Faith Family Fellowship: Statement of Faith
Table of Contents
This Statement of Faith does not exhaust the extent of our beliefs. The Bible itself—as the inspired and infallible word of God that speaks with final authority concerning truth, morality, and the proper conduct of mankind—is the sole and final source of all that we believe. For purposes of Faith Family Fellowship’s faith, doctrine, practice, policy, and discipline, our pastor and Board of Deacons is Faith Family Fellowship’s final interpretive authority on the Bible’s meaning and application.
The following comprises a more specific statement of the Scriptural beliefs of this church and its members:
Summary
A. The Holy Scriptures
B. The Godhead
C. The Person and Work of Jesus Christ, the Son of God
D. The Person and Work of the Holy Spirit
E. The Depravity of Man
F. Original or Birth Sin
G. Free Will
H. A Perfect Salvation
I. Justification of Man
J. Good Works
K. Sin after Justification
L. Regeneration
M. Entire Sanctification
N. Eternal Security and Assurance of Believers
O. The Sacraments
P. The One Oblation of Christ Finished Upon the Cross
Q. The Rites and Ceremonies of Churches
R. The Church
S. Church Leadership
T. Separation
U. The Second Coming of Christ
V. The Resurrection of the Dead
W. Judgment and the Eternal State
X. The Personality of Satan
Y. Creation
Z. Civil Government
AA. Marriage and Human Sexuality
BB. Family Relationships
CC. Divorce and Remarriage
DD. Statement on the Sanctity of Human Life
EE. Love
FF. Lawsuits Between Believers
GG. Missions
HH. Giving
Resolution
Authority of Statement of Faith
Statement on Divorce and Remarriage
A summary of our Christian beliefs is found in the Apostles Creed:
I believe in God the Father Almighty, Maker of heaven and earth;
And in Jesus Christ his only Son our Lord; who was conceived by the Holy Ghost, born of the virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried; he descended into hell; the third day he rose again from the dead; he ascended into heaven, and sitteth on the right hand of God the Father Almighty; from thence he shall come to judge the quick and the dead.
I believe in the Holy Ghost; the holy catholic Church; the communion of saints; the forgiveness of sins; the resurrection of the body; and the life everlasting. Amen.
(A) The Holy Scriptures.
We believe the Holy Scriptures of the Old and New Testament to be the verbally and plenarily inspired Word of God. The Scriptures in their original manuscripts are inerrant, infallible and God-breathed, are the final authority for faith and life and, therefore, are superior to all human authority. The Holy Scriptures contain all things necessary to salvation; so that whatsoever is not read therein nor may be proved thereby, is not to be required of any man, that it should be believed as an article of faith, or be thought requisite or necessary to salvation. The sixty-six books of the Old and New Testament are the complete and divine revelation of God to Man. The Scriptures shall be interpreted according to their normal grammatical-historical meaning, and all issues of interpretation and meaning shall be determined by the pastor. The King James Version of the Bible shall be the predominate translation used by the church (other versions, such as the NAS, RSV, NKJV, Amplified and NIV are used for Bible study and comparison).
Ps. 19:7; Luke 24:27; John 17:17; Acts 17:2, 11; Rom. 1:2, 15:4; 16:26; Gal. 1:8; 1 Thess. 2:13; 2 Tim. 3:15-17; Heb. 4:12; James 1:21; 1 Pet. 1:23; 2 Pet. 1:19-21; Rev. 22:14, 19
(B) The Godhead.
We believe in one triune God; everlasting, of infinite power, wisdom, and goodness; the Maker and Preserver of all things visible and invisible; eternally existing in three persons—Father, Son, and Holy Spirit—each co-eternal in being, co-identical in nature (dwelling eternally in holy, other-oriented, self-giving love), coequal in power and glory, and having the same attributes and perfections.
Gen. 1:1; 17:1; Ex. 3:13-15; 33:20; Deut. 6:4; Ps. 90:2; 104:24; Isa. 9:6; Jer. 10:10; Matt. 28:19; John 1:1-2; 4:24; 5:18; 10:30; 14:10, 26; 16:13; 17:3; Acts 5:3-4; Rom. 16:27; 1 Cor. 8:4, 6; II Cor. 13:14; Eph. 2:18; Phil. 2:6; Col. 1:16; 1 Tim. 1:17; 1 John 5:7, 20; Rev. 19:13
(C) The Person and Work of Jesus Christ, the Son of God.
(1) We believe that the Lord Jesus Christ, the eternal Son of God, became man, without ceasing to be God, having been conceived by the Holy Spirit and born of the virgin Mary, in order that He might reveal God and redeem sinful men.
Isaiah 7:14; 9:6; Luke 1:27, 31, 35; John 1:1-2, 14, 18; 3:16-17; Acts 4:12; 2 Cor. 5:18-21; Gal. 4:4-5; Phil. 2:5-8; 1 Tim. 1:15; Heb. 2:17
(2) We believe that the Lord Jesus Christ accomplished our redemption through His death on the cross as a representative, vicarious, substitutionary sacrifice; and, that our justification is made sure by His literal, physical resurrection from the dead.
Mark 15; Acts 2:18-36; Rom. 3:24-25; 5:10, 18; Gal. 1:4; 2:20; Eph. 1:7; 5:2; Heb. 7:27; 1 Pet. 1:3-5; 2:24; 1 John 4:14
(3) We believe that the Lord Jesus Christ ascended to Heaven and is now exalted at the right hand of God where, as our High Priest, He fulfills the ministry of Representative, Intercessor, and Advocate.
Psa. 16:840; Matt. 27:62-66; 28:5-9, 16-17; Mark 16:6-7, 12; Luke 24:4-8, 23; John 20:26-29; 21; Acts 1:2, 9-10; 2:24-31; Rom. 8:34;14:9-10; 1 Cor. 15:6, 14; Heb. 9:24, 28; 7:25; 10:12; 13:20; 1 John 2:1-2
(D) The Person and Work of the Holy Spirit.
