a duly elected and qualified Endorser who has served as a military chaplain for twenty years, no longer on Active Duty.
Although the discerning Christian can find helpful ideas and challenging thoughts is his books, Rick Warren and his Purpose Driven Life movement represents an incomplete gospel, a negligent carelessness in the use of scripture paraphrases, extreme pragmatism, and a disdain for biblical separatism. The FBFI rejects and warns against such a philosophy of ministry.
While recognizing much that is commendable in the ministry of John Piper, including his emphasis on a passionately God-centered life and his identity as a theological conservative, the FBFI has some genuine concerns about his doctrine and practice. John Piper teaches in his local ministry that miraculous sign gifts are continuing. Piper has also failed to separate from the Baptist General Conference which has deliberately chosen to tolerate the heresy known as open theism in its membership. He also enthusiastically endorses Daniel Fuller, who has championed the attack on the inerrancy of scripture in our generation. The great popularity of Piper’s writings, especially among younger fundamentalists requires that FBFI warn it members concerning Piper’s non-separatist position and, for those who read his works, to do so with careful discernment.
The Fundamental Baptist Fellowship International appreciates the recent surge in church planting in America and commends the church planters and their supporting churches. The population explosion in America, the loss of sound churches to a wrong philosophy of ministry, and the need to replenish and maintain our base of support for foreign missionary efforts forces the FBFI to believe the reseeding of our home land with Fundamental Baptist churches is necessary. In that “churches start churches” and that “healthy churches should be reproducing other churches,” we encourage all fundamental Baptists churches to be directly involved in church planting. We urge soul-loving, vision-minded, faith-living, optimistic, entrepreneurial young preachers to consider the call to church planting. God is able, the need is alarming, and the adventure is waiting.
While the FBFI applauds the desire of individuals and churches involved in the Emerging Church Movement to reach the younger generation with the gospel of Jesus Christ, it also offers caution to those involved or influenced by this movement because of its man-centered emphasis upon religious form, emotional experience, and popular appeal. While Bible believers need to be fervent in proclaiming to the lost the saving gospel of Jesus Christ, the presentation of the gospel message must be clearly based upon the Word of God, rather than the desires of man. It is a concern of the FBFI that the Emerging Church Movement is simply another passing wave of evangelicalism that will leave the younger generation empty and disillusioned with the things of God.
The membership of the FBFI wishes to express its utmost gratitude to the staff and volunteers of Faith Baptist Church for their warm, gracious and sacrificial hospitality in the 2005 annual fellowship. In addition, we wish to express to the people of Faith Baptist Church our sincere thanks for allowing your pastor to be our president, to share his time and your church resources so that this fellowship can exist. Your sacrifice and loving service is accomplishing much more than you know. Thank you.
Meeting in Atlanta, Georgia on February 9-10, 2004, the Executive Board of the FBFI received a letter from Dr. Rod Bell, dated January 26, 2004. This tender expression of full responsibility for the actions and events that led to Dr. Bell’s resignation from the Presidency of the FBFI on November 22, 2003, was a sincere request for forgiveness. Everyone in attendance was touched by the spirit and outstanding example of the letter. There were many supportive comments offered to verify Dr. Bell’s consistent, biblical response. This response, especially as expressed in his letter, and his accountability to his local church, is an exemplary demonstration of the great ministry he has had to us. After a season of prayer for the Bell family, the Board of the FBFI unanimously and humbly expresses forgiveness and continued love to our dear friend, Dr. Rod Bell, and resolves to build faithfully on the foundation he was used of God to provide during his near thirty years of leadership.
In recognition of the Christ-honoring ministry of Dr. J. B. Williams, a faithful servant of God, an expositor, a careful translator of the Word of God, and missionary statesman in the Great Commission whose leadership has influenced a generation of men to follow the Lord, we, the Fundamental Baptist Fellowship International, express our love, condolences and prayers for his family in this time of grief at his passing. We further resolve to thank the Lord for Dr. Williams and his family and to emulate the example of this wonderful man of God.
Encroaching liberalism in the early 20th Century gave rise to the initial protests of Christian Fundamentalism. At that time, Baptist Fundamentalists were particularly concerned about the Ecumenical Movement that followed the liberal infection of the Protestant denominations. Later, New Evangelicalism weakened even the Baptists, making clear the need for a strong, separatist Baptist Fundamentalism. In the early 21st Century, a new danger lurks in the so-called “Interfaith Movement.” Assemblies of professing Christians (including Roman Catholics), Hindus, Buddhists, Muslims, and other false religions meet in defiance of Christ’s clear statement in John 14:6 that He is the only way of salvation. The FBFI stands firmly against this disobedience and the cultural calls for “tolerance” of false religions when they deny the right of Christian evangelism. The claim that evangelism is a precursor to “terrorism” is absurd. This new movement is not the way to peace, but to the One-world Church of Antichrist. Peace is only in Jesus Christ, whom we must preach regardless of “political correctness.”
