Introduction to the Baptist Doctrine, Course #2011 Willie Brock 11732 T believe as per the The course objective is to make students aware of what Baptist/Christians of Baptist beliefs according to God's revelation and teachings. A student is to develop an understanding the Scriptures. a greater sense With this knowledge, a student should be able to proclaim the gospel with of assurance. of our lives. In addition, a student should gain a better understanding of God's intention the Church and their liability as Lastly, a student should have a better understanding of God’s purpose for a Christian. revelation, His The outline for this course will expand from what God has given us through His blessing, and His punishment. (I.) The introduction shall consist of an explanation about God’s natural and moral attributes to include the providence of God. It will transition to defining the kingdom of God, then how it establishes the foundation of the Christian Church. It shall continue with how the Scriptures were developed and how they are the foundation of our faith. Next, the class facilitator will teach about the role of Jesus Christ as the Mediator. Lastly, a teaching will be conducted to explain the work of the humanity; and how God Holy Spirit; and why He is efficacious. (II-) A review of the impact of the fall of and (b) what occurs created the new order in Jesus Christ in which invited us to have (a) faith in him a Christian as it during repentance. This session will continue with (c) how regeneration is to affect pertains to (d) sanctification, (e) justification, and adoption. (Ill.) The next block of instruction shall consist the Lord's Supper of giving details about the two ordinances of the Baptist Belief: Baptism and (!V) The them in recognizing that perseverance of the saints shall be next for edifying the student in order to assist they are to be (a) mission oriented. Yet, they should understand the importance of being (b) educated for the sake of being equipped through various mediums. As we build them up, emphasis will be upon (a) the second coming of Christ, (b) the resurrection, and (c) the judgment. (V.) This study will conclude with each individual. a written or verbal assessment to determine what knowledge was obtained by CONTENTS Pe ES 66s ioc ecu Il. Se re ee Til. Re iy. REGUNERATION ..... 60. o..0 0, ie oos ea 5 OO OO 6 AEE Y aie i eck ay £8 y EL: BOE BIRD'S VIII. BR ee IX. THE SECOND TED SUG BI A XI. We XII. Re XIII. NT ss ON eee 3 Sitka oe os i cs ks OF i os ere ee ek oo eee ee 8 ies ci CHRIST tn oe ee 4 kc re ee ee COMING oii a eo SUT eG Wee. ek 2 ee a ee en EE ss be ee OP BCS Foes poke pe 74. eh knee 8 ee 9 ............. 9 cite 10 ss 11 ee os es 5 ok 12 I. The Scriptures There are three marks that in a general way may be said to sum up the position of the Scriptures in the belief of Baptists. A. Sufficiency. The Scriptures give us enough truth for all religious purposes. Nature reflects the divine attributes to a certain extent, and according to Paul (Romans 1:19-21) if people should actually live up to the light of nature within their conscience and without (their daily living), they might arrive at a knowledge of God, so that they are without excuse. Taking people as they are on account of sin, the light of nature is insufficient. A revelation of God to them and a coming of God into their lives are the only means for their redemption. In the Scriptures we have all the truth required for the religious life of humankind. B. Certainty. Another quality of the Scriptures that fits them to serve as the source of light and truth in religion is certainty. There are greater or less degrees of certainty in science and philosophy. Scientific and philosophic theories are always subject to revision. Science does attain to permanent truth. But this truth of science is not religious truth at all, save in the general sense that all truth is of God. The laws of nature, like the law of gravitation or the laws of motion or the laws of chemical affinity, have no direct religious value at all. None of them can save the soul. The Bible tells us how to find God, and by following its directions we actually can succeed. God comes into our life, and we know beyond a doubt that the Bible speaks to us truly concerning God. C. Authoritativeness The Scriptures speak with authority, as does no other literature in the world. This authoritative note which rings so clear in the Bible is not due to anything external to itself. No court made it authoritative by decree. No church council made it so by decision. No pope made it so by hurling ban at those who denied it. The early church councils in the second, third, and fourth centuries did not make the Bible authoritative. They simple recognized the authority of the Book itself. It was inevitable that this dynamic and mighty literature would come together in a vital and organic unity since it was all created by one common life and power of God. Behind this sufficiency and authoritativeness of the Scriptures of the Old and New Testaments is their inspiration. People of God spoke as they were moved by the Holy Spirit. The Bible is God's message to humankind, given to supply the 2 needs of their religious life. When we find that message, we have God's truth to us, which is all we need for religious knowledge, faith, and obedience. The Bible must be interpreted. But we have for our illumination in interpreting the same Spirit who inspired it. We must get God's message by interpreting under the Spirit's guidance. It is a great and high responsibility, but we cannot evade it, and we cannot know what God's message to us is until we have interpreted it and made due allowance for all the facts that we have. The Bible culminates in Christ. He is the crown of the whole. All doctrine before and after Christ must be seen in the light that shines from. him if we are to understand it. Christ is God's message to us, and we are to understand the whole Bible simply and solely in its relations to Jesus Christ, the Son of God and Savior of the world. 