(1) We believe that the Holy Spirit, the third person of the Holy Trinity, proceeding from the Father and the Son, is of one substance, majesty, and glory with the Father and the Son, very and eternal God. We believe that He convicts the world of sin, of righteousness, and of judgment; and, that He is the Supernatural Agent in regeneration, baptizing all believers into the body of Christ, indwelling and sealing them unto the day of redemption.
Job 33:4; Matt. 28:19; John 4:24-26; 16:8-11; Acts 5:3-4; Rom. 8:9; 1 Cor. 12:12-14; 2 Cor. 3:6, 17; Eph. 1:13-14; Gal. 4:6
(2) We believe that He is the divine Teacher who assists believers to understand and appropriate the Scriptures and that it is the privilege and duty of all the saved to be filled with the Spirit.
John 14:26; 16:13-15; Eph. 1:17-18; 5:18; 1 John 2:20, 27
(3) We believe that God is sovereign in the bestowal of spiritual gifts to every believer, distributing to each such gifts as the Holy Spirit chooses. God uniquely uses apostles, prophets, evangelists, pastors, and teachers to equip believers in the assembly in order that they can do the work of the ministry.
Rom. 12:3-8; 1 Cor. 12:4-11, 28; Eph. 3:5; 4:7-12
(4) We believe that the “sign” gifts of the Holy Spirit, such as speaking in tongues and the gift of healing, were temporary. Speaking in tongues was never the common or necessary sign of the baptism or filling of the Holy Spirit. Occasionally, God gives the gift of languages to enable His servants to minister the gospel of Christ to people of another language. Ultimate deliverance of the body from sickness or death awaits the consummation of our salvation in the resurrection, though God frequently chooses to answer the prayers of believers for physical healing.
1 Cor. 1:22; 13:8; 14:21-22; James 5:13-16
(E) The Depravity of Man.
We believe that man was created in the image and likeness of God; but that in Adam’s sin the human race fell, inherited a sinful nature, and became alienated from God. Man is depraved, meaning that he is utterly unable to remedy his lost condition, to save himself. Because man still retains the ability to choose right from wrong (volition), he is held personally responsible for his own words, thoughts and actions before God.
Gen. 1:26-27; Josh. 24:15; Isa. 1:18-20; Rom. 3:22-23; 5:12; 6:23; Eph. 2:1-3; 4:17-19
(F) Original or Birth Sin.
Original sin stands not in the following of Adam (as the Pelagians do vainly talk), but is the corruption of the nature of every man, that naturally is engendered of the offspring of Adam, whereby man is wholly gone from original righteousness, and of his own nature inclined to evil, and that continually. Gen. 8:21; Ps. 51:5; Jer. 17:9; Mark 7:21-23; Rom. 3:10-12; 5:12, 18- 19; Eph. 2:1-3
(G) Free Will.
The condition of man after the fall of Adam is such that he cannot turn and prepare himself, by his own natural strength and work, in faith and calling upon God; wherefore we have no power to do good works, pleasant and acceptable to God, without the grace of God by Christ working in us, that we may have a good will, and working with us when we have that good will. Prov. 16:1; 20:24; Jer. 10:23; Matt. 16:17; John 6:44-65; 15:5; Rom. 5:6-8; Eph. 2:5-9; Phil. 2:13; 4:13
(H) A Perfect Salvation.
We believe that salvation is the gift of God brought to man by grace and received by personal faith in the Lord Jesus Christ, Whose precious blood was shed on Calvary for the forgiveness of our sins. We believe that all sins, except blasphemy of the Holy Spirit, are forgivable.
Matt. 12:31-32; John 1:12; Eph. 1:7; 2:8-10; 1 Pet. 1:18-19; 1 John 1:9
(I) Justification of Man.
We are accounted righteous before God only for the merit of our Lord and Savior Jesus Christ, by faith, and not our own works or deservings. Wherefore, that we are justified by faith only is a most wholesome doctrine and very full of comfort. Acts 13:38-39; 15:11; 16:31; Rom. 3:28; 4:2-5; 5:1-2, 9; Eph. 2:8-9; Phil. 3:9; Heb. 11
(J) Good Works.
Although good works, which are the fruit of faith and follow after justification, cannot put away our sins and endure the severity of God's judgment, yet they are pleasing and acceptable to God in Christ and spring out of a true and lively faith, insomuch that by them a lively faith may be as evidently known as a tree is discerned by its fruit. Matt. 5:16; 7:16-20; John 15:8; Rom. 3:20; 4:2, 4, 6; Gal. 2:16; Phil. 1:11; Titus 3:5; James 2:18, 22; 1 Pet. 2:9, 12
(K) Sin after Justification.
Not every sin willingly committed after justification is the sin against the Holy Ghost and unpardonable. Wherefore, repentance is not denied to such as fall into sin after justification. After we have received the Holy Ghost, we may depart from grace given and fall into sin and by the grace of God rise again to amend our lives. Therefore, they are to be condemned who say they can no more sin as long as they live here or deny the place of forgiveness to such as truly repent.
Ps. 32:5; 95:7, 11; Eccl. 7:20; Jer. 3:13-15; Matt. 24:12; John 5:14; Gal. 5:4, 7; Eph. 5:14; Heb. 3:7-13, 15; James 3:2, 8; 1 John 1:8-9; 2:12; Rev. 2:5
(L) Regeneration.