The Fundamental Baptist Fellowship International decries the unlawful use of the bench to destroy the benchmark of the Bible in regards to marriage. Marriage is not a secular institution, but rather one that is ordained and created sacred by God. Though God has granted government the authority to put some limitations upon marriage, eternal truths and principles are not subject to either change or the rulings of human courts. Given and defined by God from the very beginning, marriage is a holy and honorable union between one man and one woman for life. The specific language of Scripture allows for nothing other than for a man to leave his father and his mother, and to cleave unto his wife, and for the two of them to become “one flesh.” This human relationship is basic to the common good of a governed society, the church, and the home. Therefore, the FBFI supports the national and state efforts to amend their constitutions in order to reflect and protect the perfect design and will of God.
The Fundamental Baptist Fellowship International recognizes that the media has, at times, abused the term “fundamentalist”. In the minds of some, the term has been equated with “terrorist.” In recent usage, however, the term has returned to its historic meaning of “one who adheres to the basics or core values” by appealing to the original source. This usage recognizes that the “tolerance ethic” is incorrect because the clash in values goes to the very root of those values. Thus the media has begun to use terms such as “investing fundamentalist”, “secular fundamentalists”, and “religious fundamentalists” to show that fundamentalists act upon their core values. With this in mind, the Fundamental Baptist Fellowship International continues to identify ourselves as “Biblical fundamentalists” to demonstrate that we are appealing to the Bible as the basis for our values and core beliefs.
The Fundamental Baptist Fellowship International calls upon younger preachers to embrace and advance our Fundamental Baptist Heritage. While it readily recognizes that issues and trends change from generation to generation, it also acknowledges the need for doctrinal teaching that clearly enunciates the Biblical principles of ecclesiastical and personal separation existing in this day. Therefore, it urges young men to reject any temptation to lower biblical standards in order to gain acceptance of those in the world or among theologically accommodating Christian movements. It encourages younger fundamentalists to reject the tangential issues that unnecessarily divide fundamentalism and to base their faith and practice upon the perfectly balanced Word of God. The FBFI also appeals to younger preachers to maintain a two-pronged ministry emphasis of aggressive evangelism and solid biblical discipleship. It further urges younger and older preachers alike to provide biblically-based preaching with warm-hearted passion.
Historic fundamentalism exercised great latitude among the brethren regarding convictions over which good men disagree. Therefore, we must not so restrict this latitude in our day by narrowing our fellowship exclusively to those brethren with whom we agree on all points and thereby hinder the greater cause of Christ. We must continue to study, know, and defend the essentials and to agree to disagree, if necessary, on those which are not (such as philosophy of youth work, pastoral authority, political involvement, versions, certain aspects of Calvinism, dating, divorce, evangelism/discipleship methodology, etc.). As Baptists we certainly wish to practice the doctrine of individual soul liberty and allow others to do so, but we need to pursue unity in every biblical way that we can, especially in a day when there is much division over things not essential. Within the fundamental Baptist movement we must prioritize an active love for our brethren, so that we demonstrate a biblically-based tolerance towards those with whom we disagree.
The Fundamental Baptist Fellowship International commends FBFI chaplains for being faithful to the fundamentals of the faith, for being in the world, but not of the world, and for boldly proclaiming the true Gospel of our Lord Jesus Christ. Their steadfastness to the task during the Iraq War has been exemplary. They have touched the lives of American troops who are in constant danger because of terrorists and thugs. Further, the FBFI commends the United States military for their tireless effort in Iraq. The troops have demonstrated true American courage and compassion while making the greatest sacrifice. The FBFI extends its condolences to the families who have lost relatives in this conflict. We pledge ourselves to pray for the FBFI chaplains and US military who continue to put their lives on the line in an effort to protect our country and free another strategic country so that its people can live in peace and enjoy the inalienable right of true religious freedom.
The FBFI expresses sincere appreciation to Rev. Bradley Smith and the people of Bethel Baptist Church of Schaumburg, Illinois, for hosting the National Meeting of the Fellowship, June 15-17, 2004. We are well aware that Bethel Baptist has taken on this responsibility many times and continues to demonstrate an exemplary spirit of servant-leadership and sacrifice. We are deeply indebted to Bethel and its leadership for their consistent and regular blessings to the FBFI.