2 Tim. 3:15-17; Luke 16:29-31; Eph. 2:20; 2 Peter 1:19-21; Romans 15:4; Hebrews 1:1-2; Psalm 19:7-8; Romans 1:19-21; 1 John 5:9; Romans 3:1-2; John 16:13; 15:26-27; 14;25-26; 1 Corinthians 2:4,10-16; 1 John 2:20,27; John 6:45; 1 Corinthians 14:26; 2 Peter 3:16; Psalm 119:130; Isaiah 8:20; Acts 15:15; John 5:39; 1 Corinthians 14:6,9,11,12,24,28; Col. 3:16; Mt. 22:29; Acts 28:23. II. God It is impossible to define God because God is more and greater than all definitions. This does not mean that we must remain ignorant of God's character. For we do possess most real knowledge of God through the revelation given to us in grace and power in our hearts and lives. There are certain qualities or attributes that we ascribe to God in consequence of divine revelations in nature and in experience and in Scripture. First, we say God is a spiritual being. Jesus said to the woman at the well, "God is spirit, and they that worship him must worship in spirit and in truth." This is the first truth in spiritual religion. God has not a visible outward form or figure. God is pure spirit. God is one. There are not many gods, but only the one true God. The doctrine of many gods is polytheism and against it the prophets of the Old Testament poured out their inspired and burning eloquence. The Old Testament is the record of how God trained Israel to the thought of a pure monotheism, that is, to the belief in one holy and spiritual God. God is personal. Some modern theories seek to enforce the idea of an impersonal God. When people forsake the idea of a personal God, they lapse into 3 polytheism and invent many gods, or else they adopt the philosophy of pantheism (the doctrine that the whole universe is God) instead of religion, and remain content with that. God is holy. The moral law is grounded in and authored by God. God is clothed with all moral perfections. God is infinite. This means that God is free of all imperfections. Our minds cannot grasp the infinite fully. God is infinite in all attributes-wisdom, holiness, love, power, and all others which may be named. The Scriptures also reveal to us that God is manifested to human, not only as one, but as triune. God's Spirit appears in many forms of activity, although the Trinity does not appear in the Old Testament as a fully developed truth as in the New. The New Testament clearly shows that there are three forms of God's personal manifestation in the world-called Father, Son, and Holy Spirit. This does not mean that God is manifested as first one, then another of these. They are distinct in their personal activities. When we call them persons, we do not use the word in its ordinary sense. A human person is a separate and distinct individual, and if we use the word in this meaning referring to the Trinity, we would imply three gods, which would be polytheism. Yet personality is the most fitting word we can find to express the truth as to the Trinity. The Bible does not explain the Trinity. It simply gives us the facts. Theologians and philosophers have tried hard to give an intellectual expression to the doctrine of the Trinity. None of them has succeeded fully. It will probably be found in the end, that the briefer the definition of the Trinity, the better for practical purposes. God is revealed to us as Father, Son, and Holy Spirit. These have personal qualities. Yet God is one. This is the New Testament teaching. Exodus 15:11; Psalm 147:5; Psalm 83:18; Isaiah 6:3; 1 Peter 1:15-16; Mark 12:30; Mt. 10:37; Mt. 28:19; 1 Corinthians 12:4-6; 1 John 5:7; John 10:30; John 5:17; John 4:24; Eph. 2:18; 2 Corinthians 13:24. IlI. The Holy Spirit The New Testament reveals to us the doctrine of the Holy Spirit in its completed form. The Spirit's work is a most essential and vital part of the religion of Christ. In the Old Testament the Holy Spirit comes upon the hearts of men in manifold ways. The Spirit was present in creation, bringing the present cosmos out of the primeval chaos. The Spirit was present in the prophets and leaders in Israel, and in many other ways his power was manifested. Not until we come to the New Testament do we find the fully developed doctrine of the Holy Spirit, the third 4 : Testament do we find the fully developed doctrine of the Holy Spirit, the third person in the Trinity. The Holy Spirit was present everywhere in the earthly ministry of Jesus, clothing him with power for his messianic work. Through the Spirit's power, the body of Jesus was raised from the dead. The Spirit was given in fullness on the day of Pentecost, to abide with the people of Christ forever. The Spirit convinces the world of sin, regenerates the heart, leads and guides Christians, making clear to them revealed truth. The Holy Spirit sanctifies and sustains believers in trial and temptation and