CRITICAL POSITION PAPERS

APPENDIX of CRITICAL POSITION PAPERS

The church board is assigned the responsibility of formulating position papers to be placed in an appendix to the articles of faith in the Constitution of First Baptist Church Kingsbury.

Position papers will be formulated to define and/or clarify the church’s position on a variety of issues that impact individual believers and the church body as a whole. These position papers will be based on and defended by scriptural truth.

Position papers will be presented to the members of the congregation for comment, to be submitted in writing. After allowing four weeks for congregational response the board will review and address all the concerns raised. The board will then vote for approval of the position paper.

The position paper will then be presented to the congregation for final approval at any business meeting or a special meeting called for that purpose and announced for three previous Sundays from the pulpit. To be adopted the position paper will require approval by three fourths of the active members present at the meeting.

When a position paper is approved by the membership it will be placed in an appendix to The Articles of Faith and Constitution of First Baptist Church Kingsbury.

***This proposal passed by a unanimous decision at the July 2016 quarterly business meeting.

CRITICAL POSITION PAPER ON MARRIAGE AND SEXUALITY

(passed at the October 2016 quarterly business meeting)

We believe that the term ‘marriage’ has only one meaning and that is marriage sanctioned by God which joins one man and one woman in a single, exclusive union, as delineated in Scripture.

We believe that God intends sexual intimacy to only occur between a man and a woman who are married to each other. We believe that God has commanded that no intimate sexual activity be engaged in outside of a marriage between a man and a woman.

We believe that any form of sexual immorality, such as adultery, fornication, homosexuality, bisexual conduct, bestiality, incest, pornography or any attempt to change one’s sex, or disagreement with one’s biological sex, is sinful and offensive to God.

We believe that in order to preserve the function and integrity of the church as the local Body of Christ, and to provide a biblical role model to the church members and the community, it is imperative that all persons employed by the church in any capacity, or who serve as volunteers, should abide by and agree to this Statement on Marriage and Sexuality and conduct themselves accordingly.

We believe that God offers redemption and restoration to all who confess and forsake their sin, seeking His mercy and forgiveness through Jesus Christ.

We believe that every person must be afforded compassion, love, kindness, respect, and dignity. 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 the church.

 CRITICAL POSITION PAPER on Abortion AND EUTHANASIA

(passed at April 14, 2019 Business Meeting)

We believe that unborn children (from conception to birth; cf. Ps. 139:13-16; 51:5; Jer. 1:4,5; Luke 1:14-44; 1:29-38; Ex. 21:22-25) are living creatures made in the image of God (Gen. 1:27; 5:1-3; 9:5-6), affirming the unique value of all human life.

We therefore confirm that voluntary abortion is in violation of the Sixth Commandment (“You shall not murder” – Ex. 20:13), with the only allowable option being when the life of the mother-to-be is genuinely threatened by the continuation of the pregnancy.

Thus, the church condemns the malicious or arbitrary destruction of any human being at any stage of its development from the point of conception to the point of natural death.

Thus, we call all believers to show Christian compassion and to offer support to those experiencing unwanted pregnancies, as well as to those who have undergone abortions. Further, we call believers to speak out against the atrocity of abortion, to promote action and legislation that reflect the teaching of Scripture regarding the sanctity of human life.

We also reject all violence against those who perpetrate abortion.

Finally, we call upon our society to return to the law of God, recognizing by the Word of God that, "Righteousness exalts a nation, but sin is a reproach to any people" (Pro. 14:34).

 CRITICAL POSITION PAPER on JUSTICE FOR ALL ETHNIC GROUPS

(passed at April 11, 2021 Business Meeting)

Definition

When using the word “race,” we speak of the one race - the human race; so we will be using the term “ethnic groups” to describe the great and wonderful diversity in which God has ordained since the tower of Babel (cf. Genesis 11:1-9).

Statement

We, the congregation of First Baptist Church of Kingsbury, IN, acknowledge that the Word of God makes it clear all people groups (all ethnic groups) have dignity and are worthy of respect because they are created in God’s image (Genesis 1:27). In Genesis 12:3, the Lord announces that he is adopting a family for himself from “all the families of the earth.” Then, one day, this great multitude, from every nation, will stand before the throne of God as those purchased by the blood of Jesus (see Revelation 5:9, 7:9).

Thus we stand for “Justice for all.” We do not put adjectives before the word “justice” as it does nothing but divide and confuse. We refuse to jump on any of the cultural movements because they always have appendages which the Church cannot embrace. We condemn the sin of ethnic favoritism in all its forms, since this is contrary to the kingdom which God is building.

Galatians 3:26-29 says, “For you are all sons of God through faith in Christ Jesus. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise” (cf. Col. 3:11). The Lord has assured us that our ultimate identity is in Christ, not our varying groups of diverse skin tones and cultural uniqueness’s.