During the recent academic year, two tragedies at Christian colleges led to multiple deaths. The untimely loss of any potential Christian leader is painful and grievous, but these two accidents which caused the deaths of five students from Crown College and two students from Northland Baptist Bible College, brought unusual sorrow and loss. The FBFI wishes to express its deepest sympathies and Christian love to the students’ families, friends, and teachers as they face this time of loss. We regret this loss of life, and the great loss of potential future leaders and servants among Biblical fundamentalists, but we trust the Providential God of heaven even in this difficulty. May the God of all comfort be your sure foundation in this time.
The FBFI reaffirms its identity as a fellowship of individuals who hold to the Statement of Purpose and Statement of Faith in the FBFI constitution. We believe that this Fellowship is vital for the encouragement of godly men worldwide. As we move forward and face new battles, it is essential for us to be guided by the Spirit and Scripture in correctly identifying both friend and foe. We urge the leadership of the FBFI, both now and in the future, to carefully seek God’s face in knowing what issues are essential to our movement, and what issues are those on which godly men can agree to disagree. We must hold the concepts of unity and purity in dynamic tension. The spirit of our meetings must be gracious in areas where we legitimately disagree, yet bold in the defense of those foundational doctrines that bind us together. Through the ministries of the FBFI, we will always seek to encourage and strengthen the hands of God’s faithful servants. We appreciate the example of our President, Dr. Rod Bell, Sr., as he has taught and modeled the “Fellowship Principle,” and commit ourselves to upholding this standard as we face the challenges of the future holding a thoroughly biblical position with a thoroughly biblical disposition.
The FBFI expresses sincere appreciation to Dr. Chuck Phelps and the people of Trinity Baptist Church of Concord, New Hampshire, for hosting the National Meeting of the Fellowship, June 17-19, 2003. Their hospitality and servants’ hearts are exemplary, and their kindness to the Fellowship a great blessing.
The Fundamental Baptist Fellowship International affirms the view that homosexual and lesbian practices originate through sinful human choices and the rejection of God’s divine truth and ultimately incur God’s judgment upon those who deny and reject God Himself (Romans 1:24-27). Furthermore, these sins are perversions of God’s creative sexual design intended for a husband and wife to enjoy within the bonds of holy matrimony. In addition, the Fundamental Baptist Fellowship International believes that the gospel of Jesus Christ has power to deliver individuals living in sexual perversion from the power and penalty of their sin (1 Corinthians 6:9-11).
The Fundamental Baptist Fellowship International opposes the religion of Islam, which contradicts the Word of God, rejects the Deity of Jesus Christ, and denies that eternal salvation is the free gift of God. As a man-made religion, Islam holds its devotees in spiritual bondage and blindness. Further, we condemn the recent attempts made by ecumenical groups (such as the National Council of Churches) to blur the distinctions between Christianity and Islam. In addition, we denounce the murderous violence being carried out by some sects within Islam and its ongoing persecution of Christians, Jews, and other ethnic and religious groups.
The Fundamental Baptist Fellowship International reaffirms the historic position of Baptists concerning the separation of Church and State, although a pluralistic society must defend every American’s freedom to worship according to conscience and to proclaim publicly his faith without restraint. We hold precious the opportunity to teach truth and win souls in a free society. These freedoms are gifts of God. Sadly, as a result of the September 11 attack, some religious and secular leaders have equated ecumenism theologically with patriotism nationally. We reject this idea. Neither pluralism nor patriotism demand ecumenism. We love our country, and we are unashamedly patriotic. We consider the bold defense of biblical truth and the practice of biblical, ecclesiastical separation as proper stewardship of our freedoms as Americans and of our responsibilities as Christians.
Realizing that significant numbers of professing Fundamentalists continue to drift into New Evangelicalism, we grieve over this departure from Biblical separation and call for an unwavering commitment to a bold, militant defense of truth. As Fundamentalists, we must be willing to point out error and deal with it honestly, and when necessary, to separate from New Evangelicalism posing as Fundamentalism. We reaffirm our beliefs and practices concerning ecclesiastical and personal separation, and resolve to model Biblical love, intellectual honesty, diligent study, Scriptural preaching, appropriate debate, Holy Spirit dependence, joyful endurance, pure character, and gentleness of spirit, but deplore and forsake hypocrisy, unapproachableness, rashness, reactionism, contentiousness, and unteachableness.