struggle. His mission is to glorify Christ, so that what Christ does, the Spirit does; and what the Spirit does, Christ does, hi Paul's writings especially the doctrine of the Holy Spirit is developed most fully. The whole inner life of the believer is under the Spirit's influence and subject to his power. We are commanded to grieve not, quench not, and resist not the Holy Spirit. The fruits of the Spirit are described over against the fruits of the flesh. Christ predicted that the Spirit would come thus to take his place when he left the earth and that it was expedient for him to go in order that the Holy Spirit might come. Baptist have a very special interest in the doctrine of the Holy Spirit and need to reassert it with vigor. We believe in a regenerated church membership, in individualism and freedom of conscience, in the right of private judgment, and in the autonomy of the local church, and in an open Bible, and freedom to witness for Christ. We are peculiarly dependent upon the Holy Spirit for the successful fulfilling of our work. | | Gen. 1:2; 2 Kings 2:9; Nehemiah 9:30; Psalm 104:30; Psalm.106:33; Psalm 139:7; Psalm 143:10; Isaiah 61:1; Mt. 4:1; Mark 1:10; Mark 1:12; Luke 2:27; Luke 4:14; John 1:33; John 3:34; Acts 2; Romans 1:3; Romans 8:1; 1 Corinthians 2:4; Eph. 2:18; 1 Thessalonians 5:19; 1 Timothy 4:1; Rev. 2:7; Rev. 22:17; John 14:16 and 26; John 15:26; John 16:7. IV. Regeneration The Holy Spirit regenerates the soul of human beings. No human influence, no form of culture, no kind or degree of education, no law of development works this change. The direct action of the Holy Spirit alone accomplishes the result. The Spirit may and does use means, that is, the truth of God, in effecting it. But we must not confound the agent with the means nor the means with the agent. The truth is made effective to regenerate only in and through the power of the Holy Spirit. The change that work in regeneration is described in the Scriptures as a "new birth," as "resurrection from the dead," as a being "made alive" in Christ and in 5 carnal nature, to work this change in themselves. In this change they are turned from the love of sin to the love of holiness, from disobedient to obedient lives, from bondage to sin to the freedom that is in Christ, and are translated from the kingdom of darkness into the kingdom of light, and led from the service of Satan into the service of Christ. John 1:13; 1 John 3:9; 1 John 4:7; 1 John 5:1; John 3:1-8; Titus 3:5; 2 Corinthians 5:17; 1 Peter 1:22-25. V. The Church There are two chief senses in which the word "church" is used in the New Testament. In a number of passages it refers to all believer, whether they are thought of as existing on earth, or on earth and in heaven at any particular time, or as the total assembly of the redeemed in the life to come. Paul states in Ephesians 5:25-27, "Husbands, love your wives, even as Christ also loved the church, and gave himself up for it; that he might sanctify it, having cleansed it by the washing of water with the word, that he might present the church to himself a glorious church, not having spot or wrinkle or any such thing; but that it should be holy and without blemish." In this passage the church is viewed as existing in time and in eternity, and the continuity of the church which exists in time with that which exists in eternity is made indisputably clear. It time it is a church with spots and wrinkles; in eternity it is without spot or wrinkle. In time it needed cleansing by the washing of water, that is, it was impure church not yet free from sin. In eternity this same church stands before Christ holy and without blemish. The universal church is not an outward organization at all nor can it be made coextensive with ecclesiastical bodies scattered over the earth made up of organized parts or branches. It has no earthly ecclesiastical functions or powers. Yet it is most real in that it includes all true believers in Jesus Christ. Faith in Jesus Christ indeed is the spiritual reality at the basis of the life of all local churches. The visible and tangible in the Christian religion is valueless without the invisible and spiritual. The universal church is as real as the kingdom of God; indeed, it is practically identical with it. The great majority of the New Testament passages use the word "church" to indicate a local body composed of believers in Jesus Christ who are associated together for the cultivation of the Christian life, the maintenance of the ordinances and discipline, and for the proclaiming of the gospel. Jesus Christ is Lord of the church. It exists in obedience to his command and has no mission on earth save the carrying out of his will. It must not form alliances 6 of any kind with the state so that it surrender any of its own functions or assumes any of the functions of civil government. [t government is democratic and autonomous. Each church is free and independent. No church or group of churches has any authority over any other church. Cooperation in Christian work is one of the highest duties and privileges of the churches of Jesus Christ. Yet is so doing they do not form or constitute an ecclesiasticism with functions and power to be authoritatively exercised over the local bodes. The voluntary principles is the heart of the Scripture teaching as to the individual and as to local churches. All souls are entitled to equal privileges in the