Regeneration is that work of the Holy Spirit by which the pardoned sinner becomes a child of God; this work is received through faith in Jesus Christ, whereby the regenerate are delivered from the power of sin which reigns over all the unregenerate, so that they love God and through grace serve Him with the will and affections of the heart-receiving the Spirit of adoption whereby we cry, Abba, Father. John 1:12-13; 3:3, 5; Rom. 8:15, 17; Gal. 3:26; 4:5, 7; Eph. 1:5; 2:5, 19; 4:24; Col. 3:10; Titus 3:5; James 1:18; 1 Pet. 1:3-4; 1 Pet. 1:4; 1 John 3:1
(M) Entire Sanctification.
Entire Sanctification is that work of the Holy Spirit by which the child of God is cleansed from all inbred sin through faith in Jesus Christ. It is subsequent to regeneration, and is wrought when the believer presents himself a living sacrifice, holy and acceptable unto God, and is thus enabled through grace to love God with all the heart and to walk in His holy commandments blameless. Gen. 17:1; Deut. 30:6; Ps. 130:8; Ezek. 36:25-29; Matt. 5:48; Luke 1:74-75; John 17:2-23; Rom. 8:3-4; 11:26; 1 Cor. 6:11; 14:20; Eph. 4:13, 24; 5:25-27; Phil. 2:5, 7; Col. 4:12; 1 Thess. 3:10; 5:23; 1 Thess. 2:13; 1 Tim. 3:17; Titus 2:12; Heb. 9:13-14; 10:14, 18-22; James 1:27; 4:8; 1 Pet. 1:10; 1 Pet. 1:4; 1 John 1:7-9; 3:8-9; 4:17-18; Jude 24
(N) Eternal Security and Assurance of Believers.
(1) We believe that all the redeemed, once saved, are kept by God’s power and are thus secure in Christ as they continue to walk in faith and obedience. Man also has the ability to choose to apostasize (willingly turn from God) and forfeit the grace of God.
John 6:37-40; 10:27-30; Rom. 8:1; 38-39; 1 Cor. 1:4-8; Heb. 6:4-8; 10:26-29; 1 Pet. 1:4-5
(2) We believe that it is the privilege of believers to rejoice in the assurance of their salvation through the testimony of God’s Word, which, however, clearly forbids the use of Christian liberty as an occasion to the flesh.
Rom. 13:13-14; Gal. 5:13; Titus 2:11-15
(O) The Sacraments.
Sacraments ordained of Christ are not only tokens of Christian profession, but they are certain signs of grace and God's good will toward us, by which He doth work invisibly in us, and doth not only quicken but also strengthen and confirm our faith in Him. There are two sacraments ordained of Christ our Lord in the Gospel, that is to say, Baptism, and the Supper of the Lord. Matt. 26:26-28; 28:19; Mark 14:22-24; Rom. 2:28-29; 4:11; 1 Cor. 10:16; 11:23-26; Gal. 3:27
(1) Baptism. Baptism is not only a sign of profession and mark of difference whereby Christians are distinguished from others who are not baptized, but it is also a sign of regeneration or new birth. Num. 8:7; Isa. 52:15; Ezek. 36:25; Matt. 3:13-17; 28:19-20; Mark 1:10; 16:16; John 3:22, 26; 4:1-2; Acts 2:38, 41-42; 8:12, 13-17, 36-38; 9:18; 16:33, 18:8; 19:5; 22:!6; Rom. 6:1-5; 1 Cor. 11:23-26; 12:13; Gal. 3:27-29; Col. 2:11-12; Titus 3:5
The dedication before the church body of an infant or a child does not signify salvation for them; rather it is a service of dedication of the child to the Lord and a consecration of the parents specifically and of the church body generally to train up such child in a manner to enable them to believe unto salvation as they come to an understanding of God’s call in their lives.
(2) The Lord's Supper. The Supper of the Lord is not only a sign of love that Christians ought to have among themselves one to another, but rather it is a Sacrament of our redemption by Christ's death; insomuch that to such as rightly, worthily and with faith receive the same, it is made a medium through which God doth communicate grace to the heart. Luke 22:19-20; John 6:53, 56; 1 Cor. 5:7-8; 10:3-4; 16; 11:28
(P) The One Oblation of Christ Finished Upon the Cross.
The offering of Christ, once made, is that perfect redemption and propitiation for all the sins of the whole world both original and actual, and there is none other satisfaction for sin but that alone. Wherefore to expect salvation on the ground of our own works or by suffering the pains our sins deserve, either in the present or future state, is derogatory to Christ's offering for us and a dangerous deceit. Acts 4:12; Rom. 5:8; 8:34; Gal. 2:16; 3:2-3, 11; 1 Tim. 2:5-6; Heb. 7:23-27; 9:11-15, 24-28; 10:14
(Q) The Rites and Ceremonies of Churches.
It is not necessary that rites and ceremonies should in all places be the same or exactly alike, for they have always been different and may be changed according to the diversities of countries, times and men's manners, so that nothing be ordained against God's Word. Every particular church may ordain, change, or abolish rites and ceremonies so that all things may be done to edification. Acts 15:10, 28-29; Rom. 14:2-6, 15, 17, 21; 1 Cor. 1:10; 12:25; 14:26; 1 Cor. 13:11; Gal. 5:1, 13; Col. 2:16-17; 1 Thess. 3:6, 14; 1 Tim. 1:4, 6; 1 Peter 2:16
(R) The Church
(1) We believe that the local church, which is the body and the espoused bride of Christ, is solely made up of born-again persons.
1 Cor. 12:12-14; 2 Cor. 11:2; Eph. 1:22-23; 5:25-27
(2) We believe that the establishment and continuance of local churches is clearly taught and defined in the New Testament Scriptures.
Acts 14:27; 20:17, 28-32; 1 Tim. 3:1-13; Titus 1:5-11
(3) We believe in the autonomy of the local church free of any external authority or control.