The names “Fundamentalism” and “Fundamentalist” have served as honorable terms identifying those who hold unshakably and defend militantly the irreducible foundational teachings of the Bible. Even liberals acknowledge, “There is no mystery as to what the term meant when it was first coined.” Yet the news media have “co-opted” the term and identified terrorists of all types: Muslim extremists, rebellious militia groups, so-called Christian identity groups, abortion clinic bombers, and murderers, as “Fundamentalists.” Religious groups which have departed from orthodox Christian doctrine: Charismatics, faith healers, health-wealth preachers, and various cults, are called “Fundamentalists” by print and broadcast media. Corruption has resulted from misuse by some who call themselves Fundamentalists, claiming orthodox doctrine but rejecting the separation taught by Scripture, or adding their own interpretations and extreme positions claiming that all who do not agree with them have apostatized, identifying themselves as the only true Fundamentalists. The Fundamental Baptist Fellowship International decries this “hijacking” of the term and appeals to the media to learn the true meaning and cease this misappropriation. We appeal to those who are adding to the foundational doctrines of Biblical Christianity to cease attacking those who do not agree with their narrow views and to recognize that apart from the Biblical Fundamentals there is room for brotherly differences. At the same time we urge all true Fundamentalists to teach carefully the true meaning and history of the term. The Fundamental Baptist Fellowship International will continue to defend aggressively the foundational doctrines of our faith no matter by what name they may be known.
The Fundamental Baptist Fellowship International rejoices that the Constitution provides the protection of free exercise of religion, and believes that serving as a Chaplain in the US military neither causes nor requires a man to compromise. The decision to compromise is a work of the heart and mind and is not necessarily a function of any ministry, where clear principles of separation are not violated. We believe the Chaplain’s accountability to the Fundamental Baptist Fellowship International Chaplaincy Endorsing Agency and his own Fundamental Baptist church on matters of personal and ecclesiastical separation and on matters of faith and practice, make it possible for a Chaplain to serve as a Biblical Fundamentalist without compromise.
The men and women of the Fundamental Baptist Fellowship International wish to express their deepest condolences for our fellow citizens who lost life and property on American soil in the various attacks of September 11. We pray that the God of all comfort will sustain these victims of terrorism, by using this event to draw many people to Himself. We applaud the unswerving leadership of President Bush as he has skillfully guided his own nation and the free world through these troublesome times. We pledge our continued prayer for all those in authority over us, both secular and sacred, that we might truly “lead quiet and peaceable lives in all godliness and honesty.”
The Fundamental Baptist Fellowship International believes that the only view of the Bible that is consistent with the Sovereign God of Truth who has revealed Himself in written Word; with what that Scripture teaches; with consistent reason; and with historic orthodox theology is that of inerrant, plenary (full), verbal inspiration. In order to retain that inspired, inerrant message in languages other than the one in which the revelation was given, translations must accurately convey the meaning and “nuances” expressed in the very words of the original languages of Scripture. The current rush to produce translations which satisfy contemporary ideas about gender give evidence of the influence of a philosophy that is contrary to Biblical teaching—radical feminism. Rejection of the Bible’s distinctions in gender leads to rejection of the Bible’s authority and ultimately God’s authority. Attempts at gender-neutral (also called gender-inclusive or gender-accurate) translations provide an opportunity for the translators to inject personal ideas and interpretations into translation, obscuring or changing the meaning of the words of the Bible and depriving Christians of the opportunity of reading God’s word as it was given and of being guided by the Holy Spirit in their interpretation and application.
The Fundamental Baptist Fellowship International calls on all Bible believers to reject translations and philosophies of translation that violate principles of accuracy and Biblical authority in favor of a politically correct language and to warn others of the dangers inherent in such a philosophy. We further call upon Bible publishers to resist the appeal of “concerns of the modern audience” as motivation to produce Bible translations that are unfaithful to the original languages in wording and meaning. Current Gender-Neutral Translations include: NRSV New Revised Standard Version (1989); NCV New Century Version (1987, 1991); GNB Good News Bible: Today’s English Version Second Edition (1992); CEV Contemporary English Version (1995); GW God’s Word (1995) NIrV(1995); New International Reader’s Version (1995); NIVI New International Version Inclusive Language Edition (1995, 1996); NLT New Living Translation (1996); NLT revised edition New Living Translation (1996); Today’s International Version (New Testament, 2001).