church, just as all churches are entitled to equal privileges in the kingdom of God The individual precedes the group logically as well as in order of time and the organization and government of the local church proceeds on the principles of the voluntary association of free individuals in obedience to Christ and for purposes set for by him. Church disciple is simply the group protecting itself against the individual. The church has no power of coercion in the religious life of the individual. Individual is an unalienable right in Christ. The officers of the church as bishops or elders and deacons. The New Testament employs the words "bishop" and "elder" to designate the same officer, these terms being descriptive of functions and not of separate officials. Bishops or elders are officers of the local church, not of any group of churches with general jurisdiction. Their authority is that of influence and leadership rather than official. They are called of the Holy Spirit to the work and are set apart by ordination for the discharge of special functions and have no authority to lord it over God's heritage. As leaders and guides, they deserve the loyalty and support of the church. Their task is particularly that of spiritual leadership, while the deacons are charge rather with the temporal affairs of the church. The ordinances of a church are baptism and the Lord's Supper. These two set forth in a very beautiful and comprehensive way the fundamental truths of the gospel. They are not sacraments, but ordinances; they do no confer or communicate or impart grace in and of themselves. They are outward symbols that signify very profound truths, and these truths have vital power in the Christian life when duly apprehended or spiritually discerned by the recipient when the ordinances are administered. There is no Scripture warrant whatever for any increase in the number of the ordinances from two to seven or any other number. Mt. 16:18; Mt. 18:17; Acts 2:47; Acts 8:1; Acts 14:23; Romans 16:5; 1 Corinthians 14:4-5,23; Ephesians 1:22; Ephesians 3:10; Ephesians §;24-32; Colossians 1:18; Hebrews 12:23. VI. Baptism Baptism is an ordinance of Jesus Christ established as an everlasting observance for his people. Every believer or regenerate person is under obligation to submit to this ordinance of Jesus. Baptism is the immersion in water of the believer in the name of the Father, and of the Son, and of the Holy Spirit. The truths symbolized in baptism are the following: (1) remission of sins; (2) fellowship or union with Christ in his death and resurrection (The form of baptism strikingly symbolizes death, burial, and resurrection.); (3) cleansing from all unrighteousness and consecration to the service of the kingdom of God and resolve to walk in newness of life. Baptism is a prerequisite to church fellowship and to participation in the Lord's Supper. Immersion is essential to Christian baptism. Other forms destroy the meaning of the ordinance. The consensus of the scholarship of all denominations declares that immersion only is baptism. The Greek word to which our word "baptism" corresponds can only mean immersion. Baptism does not regenerate. It is to be administered to those who have previously been regenerated by the Spirit of God. Baptism does not secure remission of sins save in a symbolic way. The preciously forgiven person is the only proper subject for baptism. Baptism is simply the outward symbol of what has already taken place within the subject. Baptism confers no spiritual but only a symbolic remission of sins. Baptism "for remission of sins" (Acts 2:38) has reference only to the symbolic remission set forth by the act. Forgiveness, or remission, is inherently a divine act, and to make it a function of baptism is to ascribe a divine function to an outward ordinance. If baptism actually conferred remission of sins, it would have to be repeated after each sin, whereas baptism is administered once only to each believer. Mt. 3:7; Mt. 21:25; Mark 1:4; Romans 6:4; Eph. 4:5; Colossians 2:12; 1 Peter 3:21; Mark 1:9; Acts 2:38; Acts 2;41; Acts 8:38; Acts 18:8; Gal. 3:27. VII. The Lord's Supper The Lord's Supper is an ordinance of Christ's church wherein the elements are bread and wine. The bread symbolizes the body of Christ given for the salvation of humanity and the wine symbolizes his blood shed for the remission of sins. The participants of this ordinance are those who have been baptized upon a profession of their faith and who walk in an orderly manner as members of a church of Christ. The following errors have been associated with the Lord's Supper and are to be rejected: a. The claim that in it there is a repetition of the sacrifice of Jesus for the sins of the world, as in the Roman Catholic sacrifice of the mass, b. The claim that the bread and wine are the real body and blood of Christ, as in the false doctrine of transubstantiation. c. The denial of the cup to the people and in any way unduly exalting or worshiping the bread and wine of the ordinance. All the above are fatal errors and wholly opposed to the read meaning of the New Testament. Like baptism, the Lord's Supper is a symbolic ordinance. It commemorates Christ's death; it declares or sets forth that death when observed; and it is prophetic of Christ's return to his people at the end of the gospel age. In all these respects, however, it is not a sacrament but simply an ordinance whose