Acts 13:1-4; 15:19-31; 20:28; Rom. 16:1, 4; 1 Cor. 3:9, 16; 5:4-7, 13; 1 Pet. 5:1-4
(S) Church Leadership
(1) We believe that those called of God to minister in any church setting (worship service, prayer meeting, Bible study, visitation, etc.; including pastor(s), youth and children’s ministry leaders, Bible club or Sunday School teachers, music ministry [including musical specials], etc.) shall set the standard of holy living within the church body. We believe that such persons who minister in the church should bear the fruit of a true salvation, actively pursuing a holy heart (entire sanctification), exhibiting the fruit of the Spirit, and who share the church’s vision for unity, understanding the need for strengthening the family, and having a burden for the salvation of souls. They should also be modest in appearance and demonstrate a separation from the world (worldliness) as indicated under Section T: Separation.
1 Tim. 2:8-9; 1 Pet. 3:3; 1 John 2:15-17
(2) We believe that God’s ministers (in whatever capacity they are called) are to live lives of sobriety and not enter into foolishness and jesting.
Eph. 5:4; 1 Tim. 3:2; 2 Tim. 2:24; Titus 1:7-9; 2:2
(T) Separation.
Too often, any mention of external appearance and activities is quickly relegated to the category of rules and regulations and immediately considered as legalistic and oppressive to our Christian liberty. At Faith Family Fellowship, we understand that Jesus in His holiness is the standard for all of living, both internal belief of the heart and external expression. To properly address the issues of separation, we must consider these principles:
Our outward appearance and activity is only an expression of the heart attitude. Such areas of self-denial are expressions of obedience to the Holy Spirit which flow out of our faith toward Christ unto salvation, and are not a means or work toward salvation.
We are called to live holy lives in separation from the world and its influences. God’s will is that we be entirely sanctified, wholly surrendered to and given over to God and His purposes, which includes agreement to His holy and separate character (2 Cor. 6:14-17; Eph. 5:10; 1 Thess. 5:22; 2 Tim. 2:22; 1 Pet. 1:14-16).
Christ Jesus death upon the cross has purchased all humanity, making all persons for all time answerable to Him. The believer has a further responsibility toward Jesus, Who, therefore, as Lord and Master, “owns” us, (1 Cor. 6:19-20; 1 Pet. 1:18).
Christian liberty is freedom from the bondage of sin and carnality and is never to used toward fulfillment of our own passions and desires (Gal. 5:1, 13; 1 Pet. 2:16; Rom. 6:12-13; 14:14).
Christian consecration extends beyond the heart experience (spirit) and includes both the mind and the body, our bodies being the temple of the Holy Spirit (Rom. 12:1-2; Phil. 4:7-8; 1 Cor. 3:16-17; 6:15-20).
Our personal goal as children of God is to be transformed into the very image of Christ and be presented to Him blameless and pure in this life (Rom. 8:29; 1 Thess. 5:23-24)
Therefore:
(1) We believe that all Christians should live in such a manner as not to bring reproach upon their Savior and Lord. God commands His people to separate from all religious apostasy, all worldly and sinful pleasures, practices, and associations, and to refrain from all immodest and immoderate appearances, piercings, and bodily markings.
(a) Clothing that exposes either the flesh of the body or the form of the body, biblically speaking, is immodest and also a temptation to man. Therefore, we believe that it is inappropriate for men to be in co-ed swimming situations. Women who participate in co-ed swimming should only do so with discretion, and the torso, shoulders, and thighs should be loosely and sufficiently covered.
(b) Concerning piercings and bodily markings, we ask that you consider these Scriptures: Leviticus 19:28, 1 Timothy 2:8-9, and 1 Peter 3:3.
Lev. 19:28; Rom. 12:1-2; 14:13; 1 Cor. 6:19-20; 2 Cor. 6:14-7:1; 2 Tim. 2:22; 3:1-5; 1 John 2:15-17; 2 John 9-11
(2) We believe that there should be a distinction between men and women in what they wear and the length of hair. Short dresses as well as form-fitting pants on women too easily define areas of the body that cause temptation for men (the most modest way of wearing pants is loose-fitting or combined with a mid-thigh shirt or tunic). (Deut. 22:5; 1 Cor.11:2-16; 1 Tim. 2:8-9; 1 Pet. 3:3)
(a) We would interpret the term “modest apparel” as found in 1 Tim. 2:8-9 to mean clothing which does not confuse the sexes and which is of sufficient thickness and fullness as not to be suggestive or revealing, and which, in the case of women’s dress, should be of sufficient length to well cover the knee when in a sitting and standing position.
(b) We would further recommend that the sleeves of both men and women should cover the shoulder and upper arm. Women’s neckline should sufficiently cover.
(c) We believe the wearing of excessive or extravagant apparel and jewelry is antithesis to the spirit of a true believer. Therefore, we believe that in these areas (as well as in all areas of Christian living), our appearance should be simple and moderate. (1 Tim. 2:8-9; 1 Pet. 3:3)
(3) We believe that there needs to be carefulness in what we or our families are involved in concerning entertainment and recreation. There are numerous activities that are harmless in themselves but the world has control over those activities and the spirit associated with those events grieve the Spirit and dull the spiritual fire of the believer and bring temptation. Worldly media, movies and music are to be avoided as they work against the Spirit of God. Therefore, it is imperative that we guard ourselves from participating in such activities. Proper safeguards should be taken with any technology that makes provision for the flesh, by way of violence, immodesty, immorality, and materialism. (Ps. 101:3; Rom. 13:14;
(U) The Second Coming of Christ.
