24.1: Christianity, Socialism, and Capitalism

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.

22.1: Regarding Holiness, Worldiness and Personal Separation

The FBFI affirms the biblical teaching on the holiness of God.

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).

The FBFI also affirms the biblical teaching on worldliness.

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).

The FBFI affirms the obligation of the Christian to practice biblical separation from the world.

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).

The FBFI affirms the obligation of the Christian to recognize and respond Biblically to unregenerated culture and institutions.

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.

21:01: Regarding Christians and Civil Society

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).

20.01: New Perspective on Paul

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). 

16.01: On Creation

1. The Bible teaches six solar days of creation, as indicated by a plain reading of Genesis 1, Exodus 20:8–11 and other passages that refer to the creation week. The Bible also affirms that God created by His miraculous, spoken word, not by any natural process. This precludes the change from one “kind” to another, although it allows for subsequent modifications within a “kind.”
2. The genre of Genesis 1–11 is the same as that of Genesis 12–50. Since Genesis 12–50 is taken as genuine history, then so should Genesis 1–11 be.
3. Humanity descends from a single pair of original humans, Adam and Eve (Gen. 1:27; Gen. 2:7, 21–23; Gen. 3:20; Luke 3:38; 1 Tim. 2:13). A literal, historical, grammatical interpretation of the Scriptures leads one to reject the concept that there were multiple evolutionary paths which led to multiple human ancestors.
4. The sin nature of all humanity is the result of the fall of Adam (Gen. 3:6–11; Rom. 5:12; 1 Cor. 15:22). If humanity today were merely the result of evolutionary processes and Adam and Eve were only symbols of early humanity, then what we call sin would only be the natural outworking of the evolutionary process. If God used evolution as His tool for creation, then sin would be a natural part of His work, not an aberration and affront to Him.
5. Death is the result of sin (Gen. 2:17; Gen. 3:19; Rom. 5:12–21; 1 Cor. 15:21–22). Death is not part of God’s creative design; neither is it a tool or a step on the way to a higher evolutionary plane. Rather it is the final enemy which God will destroy (1 Cor. 15:26).

15.01: The Importance of Prophecy

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.

15.02: Hermeneutics and Bible Prophecy

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.

1. Prophecy, indeed created language as a whole, was designed to convey a specific message. Without a consistent means of interpretation, there is no restraint on meaning.
2. The fulfillment of prophecies concerning Christ’s first coming were literally fulfilled.
3. An ambivalent literal/non-literal hermeneutic robs the Old Testament of its real authority by denying to the people of the Old Testament the key to unlock its truths. If the meaning was allegorical all along, how could the prophecies have been genuinely meaningful to those who heard them? For the covenant theologian this key cannot be the self-contained meaning of the words themselves, so it must be an outside factor. For the dispensationalist, prophecy means in the New Testament what it meant in the Old Testament.

15.03: The Premillennial Return of Christ

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.

13.01 Concerning Marriage and Sexual Morality

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.

Definition of Marriage:

• Marriage is the exclusive God ordained institution between one man (husband) and one woman (wife) in a mutually consented “one-flesh” relationship, consisting of mutually supportive companionship and physical union (Gen. 1:27; 2:24; 1 Cor. 7:1–6; Rom. 1:26–27).
• Marriage is a monogamous, heterosexual, covenant relationship between the man and the woman, which is intended to be lifelong and which is publicly entered into before God as witness and enforcer (Prov. 2:17; Mal. 2:16; Matt. 19:6) and recognized by God’s institution of human government (Deut. 22:13–17; Gen. 29:25–26; Rom. 13:1; Matt. 22:21).

Biblical Sexual Morality:

• Sexual relations do not alone constitute a genuine marriage (John 4:17–18) due to the fact that sexual activity and relations outside the marriage bond as defined above are always considered to be sinful (Heb. 13:4; Matt. 19:9).
• All other forms of sexual activity outside of monogamous, heterosexual marriage are forbidden in Scripture, including fornication (“any sexual activity outside of marriage” 1 Cor. 7:2; 1 Thess. 4:3), adultery (“with someone other than one’s own spouse” Exod. 20:14; Matt. 5:28), homosexuality (“any same-sex sexual activity” Gen. 19:5–7; Lev. 18:22; Rom. 1:27; 1 Cor. 6:9; 1 Tim. 1:10; Jude 7), incest (“sexual activity with family members or relatives” Lev. 20:11–21; 1 Cor. 5:1), obscenity (Eph. 5:3–4), pornography (Matt. 5:28; Mark 7:21–22; 1 Thess. 4:5; Rev. 18:9), prostitution (Prov. 5:1–23; 7:4–27; 1 Cor. 6:15–18), transvestitism (Deut. 22:5; 1 Cor. 11:4–15), criminal sexual behavior (rape, molestation, pedophilia, bestiality, necrophilia, pederasty, etc., Rom 13:1–6; Lev 18–22), and impurity (“moral filth in one’s heart and thoughts,” James 1:21; Rev 22:11; Rom 1:24; 2 Pet 2:10).

God’s Will for Sinners:

• It is the clear will of God for all human beings made in the image of God to abstain from immorality. This is especially true for professing believers in Christ (1 Thess. 4:1–8). His image-bearers must abstain from immorality and refrain from approving immoral behavior (Rom. 1:31–32). The practice or approval of these sins is inconsistent with a sincere and genuine profession of faith (Eph. 5:3- 5; cf. Gal. 5:19–21 and 1 Cor. 6:9–11).
• Thankfully, God in His grace offers His gospel to all sinners. All human beings are sinners (Rom. 3:23). Though sexual sin carries severe consequences in this life and eternal judgment in the life to come, all sin, including sexual sin, can be forgiven via the grace of God available on account of Christ’s infinite atonement for sin applied to those who repent and trust in Jesus Christ alone for their eternal salvation (1 Cor. 6:9–11; Acts 17:30; 1 John 1:9; Rom. 6:1–7).
• Because of human depravity, it is possible for anyone to commit any sin at any time. Therefore, we should humbly take every opportunity to help others by introducing them to Jesus Christ. In addition, we must help any professing Christian who is battling with sexual sin. We do so by accurately calling sin what it is and by encouraging genuine repentance in order to restore fellowship with Christ and the joy of one’s salvation (Ps. 51).

13.02 Concerning Child Protection

• The great evil of child sexual abuse has been much in the public consciousness in recent decades and particularly in the last few years. Much of value has been written and said from various sources, both secular and religious. Many individuals and groups have also provided advice and resources to facilitate a right response. Everyone should be horrified and appropriately angry over the revelations of the nature and extent of abuse, and should be committed to doing what we can to minister to past victims, rescue current victims and prevent future victims.
• Child sexual abuse is a great evil in God’s eyes for a number of clear reasons: First it victimizes those who are the most vulnerable among us (Matt. 19:14; see Jer. 23:1–3). Second, it violates the principle of trust that is essential to the adult/child relationship (Eph. 6:1–2; Prov. 23:26). Third, as a sexual sin it strikes at the victim in a very intimate and personally damaging way (See 2 Sam. 13:19). Fourth, it can greatly damage the victim’s view of God and receptivity to spiritual truth (See Matt. 18:6). And fifth, if it occurs in connection with a church or other ministry, it can greatly damage the testimony of Jesus Christ (2 Sam. 12:14). To be sure it is not the only sin, but it is a very egregious one.
• As a society we have been learning many things regarding child sexual abuse. These include the very common and widespread occurrence of child sexual abuse; the depth and extent of the damage that this sin does to victims and their loved ones; and the highly manipulative nature and “likeability” of many sexual predators; the natural reluctance of victims to tell what has happened to them, and the vulnerability of any institution that looks after children, including Biblebelieving churches and families to the presence of sexual predators.
• Therefore we encourage all Bible-believing churches and other ministries to do the following:
  a. Develop a Scriptural understanding of the issues involved, including God’s hatred of abuse, the importance of protecting children, the nature of genuine repentance, and the real help that is available in Christ Jesus;
  b. Educate themselves, their staff, and their members to the great need and key truths concerning this subject and the resources that are available to help;
  c. Develop and implement an appropriate child protection policy that includes provisions for the screening and selection of workers, the organization and supervision of children’s ministries, the establishing of reasonable boundary policies, procedures for reporting suspected abuse, appropriate safety procedures, and encouragement and counseling for victims and their families;
  d. Educate leaders and members to take seriously and respond appropriately to accusations or suspicion of abuse and to encourage victims and potential victims to tell if they have been treated in a way that is sexually inappropriate.