The men and women of the Fundamental Baptist Fellowship International wish to express their deepest condolences for our fellow citizens who lost life and property on American soil in the various attacks of September 11. We pray that the God of all comfort will sustain these victims of terrorism, by using this event to draw many people to Himself. We applaud the unswerving leadership of President Bush as he has skillfully guided his own nation and the free world through these troublesome times. We pledge our continued prayer for all those in authority over us, both secular and sacred, that we might truly “lead quiet and peaceable lives in all godliness and honesty.”
The Fundamental Baptist Fellowship International expresses its sincere appreciate to Rev. Brad Smith and the people of Bethel Baptist Church of Schaumburg, Illinois, for hosting the 82nd National Meeting of the Fundamental Baptist Fellowship International. We appreciate their making their facilities available to us, and we thank the Lord for the attitude of service manifested by the people and staff. We pray for God’s continued blessing on this ministry.
Rescinded in 6.9
In light of the advancing age and increasing inconvenience in attending every meeting of the Board of Directors of the FBFI by some members, and since some Board members are no longer serving in the ministry full time as pastors or ministry leaders, leaving them with limited resources to participate in FBFI business, in accordance with the FBFI constitution, Article VI – Standing Resolutions, the FBFI hereby establishes an Advisory Board on which former members of the Board of Directors may serve at the President’s discretion.
Having passed resolutions in the past regarding our concern for the direction of AWANA and having appealed for relief from the compromised position of having to join an association with disobedient brethren in order to use the AWANA materials, the FBFI recognizes the effort to resolve this problem by ending the requirement for membership and charter fees to purchase materials. We are concerned, however, that although under the new arrangement, local churches will be able to purchase the materials without placing their ministries under the aegis of the AWANA organization, this accommodation of independent local churches will likely increase the misuse of orthodox materials by those who misrepresent their ministries as agreeing with the doctrinal position represented in AWANA publications. While there is increased recognition from AWANA of the autonomy of the local church, there is now decreased accountability from AWANA to local churches in maintaining doctrinal purity. We call on AWANA to guard against any deviation from orthodoxy and accommodation to the charismatic movement, and National Council of Churches in particular. We further call on fundamental churches to separate themselves from any AWANA-related camps, youth activities, Bible quizzing, and “Olympics” that put them into direct religious union with neo-evangelicals and other forms of compromise.
The Fundamental Baptist Fellowship International opposes the religion of Islam, which contradicts the Word of God, rejects the Deity of Jesus Christ, and denies that eternal salvation is the free gift of God. As a man-made religion, Islam holds its devotees in spiritual bondage and blindness. Further, we condemn the recent attempts made by ecumenical groups (such as the National Council of Churches) to blur the distinctions between Christianity and Islam. In addition, we denounce the murderous violence being carried out by some sects within Islam and its ongoing persecution of Christians, Jews, and other ethnic and religious groups.
The Fundamental Baptist Fellowship International reaffirms the historic position of Baptists concerning the separation of Church and State, although a pluralistic society must defend every American’s freedom to worship according to conscience and to proclaim publicly his faith without restraint. We hold precious the opportunity to teach truth and win souls in a free society. These freedoms are gifts of God. Sadly, as a result of the September 11 attack, some religious and secular leaders have equated ecumenism theologically with patriotism nationally. We reject this idea. Neither pluralism nor patriotism demand ecumenism. We love our country, and we are unashamedly patriotic. We consider the bold defense of biblical truth and the practice of biblical, ecclesiastical separation as proper stewardship of our freedoms as Americans and of our responsibilities as Christians.
The Fundamental Baptist Fellowship commends U.S. President George W. Bush for his courageous Christian viewpoints, in stark contrast to his predecessor. The men and women of the FBFI are united in their support for this God-fearing man, and vow their prayerful support for his cabinet, and the Congress with whom he will work. We pray that he will promote laws that enable God’s people to lead quiet and peaceable lives. We pray that he will succeed in enacting policies that protect the traditional family, unborn children, newborns, and all those who are dependent on others for their daily needs. We also pray that the Lord would close the mouths of those who would seek to destroy him and the values he upholds. We pledge ourselves to pray for both wisdom and strength for the President as he seeks to serve our country as a steward of God’s authority.
In light of the public attacks and false accusations upon the FBFI, its leaders, and other like-minded Fundamentalist institutions regarding their respective positions on the text of Scripture and translations, we reaffirm that within the historic orthodox doctrine of Bibliology these are matters of soul-liberty and should not be a test of fellowship for Fundamentalists. Since not all professors or pastors have expertise in the field of textual studies, disagreements regarding text or translation should be resolved by honest discussion as opposed to libelous contention. Those who repeatedly attempt to unnecessarily divide Fundamentalists over this issue and refuse to repent should be regarded as schismatics who must be rejected as the Word of God instructs (Romans 16:17-18; Titus 3:9-11; I Corinthians 3:10-17).