whose value is in the truth symbolized rather than in its power to impart grace. To observe the ordinance properly is to discern the truth symbolized in it. The unworthy observance of the ordinance consists in the failure to discern spiritually the body and blood of Christ. Acts 2:41-42; 1 Corinthians 11:26; Matthew 26:26-29; Mark 14;22-25; Luke 22:14-23. VIII. Resurrection At death the bodies of all return to dust. There is to be a resurrection both of the just and the unjust. Little is taught in Scripture regarding the resurrection of the wicked apart from the fact itself. In the fifteenth chapter of First Corinthians, Paul gives a very glorious account of the resurrection of the dead in Christ. Their resurrection bodies are to be free from the all sin and infirmity and perfectly fitted for the glorified spirit. At death the spirits of believers go to Christ. At the resurrection, body and spirit are reunited and glorified and enter fully upon the eternal reward in Christ. Mt. 22:30; Luke 14:14; John 5:29; Acts 1:22; Acts 4:2; Acts 24:15; Romans 6:5; 1 Corinthians 15; Philippians 3:10; 2 Timothy 2:18; Revelations 20:6. IX. The Second Coming Of Christ The Scriptures teach that Christ will return in person to this earth. The time of his return is not revealed. The Scriptures do not seem to warrant the belief that a state of perfect piety will exist on earth when Christ returns. Christians are commanded to expect the coming of the Lord always. New Testament Christian did this. There was no explicit teaching that Christ was to come in the New Testament age, but Christians were constantly expecting his return. This expectation should not tempt us to be careless or do superficial work or neglect our duty. It should rather 9 make us conscientious and faithful in the highest degree. The New Testament reveals no program of events that is to follow the return of Christ. The event itself was the center of the expectation. He may come tomorrow. He may not come in ten thousand years. Mt. 24:27; Mt. 25:34; Mark 13:3-37; Luke 21:5; Acts 1:11; 1 Thessalonians 5:13; 2 Thessalonians 2:1-12. X. The Judgment On the appointed day, God will judge the world by Jesus Christ. All people are to appear before the judgment seat of Christ. The word "judgment" means discrimination. At the judgment people are to be discriminated or separated according to moral character. The Scripture teaching as to the judgment day does not mean that the final destiny of human beings remains uncertain until the judgment takes place, as if God were ignorant as to their condition until an investigation was made. The judgment is rather the formal declaration of conditions that had previously existed. It is the manifestation or exhibition of the righteousness and the love, along with other attributes of God. The principle of judgment is in operation in the earthly life of humanity in a certain sense. The moral law operates always and everywhere. The final judgment is the necessary culmination of these temporal judgments. God's ways will then be vindicated of humans, and the justice of all God's dealings with them be made plain. People will then know and feel the justice of all God's ways. Even wicked people, in the illumination of that judgment, will cognize the justice of God's decree concerning them. The Scriptures declare that the righteous do not come into judgment (John 3:18 and John 5:24). This does not mean that they will be absent when God has court in session. For Paul declares explicitly that we shall all be made manifest before the judgment seat of Christ (2 Corinthians 5:10). We need only to remember that the word "judgment" means to discriminate, in order to harmonize these apparently contradictory Scriptures. The discrimination of judgment will divide humanity into two classes. One class will be condemned, the other approved. The word "judgment is often used to indicate the condemnatory side of the process. To be judged means, in that case, to be condemned. This is what John means when he asserts that believers shall not come into judgment. Not the condemnatory but the approbatory aspect of judgment will befall believers. They shall not come into condemnation, although they, too, shall stand before the judgment seat of Christ. Judgment is to be according to works. Unbelief on the part of sinners leads to evil works; faith on the part of Christians leads to good works. Works in both cases 10 are the outward expression of a deeper condition, the attitude of faith or of unbelief The fundamental principle that fixes a person's place in the scale of moral worth is that of faith and unbelief. Since the judgment does not fix or determine destiny, but simply declares or exhibits it, it is based on the outward expression of the soul's deeper attitude of unbelief and of faith. As works are the outward sign of the inward state, and as judgment likewise is the manifestation or outward sign of the inward State, it is entirely fitting that judgment should proceed on the principles of works. Mt. 25:32; Mt. 12:36; Acts 17:31; John 5:22,27: Romans 9:22-23; Mark 9:48; 2 Thessalonians 1:5-7; Mark 13:35,37; Luke 12:35-40; Revelations 22:20; Mt. 13:49; Romans 3:5-6; Revelations 20:11-15. XI. Education It is unusual to refer to education as a doctrine. Yet there is ample warrant in the New Testament for such reference. In the Great Commission, Jesus couples the duty of teaching with the duty of