The doctrine of the Second coming of Christ is a very precious truth and this good hope is a powerful inspiration to holy living and godly effort for the evangelism of the world. We believe the Scriptures teach the coming of Christ to be a bodily return to the earth and He will cause the completion of all things. Faith in the imminence of Christ’s return is a rational and inspiriting hope to the people of God. (Job 19:25-27; Dan. 12:1-4; Ps. 17:15; Isa. 11:1-12; Zech. 14:1-11; Matt. 24:1-51; 26:64; Mark 13:26-37; Luke 17:26-37; 21:24-36; John 14:1-3; Acts 1:9-11; 1 Cor. 1:7-8; 1 Thess. 4:13-18; Titus 2:11, 14; Heb. 9:27-28; James 5:7-8; 2 Peter 3:1-14; 1 John 3:2-3; Jude 14; Rev. 1:7; 19:11-16; 22:6-7, 12,20)
(V) The Resurrection of the Dead.
We hold the Scriptural statements concerning the resurrection of the dead to be true and worthy of universal acceptance. We believe the bodily resurrection of Jesus Christ was a fact of history and a miracle of supreme importance. We understand the manner of the resurrection of mankind to be the resurrection of the righteous dead at Christ's second coming and the resurrection of the wicked at a later time, as stated in Revelation 20:4-6. Resurrection will be the reuniting of soul and body preparatory to final reward or punishment. We believe in the bodily resurrection of all men, the saved to eternal life, and the unsaved to judgment and everlasting punishment.
Job 19:25-57; Ps. 17:15; Dan. 12:2; Matt. 22:30-32; 25:46; 28:1-20; Luke 14:14; John 5:28-29; 11:25-26; Acts 23:6-8; Rom. 8:11; 1 Cor. 6:14; 15:1-58; II Cor. 4:14; 5:1-11; I Thess. 4:14-17; Rev. 20:4-6, 11-13
(W) Judgment and the Eternal State.
The Scriptures reveal God as the Judge of all mankind and the acts of His judgment to be based on His omniscience and eternal justice. His administration of judgment will culminate in the final meeting of mankind before His throne of great majesty and power, where records will be examined and final rewards and punishments will be administered.
Eccl. 12:14; Rom. 14:10-11; II Cor. 5:10; Acts 17:31; Rom. 2:16; Matt. 10:15; Luke 11:31-32; Acts 10:42; II Tim. 4:1; Heb. 9:27; Matt. 25:31-46; Rev. 20:11-13; II Peter 3:7.
It is not to be understood that a dissenting understanding on the subject of the millennium shall be held to break or hinder either church fellowship or membership.
(1) We believe that the souls of the redeemed are, at death, absent from the body and present with the Lord, where in conscious bliss they await the first resurrection, when spirit, soul, and body are reunited to be glorified forever with the Lord.
Luke 23:43; 2 Cor. 5:8; Phil. 1:23; 3:21; 1 Thess. 4:16-17; Rev. 20:4-6
(2) We believe that the souls of unbelievers remain, after death, in conscious punishment and torment until the second resurrection, when with soul and body reunited, they shall appear at the Great White Throne Judgment, and shall be cast into the Lake of Fire, not to be annihilated, but to suffer everlasting conscious punishment and torment.
Matt. 25:41-46; Mark 9:43-48; Luke 16:19-26; 2 Thess. 1:7-9; Jude 6-7; Rev. 20:11-15
(X) The Personality of Satan.
We believe that Satan is a true and dangerous entity, a fallen angel, the author of sin and the cause of the Fall of Man; that he is the open and declared enemy of God and man; and that he shall be eternally punished in the Lake of Fire.
Job 1:6-7; Isaiah 14:12-17; Matt. 4:2-11; 25:41; Rev. 20:10
(Y) Creation.
We believe that God created the universe in six literal, 24-hour periods. We reject evolution, the Gap Theory, the Day-Age Theory, and Theistic Evolution as unscriptural theories of origin.
(Z) Civil Government.
We believe that God has ordained and created all authority consisting of three basic institutions: 1) the home, 2) the church, and 3) the state. Every person is subject to these authorities, but all (including the authorities themselves) are answerable to God and governed by His Word. God has given each institution specific Biblical responsibilities and balanced those responsibilities with the understanding that no institution has the right to infringe upon the other. The home, the church, and the state are equal and sovereign in their respective Biblically assigned spheres of responsibility under God. We believe that we must obey the state unless it requires us to act contrary to our faith at which time we must obey God rather than the state.
Matt. 22:15-22; Acts 5:29; Rom. 13:1-7; Eph. 5:22-24; Titus 3:1-2; Heb. 13:17; 1 Pet. 2:13-14
(AA) Marriage and Human Sexuality.
Statement on Marriage, Gender, and Sexuality:
(1) We believe that God wonderfully and immutably creates each person as male or female. These two distinct, complementary genders together reflect the image and nature of God (Gen. 1:26-27). Rejection of one’s biological sex is a rejection of the image of God within that person.
(2) We believe that the term “marriage” has only one meaning: the uniting of one man and one woman in a single, exclusive union, as delineated in Scripture (Gen. 2:18-25). We believe that God intends sexual intimacy to occur only between a man and a woman who are married to each other (1 Cor. 6:18; 7:2-5; Heb. 13:4). We believe that God has commanded that no intimate sexual activity be engaged in outside of a marriage between a man and a woman (Matt. 15:18-20; 1 Cor. 5:5; 1 Thess. 4:1-8).
(3) We believe that any form of sexual immorality (including adultery, fornication, homosexual behavior, transgender or bisexual conduct, bestiality, incest, and use of pornography) is sinful and offensive to God (Gen. 19:5; Lev. 18:1-30; Rom. 1: 26-29; 1 Cor. 6:9-10; Heb. 13:4). We believe that God disapproves of and forbids any attempt to alter one’s gender by surgery or appearance.