The FBFI expresses gratitude to God for the changes in the Southern Baptist Convention nationally since 1979. We commend the reaffirmation of inerrancy, now a confessional requirement for its agencies—the seminaries, Mission Boards and its publishing arm. Furthermore, we applaud the repudiation of homosexuality and the confessional commitment to a biblical role for women. However, we exhort our brethren to continue reformation by opposing the ecumenism of Billy Graham and “Evangelicals and Catholics Together.” We also urge perseverance at the state and local levels, purging the theological and moral decay. And, where purging is not possible, we urge Southern Baptists to withdraw and rebuild, showing fidelity to the Scripture. Until Southern Baptists fully recognize and repudiate the destruction of Neo-evangelicalism that has weakened their churches and seminaries, the Scriptural response of Fundamental Baptists must continue to be separation.
The FBFI recognizes that the modern “Praise and Worship” movement (which includes related music publishers and recordings) is a by-product of the Charismatic movement, with a similarly dangerous emphasis of promoting emotion over reason. We therefore urge discernment and caution in using Praise Choruses in any ministry of our churches. While we understand that simplicity and repetition have legitimate use as teaching tools, we note that they form the foundation for hypnosis as well. Since Christians are clearly instructed in Scripture to worship God in Spirit and in truth, we must avoid what Jesus called “the vain repetition of the heathen” (Matthew 6:7). The modern Praise Chorus uses bald repetition as a mantra-like phrase repeated over and over again for emotional incitement, not for instruction. We do not condemn all choruses per se, but appeal that choruses accompanied by appropriate music be used which teach truth rather than emotionally inciting the audience.
At this time in history when society is relentlessly pressuring believers to forgo worship for work on the first day of the week as well as seductively alluring them away from its spiritual refreshment to every sort of carnal amusement, the Fundamental Baptist Fellowship resolves to keep this day uniquely separate from the other days of the week. This resolve is justified in that Scripture reveals the first day of the week to have been of the Lord’s making for our heightened spiritual joy over the fact that on it He raised His Son from the dead (Psalm 118:22-24). This resolve is also justified by the New Testament church’s example of assembling for its weekly corporate worship on this day (Acts 20:7; I Corinthians 16:1-2). And further, it is justified by the fact that this day is distinguished from the other days of the week by being designated “the Lord’s day,” that is, the day uniquely “the Lord’s possession” (Revelation 1:10). In light then of these considerations, we resolve to encourage the Lord’s people to keep the Lord’s Day for the Lord.
Fundamentalism needs a fresh glimpse of the supremacy of the one true and living God. We have lost sight of His majesty, holiness, greatness, and incomprehensibility. Many people mistakenly envision God as soft, easy-going, and user-friendly. Unfortunately, some seek an undue familiarity with God, whereby He becomes servant instead of sovereign. In essence, the roles have been reversed: God has been temporalized and the creature eternalized.
We reaffirm, therefore, that God is absolutely sovereign. The living God has planned the universe (all that is not God) down to the last detail. There are no loose ends in God’s universe. He not only designed it, but He made it, and upholds it with all its laws and properties. There is nothing outside the pervasive word and will of God.
Furthermore, we affirm the following essential truths about God: God is all knowing. He has not learned anything from all eternity, nor has He forgotten anything from all eternity. God is infinite in His knowledge. He knows everything, past, present, and future, in one simultaneous act of divine intuition. He confers with no one and no one adds or contributes to His knowledge. We are, therefore, opposed to the heretical idea that God’s knowledge is actually expanding based on human contingency. Since God has planned the future, nothing happens by sheer, blind, accidental chance. There is no degree of randomness in God’s universe.
God is also independent; that is, He is self-sustaining. Nothing external to Himself contributes to His being. There is no lack, void, or vacuum in God that He needed anyone to fill. He is both transcendent and immanent, the uncaused I AM whose very nature is to exist from Himself and for Himself. Therefore, everything God does is for His own glory. The excellencies and majesties of God are the highest standards which compose the absolute perfection of His being and activity. Consequently, when everything in this world has finally run its course, when human history has been laid into the tomb of time, when the Kingdom of God has supplanted the kingdoms of this world, when all the rebels against God’s justice and holiness are finally incarcerated in God’s eternal death house, and the last enemy has been put under the feet of our Lord, God will have vindicated Himself to be all in all, the supreme ruler of the universe. We, therefore, repudiate the idolatry of supplanting the sovereign God with human autonomy. An idol is anything that supplants the lordship of the one living and true God in the person of Jesus Christ. Since mankind is incurably idolatrous, we concur that man will not bow to the most high God without an act of regenerating grace. He needs the efficacious power of Almighty God for the salvation of his soul. The supremacy of God, we assert, is an article of faith that demands unreserved fidelity (Isaiah 40; John 5:22-23; I John 5:20).