preaching. The teaching and preaching therein enjoined are coordinate and equal parts of the great task of Christ's people. The academy, the college, the university, indeed, all forms of organization for teaching the truth, all institutions for the diffusion of knowledge are the direct and logical outcome of the work of evangelization. The Christian life involves a particular view of the world and of God as its providential Ruler, and Christianity in its doctrine of regeneration lays the foundation for education. Baptists in a very special sense are under obligation to foster Christian Education. First, Baptists emphasize regeneration. A regenerate church membership is a cardinal Baptists doctrine. The regenerate life is the unfolding or growing life in which all the powers of humanity are alive and demand satisfaction. Education alone can meet all these demands. Again, the non-sacramental character of the Baptist view of the ordinances implies intelligence in the participant. The ordinances do not magically convey grace. Only as we clearly perceive the meaning of baptism and the Lord's Supper do we observe them aright. This is the Baptist view. Clearly, then, intelligence is required for their proper observance. The Baptist view of church government, that is, the equality of believers and local self-government in the churches, requires education. Self-government requires intelligence. Baptists believe not in Episcopal authority in the ministry, but spiritual leadership. An educated ministry 1s essential therefore to their success in the world. The right of private judgment in interpreting the Scriptures is another fundamental Baptist belief. This necessitates intelligence. Again, voluntary cooperation in missionary and other forms of activity in the kingdom of God is our only Baptist method of working together for these great ends. Hence, we require intelligence and breadth of view, 1] the ability to see things in their larger relations and to adapt means to ends, for the bringing in of the kingdom of God. All this makes imperative the education of our people as widely as possible. Christian education is not necessarily in conflict with education by the state. Indeed, they mutually supplement each other. The public school system is necessary, but Christian ideals and the Christian type of civilization are dependent upon education under Christian auspices. Other things being equal, therefore, the denomination of Christians that most widely and most thoroughly promotes education will most deeply impress the world. At home and abroad there comes to Baptists of our times an imperative call to reinforce existing schools and to establish new ones wherever they are needed. Deut. 4:5; Psalm 119; Isaiah 54:13; John 8:2; Mt. 28:20; Acts 15:35; 18:11; 28:31; Romans aan: XII. 12:7; Colossians 1:28; Gal. 6:6; Isaiah 9:15; 1 John 2:27; Luke Social Service Baptists believe in every form of righteousness: personal righteousness or right living in individual conduct; domestic righteousness or right living in the home; civic righteousness or right living in the state; social righteousness or right living in society; commercial righteousness or right living in business. This demand for righteousness in all spheres is the direct result of the doctrine of regeneration. The new birth affects the whole person in all relationships. No Baptist, therefore, can be indifferent to movements for the improvement or purification of life anywhere. The gospel is adequate for the solution of all social problems. Patience and perseverance and intelligence of a high order, however, are required to apply the principles of righteousness to all life's relationships. The church, as such, cannot enact laws or become the organ of social reform save indirectly. Yet the pulpit should expound the principles of right living in all sphere, and members of our churches should stand for all forms of righteousness not only in their own personal a lives but also in public life as well. hy the cAhwrA cA Pew fet aclky Ezekiel 8:5; Ezekiel 18:28; Hosea 4 and 5; Amos 3 and 4; Matthew 5 and 7; Romans 12 and 16; Epistle of James. XIII. Heaven and Hell According to Christian teaching, heaven is both a place and a state. The emphasis in the New Testament is everywhere upon the character that fits a person for heaven rather than the exact locality or precise teaching as to the activities of 12 heaven. The place and the environment fit the character, but the character is more determination of the environment than environment is of the character. In heaven we persist in our individual lives. Christianity everywhere emphasizes the value of personality and individuality. The Christian heaven is far removed from the Buddhist or Brahman re-absorption in the infinite. As personality survives in the life to come, earthly experiences and earthly knowledge leave their permanent impress upon us. Earthly ties and what they meant to us are a part of ourselves. There would be little or nothing of any one of us left if the life on earth and our earthly relationship were blotted outin heaven. Memory survives along with will and intellect. Our whole earthly life and experience enter into the final result in character, although of course all is transfigured, purified, and glorified. The question often asked - whether Christians will know one another in heaven - really answers itself upon slight reflection apart from