(4) We believe that in order to preserve the function and integrity of Faith Family Fellowship as the local Body of Christ, and to provide a biblical role model to the Faith Family Fellowship members and the community, it is imperative that all persons employed by Faith Family Fellowship in any capacity, or who serve as volunteers, agree to and abide by this Statement on Marriage, Gender, and Sexuality (Matt 5:16; Phil 2:14-16; 1 Thess. 5:22).
(5) We believe that God offers redemption and restoration to all who confess and forsake their sin, seeking His mercy and forgiveness through Jesus Christ (Acts 3:19-21; Rom. 10:9-10; 1 Cor. 6:9-11).
(6) We believe that every person must be afforded compassion, love, kindness, respect, and dignity (Mark 12:28-31; Luke 6:31). Hateful and harassing behavior or attitudes directed toward any individual are to be repudiated and are not in accord with Scripture nor the doctrines of Faith Family Fellowship.
Marriage Policy:
(1) Because God has ordained marriage and defined it as the covenant relationship between a man, a woman, and Himself, and that the only Scriptural marriage is the joining of one man and one woman; therefore:
(2) Faith Family Fellowship will only recognize marriages between a biological man and a biological woman. Further, the pastors and staff of Faith Family Fellowship shall only participate in weddings and solemnize marriages between one man and one woman.
(3) Further, the facilities and property of Faith Family Fellowship shall only host weddings and/or receptions between one man and one woman.
Gen. 2:24; Rom. 7:2; 1 Cor. 7:10; Eph. 5:22-23
(BB) Family Relationships
1. We believe that men and women are spiritually equal in position before God but that God has ordained distinct and separate spiritual functions for men and women in the home and the church. The husband is to be the leader of the home, and men are to be the leaders (pastors and deacons) of the church. Accordingly, only men are eligible for licensure and ordination by the church.
Gal. 3:28; Col. 3:18; 1 Tim. 2:8-15; 3:4-5, 12
2. We believe that God has ordained the family as the foundational institution of human society. The husband is to love his wife as Christ loves the church. The wife is to submit herself to the Scriptural leadership of her husband as the church submits to the headship of Christ. Children are an heritage from the Lord. Parents are responsible for teaching their children spiritual and moral values and leading them, through consistent lifestyle example and appropriate discipline, including Scriptural corporal correction.
Gen. 1:26-28; Ex. 20:12; Deut. 6:4-9; Ps. 127:3-5; Prov. 19:18; 22:15; 23:13-14; Mk. 10:6-12; 1 Cor. 7:1-16; Eph. 5:21-33; 6:1-4, Col. 3:18-21; Heb. 13:4; 1 Pet. 3:1-7
(CC) Divorce and Remarriage.
Although God intended marriage to last a lifetime (until one of the spouses dies), and is grieved by the carnality and sin that causes divorce as well as the effects of divorce, He permitted the possibility of divorce both in the Old Testament (because of the hardness of their hearts) and in the New Testament, limiting it to a very narrow corridor in the New Testament especially: for fornication (porneo in the Greek) alone.
Although lawfully-divorced and remarried persons or lawfully-divorced persons (remaining single) may hold positions of service in the church and be greatly used of God for Christian service, “discretion must be used in the choice of divorced and remarried persons for leadership roles in the church. While all believers are equal members of the Body of Christ, not all members are qualified equally for every office in the church. The offices of elder (spiritual leader) and deacon (business leader) in the church are to be filled by those of high moral and spiritual qualifications, whose pattern of exemplary Christian living is so established that it may be followed.” (For further teaching concerning divorce and remarriage, please see the article at the end of this Statement of Faith: Divorce and Remarriage: an Instructional Statement by the Christian and Missionary Alliance)
Because of the prevalence of temptation to become emotionally attached to someone of the opposite sex, we encourage our church members to be careful of when and where they meet with other persons concerning church or other issues. Unless a third party is present, it is best to meet either in a public place, or in a room with open door to the public or reschedule the meeting for a more appropriate time.
For this same reason, it is also inappropriate for men to hug women or vice versa unless they are family. Many broken marriages have started over something as simple as a hug. A firm handshake is appropriate and sufficient as a physical greeting.
Mal. 2:14-17; Matt. 19:3-12; Rom. 7:1-3; 1 Cor. 7: 10-11, 39; 1 Tim. 3:2, 12; Titus 1:6
(DD) Statement on the Sanctity of Human Life
We believe that all human life is sacred and created by God in His image. Human life is of inestimable worth in all its dimensions, including pre-born babies, the aged, the physically or mentally challenged, and every other stage or condition from conception through natural death. We are therefore called to defend, protect, and value all human life (Psalm 139).
(1) Abortion. We believe that human life begins at conception and that the unborn child is a living human being. Abortion constitutes the unjustified, unexcused taking of unborn human life. Abortion is murder. We reject any teaching that abortions of pregnancies due to rape, incest, birth defects, gender selection, birth or population control, or the physical or mental well being of the mother are acceptable.
Job 3:16; Ps. 51:5; 139:14-16; Isaiah 44:24; 49:1, 5; Jer. 1:5; 20:15-18; Luke 1:44
(2) Euthanasia. We believe that the direct taking of an innocent human life is a moral evil, regardless of the intention. Life is a gift of God and must be respected from conception until natural death. Thus we believe that an act or omission which, of itself or by intention, causes death in order to eliminate suffering constitutes a murder contrary to the will of God. Discontinuing or refusing medical procedures that are extraordinary or disproportionate to the expected outcome can be a legitimate refusal of over-zealous treatment.
Ex. 20:13, 23:7; Matt. 5:21; Acts 17:28
(EE) Love.
We believe that we should demonstrate love for others, not only toward fellow believers, but also toward both those who are not believers, those who oppose us, and those who engage in sinful actions. We are to deal with those who oppose us graciously, gently, patiently, and humbly. God forbids the stirring up of strife, the taking of revenge, or the threat or the use of violence as a means of resolving personal conflict or obtaining personal justice. Although God commands us to abhor sinful actions, we are to love and pray for any person who engages in such sinful actions.