The FBFI expresses its sincere appreciation to Dr. Mike Harding and the people of First Baptist Church of Troy of Troy, Michigan, for hosting the 81st National Meeting of the Fundamental Baptist Fellowship. We appreciate their making their facilities available to us, and we thank the Lord for the attitude of service manifested by the people and staff. We pray for God’s continued blessing on this ministry.
Rescinded in 6.9
(Standing Resolution 99.1, as adopted at the Winter Board Meeting, February, 1999, and updated for National FBFI Board Meeting, June, 2001)
The FBFI adopts the following guidelines and procedures for the FBFI Commission on Military Chaplains: President: Dr. Rod Bell; Chairman of Commission: CAPT Wayne A. Bley; Committee: Dr. Rod Bell, CAPT Wayne A. Bley, Dr. Walt Coles, Dr. Tom Knauf, Dr. James Singleton, Dr. John Vaughn
The FBF reaffirms its commitment to be true to the fundamentals of the faith as expressed in the updated FBF Constitution approved at the 2000 National Meeting, to remain Baptist, and to continue as a fellowship of individuals. Although the FBF has seen many changes in its 80-year history as it developed from the Fundamentalist Fellowship of Northern Baptists, to the Conservative Baptist Fellowship, to the Fundamental Baptist Fellowship, as it enters a new millennium the FBF is still:
Fundamental—basic, essential, or foundational. Fundamentalism is defined by Webster’s as “religious beliefs based on literal interpretation of everything in the Bible regarded as fundamental to the Christian faith and morals.”
Baptist—those holding that baptism should be given only to believers after confession of faith and by immersion. The Bible teaches that water baptism is a physical picture of a spiritual fact; that Christians are those who have been “immersed” by the Holy Spirit into the death, burial, and resurrection of Jesus Christ. Immersion is the only way to picture death, burial, and resurrection using water, and we believe that the Bible makes it clear that baptism pictures belief; it is not a substitute for it.
Fellowship—defined by Webster’s as “companionship; friendly association; a mutual sharing, as of experience, activity, interest, etc. A group of people with the same interests; company; brotherhood.”
The FBF is resolved to continue to be a company of Bible-believing Baptists in friendly association with one another.
The FBF reaffirms its commitment to engage in the militant defense of the Bible as the verbally, plenarily inspired Word of God in the Old and New Testaments, without error in the original writings, and the sole authority of faith and practice, providentially preserved as God’s eternal word (2 Tim. 3:16- 17; 2 Pet. 2:20-21; 2 Sam. 23:2; Matt. 24:35).
Furthermore, the FBF reaffirms its commitment to interpret that Word accurately, preach its principles and precepts clearly and boldly, present its message of salvation to all men tirelessly, live obediently under its authority in all areas of life and faith, and to study so as to rightly divide its contents so that we may be approved workmen unto God (2 Tim. 2:15, 4:2).
The FBF reaffirms its commitment to stand against those who would deny the orthodox position of inspiration and inerrancy (Jude 3) as articulated in the FBF Constitution. The FBF rejects the notion that Baptists have “soul liberty” to adjust plain statements of Scripture to accommodate transient cultural trends as some Southern Baptist churches are doing in ordaining women.