the hints that Scripture gives. We could scarcely remain ourselves without such recognition. The change that comes at death is not a change of moral character or of individuality. If you shoot an arrow across a river, it is the same arrow on the other side as on this. If you put a diamond in a casket and carry it into the next room, it is the same diamond when you reopen the casket and take it out. So also with us in death. The soul, the individuality, the character is the arrow. When it is shot across the stream of death, it abides the same. Its surroundings are changed, but it remains fundamentally what it was. This life gives shape to the jewel of the soul, cuts its angles and facets, as it were; the next life may brighten it and perfect its shape, but it remains essentially the same. In the New Testament heaven is represented to us in symbols or figures of speech for the most part, and the descriptions of it are in large measure negative rather than positive. We gather, however, that there are at least three elements of bliss in the New Testament picture of heaven. First, heaven is relief-relief from sin, from care, from loss, from sorrow, from laborious and exhausting toil, relief in short from all the things that blight and curse our life on earth. Second, heaven is reward. In the early chapters of the Revelation, the rewards of heaven are set forth under numerous forms that are very suggestive of individuality and variety in their bestowment. The pillar in the temple of God suggests stability; the right to enter into the gates of the city suggests privilege; the white robe suggest purity; the white stone suggests intimacy of personal relation with Christ; that God shall wipe away all tears from our eyes is an exquisitely tender and sublime declaration of comfort for the sorrowing. In the third place, heaven is realization. No doubt many lives that are broken and disappointed will find fruition and self-realization in the life to come. Heaven is represented as a place of eternal inactivity would be a'little value and very 13 unattractive. The sluggard is the last person who should dream of heaven as the fulfillment of an ideal. The rest of heaven does not mean cessation from work, but from toilsome and exhausting work. We are made for action in body and brain alike. Inaction therefore would be death. Heaven as realization, then, means joyous activity without exhaustion in a perfect environment and in a perfectly congenial society. It means eternal growth towards God and the divine infinitude, eternal achievement and a joy corresponding. The award of the Day of Judgment will be final. The wicked shall go away into endless punishment, the righteous into eternal life. The same word applies to the duration of the state of both classes. That word is not merely qualitative as if it described only the nature and not the duration of the awards of the two classes. It also means duration, that is, endlessness. So far as the Scriptures teach, we must hold to the endlessness of the state of the wicked as well as the righteous, and the Scriptures are very explicit on the point. Passages that have been cited to prove that the wicked may have a second probation | and be fully restored are not conclusive, and all must be understood in the light of those passages that admit no doubt whatsoever. It is sometimes urged that it is unfair to inflict infinite punishment for a finite sin. This objection overlooks the fact that the punishment will continue no longer than the sin. Sinners confirmed in sin will sin forever. The punishment will simply keep pace with the sin. ian It is a mistake to make the problem and the mystery of eternal punishment turn wholly on the question of God's love. It turns equally on the question of human freedom and choice of evil. We would revolt in the depth of our souls and rebel with all our power if God were to use coercion in dealing with us in the sense of forcing our wills. This God will not do because we have been endowed with freedom. And yet the demand that all persons be finally saved as a means of vindicating God's government is equivalent to a demand that God shall use coercion and compel the lost to repent. Freedom is God's gift to humans which lifts them above the brutes and make them like God. Yet it is an endowment with fearful alternatives of choice. We should think of this when we are tempted to arraign God's government for the existence of an endless hell. Hell is the monumental expression of the abuse of human freedom. This is the key to its meaning. This alone explain Heaven and Hell. Ephesians 1:3-20; 3:10; 2 Timothy 4:18; Hebrew 11:16; Mt. 5:22-29; 10:28; 11:23; 18:9; Luke 16:23; 2 Peter 4:1; Mt. 19:29; Luke 18:30; Mark 3:29; Mt. 25:40; Revelation 2 and 3; 14:10:10-11 Revelation 20,21,22,23. 