Lev. 19:18; Matt. 5:44-48; Luke 6:31; John 13:34-35; Rom. 12:9-10; 17-21; 13:8-10; Phil. 2:2-4; 2 Tim. 2:24-26; Titus 3:2; 1 John 3:17-18
(FF) Lawsuits Between Believers.
We believe that Christians are prohibited from bringing civil lawsuits against other Christians or the church to resolve personal disputes. We believe the church possesses all the resources necessary to resolve personal disputes between members. We do believe, however, that a Christian may seek compensation for injuries from another Christian’s insurance company as long as the claim is pursued without malice or slander.
(GG) Missions.
We believe that God has given the church a great commission to proclaim the Gospel to all nations so that there might be a great multitude from every nation, tribe, ethnic group, and language group who believe on the Lord Jesus Christ. As ambassadors of Christ we must use all available means to go to the foreign nations and not wait for them to come to us.
Matt. 28:19-20; Mark 16:15; Luke 24:46-48; John 20:21; Acts 1:8; 2 Cor. 5:20
(HH) Giving.
We believe that every Christian, as a steward of that portion of God’s wealth entrusted to him, is obligated to financially support his local church. We believe that God has established the tithe as a basis for giving, but that every Christian should also give other offerings sacrificially and cheerfully to the support of the church, the relief of those in need, and the spread of the Gospel. We believe that a Christian relinquishes all rights to direct the use of his tithe or offering once the gift has been made.
Gen. 14:20; Prov. 3:9-10; Acts 4:34-37; 1 Cor. 16:2; 2 Cor. 9:6-7; Gal. 6:6; Eph. 4:28; 1 Tim. 5:17-18; 1 John 3:17
Resolution:
The governing board of Faith Family Fellowship resolves to protect the Bible-based moral values of this ministry. The following policies represent the ministry’s commitment to preserve Scriptural morals in the face of outside societal influences seeking to degrade the Biblical family, to pervert the moral values of our nation, and to intimidate God’s people from speaking God’s truth in love.
THEREFORE, be it hereby resolved that the following policies be communicated to each staff member and ministry volunteer and enforced as the guiding policies of this ministry:
Church Attendance/Services: Attendance in the general worship services of this church shall be open to the general public subject to the standards and expectations contained in this resolution and other applicable ministry policies.
Behavior Standards: In all services and programs of this ministry, reasonable standards of decorum and order shall be maintained at all times. As such, no one shall, by appearance or behavior, be permitted to draw attention to themselves in contravention to the ministry’s purposes. Any individual who, in the sole discretion of the pastor or ministry leadership, is found to be in violation of this policy shall be removed from the ministry premises immediately.
Special Class Designations: Where appropriate, the pastor, in his sole discretion, shall designate specific assignments and qualifications for various special classes or group activities. Such assignments and qualifications shall be enforced for all individuals who wish to attend the ministry function. Individuals who do not meet the qualifications for a specific class or activity, in the sole discretion of the pastor, shall not be allowed to participate in the designated activity.
Staff Training: All volunteers or staff that have contact with the general public on behalf of the ministry are perceived to be speaking on behalf of the ministry. These positions include, but are not limited to, receptionists, ushers, greeters, persons doing outreach, and anyone else who has contact with the general public as a representative of the ministry. All staff with contact with the general public is required to exhibit the utmost display of Christian character. Use of abusive or pejorative language of any kind is strictly prohibitive and shall be grounds for discipline. No staff member shall ever be disrespectful to any person for any reason.
Ushers: Ushers are required to conduct their activities with decorum and respect. Any conduct that an usher observes that may be distracting to the activities of the ministry should be brought to the attention of the pastor immediately. An usher should never touch any person in an effort to remove that individual from the premises except when absolutely necessary to prevent the individual from injuring himself or others. If directed by the pastor, an usher may contact the authorities to respond to the scene in an effort to remove the individual(s) causing the disturbance and restore order.
Receptionists: Receptionists are responsible for greeting anyone who contacts the ministry by telephone or visits the ministry. Receptionists are not official spokespersons for the ministry. As such, any questions regarding the Scriptural position or activities of the ministry should be directed to the pastor for further handling. Prospective participants in the ministry should be mailed an information packet. Receptionists shall not answer questions regarding the position of the church in matters of faith, practice, or policy over the phone or to persons unknown to the ministry. Answering such questions shall be grounds for immediate removal from the position including termination of employment.
Authority Of Statement of Faith
The Statement of Faith does not exhaust the extent of our faith. The Bible itself is the sole and final source of all that we believe. We do believe, however, that the foregoing Statement of Faith accurately represents the teaching of the Bible and, therefore, is binding upon all members. All literature used in the church shall be in complete agreement with the Statement of Faith.
For further items of organization, please request a full copy of Faith Family Fellowship Statement of Faith
DIVORCE AND REMARRIAGE
The following perspective is based on an Instructional Statement of The Christian and Missionary Alliance.
(Unless otherwise noted, Scripture quotations throughout are from the New International Version of the Bible.)
From the dawn of human history, marriage has held a special place in the heart of God. It was God who ordained the institution of marriage when in Genesis 2:18 the Lord said, “It is not good for the man to be alone. I will make a helper suitable for him.” In Ephesians 5, the union between Christ and the Church is used to illustrate the relationship between husband and wife.
God intended marriage to be a monogamous, lifelong union of flesh and spirit: “For this reason a man will leave his father and mother and be united to his wife, and they will become one flesh” (Genesis 2:24). Although polygamy was sometimes practiced in Old Testament times, the Bible makes it clear that God intended marriage to exist between one man and one woman for as long as both of them remain alive (Romans 7:2; 1 Corinthians. 7:39).