The Lord has never promised that our lives will all be equally blessed:

1. He Himself has spread His graces around as He has seen fit – none of us being able to glory in anything in ourselves as being worthy of the least blessings (Matt. 20:15; 25:14-30; 2 Cor. 4:7)
2. “For everyone to whom much is given, from him much will be required; and to whom much has been committed, of him they will ask the more” (Luke 12:48b). No matter the ethnic group we identify with.

If we have been silent in the past in the face of any injustice, preferring our own comfort over the discomfort that comes from speaking out against prejudice, may we confess this as sin. If our hearts have been dulled to the suffering of others, may the Lord sensitize us afresh with the call to “weep with those who weep,” as well as “rejoice with those who rejoice” (Rom. 12:15).

We undertake to act in the interest of Justice in all the places where God gives us opportunity. The Scriptures confirms that every tribe, tongue and nation will have an equal seat at God’s table, where love for God and neighbor will be pure and unhindered by sin. We desire to see God’s will be done and his Kingdom come on earth as it is in heaven. This prayer our Lord taught us leads us to an expansive view of the triune God, the gospel, his people, his Kingdom, and his mission. May God help us.

We vow to become more intentional in forging new relationships that will involve all of our brothers and sisters in an intentional care of God’s people as we show the world that this diverse body is united in Christ (Eph. 4:4-6).

 CRITICAL POSITION PAPER ON Alternative Modes of Baptism in Unique Cases

(passed at October 24, 2021 Business Meeting)

As FBC of Kingsbury has been faced with the baptism of those who, through various physical limitations, are not able to undergo baptism by immersion, without risk of further complications, we have felt the need for a statement on alternatives.

And though this, in no way, seeks to undermine our complete agreement (our Biblical stance) on baptism by immersion, we must acknowledge that risking an individual’s health by insisting on it, serves no good purpose.

As Baptists, we believe immersion is the best mode of baptism to depict what baptism is intended to symbolize. We believe it gives a visual picture of the spiritual truth it is meant to portray. As one goes down into the waters of baptism, it portrays the death of the one being baptized in their identification with Christ’s death. And when one is brought up from full immersion, it best pictures being made alive from the dead (raised to new life – Rom 6:4). Even Luther said, baptism “signifies that the old man and sinful birth from the flesh and blood shall be completely drowned through the grace of God. Therefore, a man should sufficiently perform the signification and a right perfect sign. The sign rests, in this, that a man plunge a person in water in the name of the Father, etc., but does not leave him therein but lifts him out again; therefore it is called being lifted out of the…depths.”[1]

We stand firmly against the teachings of other denominations in the area of baptism (such as infant baptism, sprinkling…etc.) as we confess “believer’s baptism” (that only people who publicly confess faith in the salvational work of Jesus are to be baptized, rather than infants who are unable to make such a confession) as the intended way.

Why We Believe in Baptism by Immersion

1. The word “baptism” itself (in Greek baptismos, and in Latin mersio), mean to immerse something completely in water (to completely envelope; to submerge). It also speaks of undeniable, intimate identification with something, or someone (1 Cor. 10:1-2), and immersion is the best picture of this.
2. Biblical references are best explained by immersion:

• Matthew 3:16 says, when Jesus “had been baptized, (He) came up out of the water…”
• John 3:23 says, “Now John also was baptizing in Aenon near Salim, because there was much water there…”
• Acts 8:36-38 says, “Now as they went down the road, they came to some water. And the eunuch said, “See, here is water. What hinders me from being baptized?” Then Philip said, 'If you believe with all your heart, you may.' And he answered and said, 'I believe that Jesus Christ is the Son of God.' So he commanded the chariot to stand still. And both Philip and the eunuch went down into the water, and he baptized him.”
• The word “buried” in Romans 6:4 (cf. Col. 2:12) argue this direction: "Therefore we were buried with him by baptism into death." Also see Gal 3:27.

Thus we believe for an alternative to be considered, the following points should be understood by the one being baptized:

1. Why we believe baptism by immersion best pictures the regenerating work of God to raise us from our fallen, spiritually-dead condition;
2. The recipient should acknowledge that immersion is a more appropriate aid to understanding than the alternative being used;
3. And that they would gladly submit to the mode of immersion if it were at all possible.

So, unless it is mutually agreed upon (by both parties) that baptism by immersion would/could be detrimental to one’s health, we faithfully stand with the Word of God that immersion is the true mode in which baptism is to be carry out.

In conclusion, we believe that what justifies the recipient is not the act of immersion itself, but faith (cf. Eph. 2:8-9) in the promises which God makes in association with baptism (cf. Acts 2:38). In other words, no one is justified by the act of baptism itself, but by being united to (identified with) the justified One through faith alone.

We don’t believe a shadow, or a “type” (such as baptism), should be emphasized to the physical detriment of the professor who wishes to be obedient to the Lord. Thus, we believe a type of pouring could be a legitimate alternative in should cases, though certainly not the ideal.

[1] Martin Luther, “The Holy Sacrament of Baptism,” Works of Martin Luther, (St. Louis: Concordia, 1960), 35: 29.