The FBF reaffirms its commitment to the Biblical doctrines of the virgin birth and deity of Jesus Christ. We affirm that the Lord Jesus Christ is the Son of God (Mark 1:1, John 3:16), one with the Father and the Spirit in essence, attributes, and glory, yet distinct as an eternal and uncreated Person (John 1:1-3, Col. 1:16-17, Heb. 1:8). We reject all forms of doctrine which deny that Jesus Christ is fully God or deny that He exists eternally as a Person distinct from the Father and the Spirit (Matt. 28:19, 2 Cor. 13:14). We affirm the Biblical teaching regarding the virgin conception and birth of Jesus Christ, that a child was conceived in the womb of Mary by the power of the Holy Spirit while she remained a virgin as had been prophesied in the Scriptures (Isa. 7:14, Matt. 1:18-23, Luke 1:34). We reject any approach to the Scriptures that denies the truthfulness, accuracy, and importance of the Gospel records of the virgin birth. We affirm the full and genuine humanity of Jesus Christ, that He was made like us in all points except sin (Heb. 2:14, 17; 4:15). We reject as heretical all attempts to deny the full humanity of Jesus Christ (1 John 4:2). We affirm that through the virgin birth and incarnation the Son of God exists as one Person with two natures, divine and human, and that these natures remain distinct from each other although united in one person (Rom. 1:3-4, 9:5). We reject as false those teachings that divide the Person of Christ into two persons, one being divine and the other being human, or that mingle the two natures of Christ into each other to form a divine-human hybrid. We affirm with the Scriptures that denial of these doctrines is a rejection of Jesus Christ which excludes one from fellowship with God, and we affirm that believers must not fellowship with those who deny the Biblical doctrines about Christ (2 John 9-11). We reject all attempts to accommodate or compromise with the unbelief of apostates, or to soften the militancy with which we must articulate and defend the doctrine of Jesus Christ.
The FBF reaffirms its commitment to the Biblical doctrines of the vicarious atonement and bodily resurrection of the Lord Jesus Christ. We believe that the Lord Jesus died as a substitutionary sacrifice for the sins of men according to the Scriptures, and all who receive Him are justified on the grounds of His shed blood (1 Cor. 15:3; 2 Cor. 5:21; Rom. 3:21-26; Heb. 2:9; 1 John 2:2). Since we believe in the resurrection of the crucified body of our Lord Jesus Christ, in His bodily ascension into Heaven, and in His present life the assurance that we will never pay for any sin, although we are eternally indebted to Jesus Christ who paid for them all. We rest in the confidence that our enemy, death, has been defeated and that as Christ rose so shall we. This glorious truth infuses every act of obedience, every moment of service, and every sacrifice in His name, with purpose and promise. It is not in vain (1 Cor. 15:55-58).
The FBF reaffirms its commitment to belief in the miracles of the Bible (Psa. 77:14) while denying the claims of the modern miracle movement. The Fundamental Baptist Fellowship stands to defend the Bible as a supernatural book (2 Tim. 3:16) and is intolerant of any who doubt the veracity of the Biblical record in matters of faith, history, or science. We believe that every supernatural event recorded in the Bible happened as the Bible said it happened and refuse to adopt any allegorical or less-than-literal interpretation. The FBF recognizes that God is sovereign and may choose to show himself in miraculous fashion. The FBF rejects the “Power-Evangelism” philosophy of the Third Wave Movement. We believe that Biblical miracles were used to validate the messengers of God (Ex. 4; 2 Cor. 12:12) and to identify the Messiah of promise (Matt. 11:2-6). Unlike the Third Wave proponents and the charismatics, we do not believe that miracles are or were God’s most effective weapons to bring the gospel to the lost (John 12:37; Rom. 10:17).
The FBF reaffirms its commitment to the Biblical doctrines of personal separation from worldliness and ecclesiastical separation from unbelief and compromise (1 John 2:15-17; 2 Cor. 6:14-18; 2 Thess. 3:6; Rom. 16:17). Fundamental Baptists cannot cooperate with New Evangelicals because they disobey the clear commands of Scripture, thereby rejecting the Bible as their final authority. Instead of separation, they favor of a philosophy and practice of dialogue and infiltration. New Evangelicals desire to have the commendation of the customs and conventions of our culture (the world), in violation of Scriptures such as 1 John 2:15-16. Instead of influencing a corrupt culture, they are instead corrupted by it. New Evangelicals are more concerned with man’s needs than with God’s commands.
Furthermore, the Biblical doctrine of separation requires that the FBF go on record in opposition to a meeting in May 2000 in Toronto. Twenty-six Anglican and Catholic bishops from 13 countries agreed to create a commission to study how to unite the two churches after a 466-year rift. Last year, the joint Anglican-Roman Catholic International Commission declared that Christians should accept the authority of the Catholic pope as a “gift to be received by all churches.” The FBF membership supports wholeheartedly those who led a May 15 protest of the Anglican “betrayal of the Protestant faith.”
The FBF expresses its sincere appreciation to Dr. John Vaughn and the people of Faith Baptist Church of Taylors, South Carolina, for hosting the 80th Annual Meeting of the Fundamental Baptist Fellowship. This church has shown itself a real friend of the ministry of the Fundamental Baptist Fellowship. We thank the Lord for the servant’s heart of their excellent staff and for graciously making their facilities available to us. We pray God’s richest blessings on them.