For the Christian, the basis of all marital love is the love of Christ for the Church (Eph. 5:22–31). Marriage is entered into in mutual covenant as a solemn, binding agreement before God and man (Mal. 2:14). In Ezekiel 16:8, marriage is used to illustrate the relationship between God and Israel and is described as a covenant entered into on the basis of swearing or an oath or a pledge. Therefore, men and women should enter marriage with a lawful contract and pledged vows, preferably solemnized by a Christian minister.
A believer should not marry a person who does not know Christ as personal Savior (2 Corinthians 6:14; 1 Corinthians 7:39). Love for Christ is never to take second place (Matthew 6:33).
Divorce is a departure from the purposes of God. Jesus explained that provisions for divorce in the Old Testament were an accommodation to the hardness of people’s hearts and a necessary evil (Matt. 19:8; 19:6). The church, therefore, should seek always to discourage divorce as a solution to marital problems. The Bible teaches that even when a Christian is married to a nonbeliever, the believer should continue to live with his or her spouse if at all possible (1 Corinthians 7:12–13).
While divorce is always contrary to God’s intentions, it is permitted in certain circumstances. Jesus said in Matthew 5:32and again in Matthew 19:9 that a person is not to divorce his or her spouse except for the cause of fornication. The Greek word used for “fornication” refers to habitual sexual immorality. It implies all kinds of immorality, including adultery, which desecrates the marriage relationship.
Divorce is expressly denied for the immediate purpose of marrying someone else (Mark 10:11-12). Therefore, a believer should consider divorce only as a last resort and because of sexual immorality—never as a reason to marry someone else. When one partner of a divorce has become involved in adultery, the offended spouse is permitted—though not required—to get a divorce. If an unsaved husband or wife refuses to continue to live with his or her spouse and departs, the believer may agree to this separation (1 Corinthians 7:15). Such separations may result in divorce, and in that case the Christian is guilty of no wrong.
Scripture permits remarriage after divorce under certain circumstances. If, after being divorced, one of the original marriage partners dies, the remaining partner is free to remarry. Romans 7:2 and 1 Corinthians 7:39 make clear that death dissolves the marriage relationship.
When an adulterous relationship has brought about a divorce, the party who is innocent of adultery has a right to remarry (Matthew 5:32). The right to marry anyone guilty of adultery is denied and as well as to marry anyone who obtained divorce for the express purpose of remarriage (Mark 10:11â-12).
The consistency between the Old Testament and the New Testament is recognized as Jesus interpreted it. The passage in Deuteronomy that Jesus quoted in Matthew 5:31 and Mark 10:2â-12 indicates that the “putting away” of a wife dissolves the marriage and allows remarriage. Jesus did not change the nature of divorce as dissolving marriage and permitting remarriage; He simply rejected all rationalization and excuse for divorce and made clear that only the innocent party whose former marriage was revoked by divorce could remarry without guilt.
According to 1 Corinthians 7, remarriage on grounds of desertion alone is not permitted. When two unbelievers have been divorced and one is subsequently converted and neither has remarried, the Christian should attempt to restore the marriage. If the non-Christian refuses, this makes the marriage the same as the kind described in 1 Corinthians 7:15.
If a person is divorced on other than the above scriptural grounds and his or her former partner remarries, that partner by remarrying has, according to scriptural standards (Matt. 5:32 and 19:9), committed adultery and has dissolved the original relationship.
Remarriage is never commanded; it is, in some cases, only permitted. Divorced persons who have scriptural grounds for remarriage should enter into such remarriage only with the greatest caution. It’s rare for a marriage to fail for any cause in which one of the partners is completely innocent. A believer who seeks to remarry should demonstrate an attitude of repentance for any part he or she may have had in the original failure. Such individuals should receive counseling from the church so as to avoid repeating destructive attitudes and behaviors.
Persons who remarry after being divorced on other than scriptural grounds are guilty of adultery (Matthew 5:32). A Christian clergyman should not perform such marriages.
Persons who have been divorced on other than scriptural grounds who subsequently become Christians are not absolved from the necessity to remain unmarried by having become Christians. While it is true that we are made new creations in Christ, we continue to bear legal and moral responsibilities that existed before conversion. Those who entered into marriage while non-Christians must honor the terms of their marriage contract even after they are in Christ.
Persons who were divorced and remarried without scriptural grounds prior to conversion should not feel obligated to withdraw from the subsequent marriage after conversion. The remarriage that was entered into wrongly constituted an act of adultery, which broke the former marriage. With the former marriage having been dissolved, the remarried person is responsible to be faithful to the new contract. Having broken the former marriage, a person is living in adultery only if he is unfaithful to his present marriage contract.
Persons who are divorced, or divorced and remarried on scriptural grounds, are entitled to the full privileges of fellowship and membership in the church. A believer who was divorced—or divorced and remarried—on other than scriptural grounds while still a nonbeliever should likewise be received into full Christian fellowship. The grace of God in Christ forgives all sin; the person in Christ is a new creation.
Discretion must be used in the choice of divorced and remarried persons for leadership roles in the church. While all believers are equal members of the Body of Christ, not all members are qualified equally for every office in the church. The offices of elder (spiritual leader) and deacon (business leader) in the church are to be filled by those of high moral and spiritual qualifications, whose pattern of exemplary Christian living is so established that it may be followed.
The church should discipline a believer who knowingly secures a divorce on other than scriptural grounds, knowingly marries someone who was divorced on other than scriptural grounds, or whose divorce was granted on other than scriptural grounds and who remarries. The believer should be granted the full privileges of Christian fellowship only after a demonstration of genuine repentance for deliberate departure from scriptural standards.