14 2011 BAPTIST DOCTRINE We Believe in God the Father Psalms 104; 145:8-14: Matthew 11:27,28:19: John A 2s 230-3 We Believe in Jesus Christ the Son Matt, 1:18’Luke 1:26-35; John 1:1-14; Philippians 2:6-11: Luke 14:6-7, 24-26: | Cor. 15:3-6; Hebrews 7:25: Mark 16: 19: Acts 1:11’: | Thessalonians 4:16-18 We Believe in the Holy Spirit John 16:12-15; Acts 5:32: John 12:16-18: | Peter 3: 10-11 We Believe in the Word of God | Timothy 3:16:11 Peter 1:21; Hebrews 4:12; John 12:48 We Believe in God’s Church | Acts 16: 5; | Cor. 4: 17; Ephesians 5:23; Colossians 1:18: Acts 6°1-6; | Cor. 5:1-5 We Believe in Biblical Authority Il Timothy 3:15-17; | Thessalonians 2:13: Il Peter 11:20-21 We Believe in the Autonomy of the Local Church Colossians 1:18; Il Cor. 8:1-5, 19,23 We Believe in the Priesthood of the Believer | Peter 2:5,9: Revelation 5:9-10 We Believe in Two Ordinances Matthew 28:19-20: | Corinthians 11:23-32 We believe in Two Offices | Timothy 3:1-13; Acts 20:17-38: Philippians 1:1 Separation of Church and State Matthew 22 Question: Why do we believe in the bodily resurrection of Jesus? What bearing of this truth have on our expectation about our own resurrected bodies? WHY AMI A BAPTIST? B — Bible Authority scriptures. We believe Baptist believes in the inspiration, inerrancy and authority of the hy 3:16 the Bible is the sole sufficient rule of faith and function - Il Timot A — Autonomy of the Local Church that all believers are Baptist believes the local church is autonomous or self-governing, h — Romans 12:4-6 part of the body of Christ, and as such have a part in the local churc P — Priesthood of Every Believer and be heard. We Baptist believes that every child of God has thr right to approach - Hebrews 4:14-16 have no earthly priesthood, since Christ Himself is our High Priest T — Two Church Officers — Pastor and Deacons that of the Pastor Baptist believes there are only two offices in the local church, Pastor is the (Bishop) and the Deacons. Christ is the head of the church, the h — | Timothy 3:1-9; Shepherd, the Deacons are servants of the Pastor and the churc | Timothy 3:8-10 | —- Immersion to Christ's Baptist believes in baptism by immersion. It follows salvation in obedience Command and pictures the spiritual death, burial and resurrection S — Security of the Believer sting life upon The believer is saved an kept by grace; the believer receives everla receiving Christ as Savior and is sealed by the Holy Spirit — John 10:38 T — Two Ordinances of the Church the Christian faith. Baptism and the Lord’s Supper embody the central message of y that he is a child of Baptism is an onetime event when the believer announces publicl resurrection of Jesus © God. Communionis a periodic reminder of suffering, death and Christ — Mark 16:16 and | Corinthians 11:24-26 1 What knowledge did you gain from taking this course? 8. In what way(s) will the knowledge obtained benefit you in the work of the church? 9. In what way(s) will this course empower you to do your specific (main) role in the church? 10. What were the strengths of the course? as What were the weaknesses of the course? How will this course enhance your Christian education endeavors? Candidate’s Signature Instructor’s Signature Date received:.../ (Representative) Date APPROVED /. / / Department of Christian Education Accreditation and Credentials of the Sunday School Publishing Board, National Baptist Convention, USA, Inc. 330 Charlotte Avenue Nashville, TN 37201-1188 FORM 22-Course Evaluation (This form must be completed at the end of each course by certificate of progress students.) Please type Student # Student’s Name State City Address Zip Code E-mail Course title Course # Length of Course (# of hours) Name of School Name of instructor Dean EVALUATION Courses taken over five years but less than fifteen years prior to entering COPP do not require copies of cards. 1. Were you instructed to purchase a textbook? 2. Did the instructor prepare a syllabus? 3. Did the syllabus complement the textbook? 4. Did the instructor require the purchase of a syllabus? ¥Yest Vest yest Yes{ | |. 1. . } Nol. Nol Nol No{ } °} | 5. Please list the objectives of the course. 6. Summarize the point(s) of view of the course by referring to lecture notes, course outline, syllabus, textbook and other materials. DCEAC/FORM 22/Rev Dec 05 Complete reverse side. Department of CAristian Education Accreditation and Credentials COPP SHEET i = Accepted credits from transcript C = Courses completed through CLS (Prepared fer Bruce Davis, Sr. 4/3/2008} PHASE } eae CE D 1072 intre to the New Testament FAL 2007 Christian Stewardship _T cl. T2011 Baptist Doctrine bept H = 300i Fundamentals of English Grammar : TEACHER CERTIFICATION REQUIREMENTS cE. TY 2023 Creative Ways of Teaching Fa .r-_T__ 9008 Public Speaking PEASE 2 As. ¥__ 1075 Syneptic Gospels ).# _1__ 3007 History of Baptists S.4 _'__ 3018 History of the NBC, USA, Ine. D.7 1 4612 Doctrine of the Holy Spirit ).T _t__ 4013 Theology of the Early Church Ghuch ede. 6924 Organizing an Effective BTU FA.~t-_T__ 9002 Developing Literacy Skills I FAL: _T_ 9004 Writing Techniques } PHASE 3 8s _F_ CE _f_ 207i Christian Character and How 6S. Chch _F_ 1079 Gospel of John BS. ee 1086 Church History in Acts _T__ 1089 Romans it Develops Chehol_T__ 6013 Organizing the Church for Christian Education _f__ 7005 Christian Evangelism ¢puch, y Sos ond DO tke EAL. T9005 Writing Techniques EI _T_ Elective PHASE 4 _T__ 1112 Survey of Revelation _T__ 2015 Foundation of Christian Ethics _T_ 4022 History of Worid Religions _f__ 6021 Spiritual Maturation _?__ 7033 Discovering Your Spirit ual Gifts -_T__ 8036 Church and Society _Y__ 9006 Advanced Writing Styles _T__ Elective OH th i DING : pb. _T__ 3098 History of Christianity Fav _¥__ "4 ; otal 2 1€S ; Bp inlicae RS = Ac - Ofrs oH Gf) oy UC ab cn pA =e BS. _T__ 1002 How the Bible Came to Be 6s, _T__ 1004 Effective Bible Reading &s._T__ 1007 Intro to the Old Testament &s. _¥_ Depts 3 se Li + dey lLirts a oe 1004 - EFFECTIVE BIBLE READING ESSAY MES. DULA BROCK — 14786 T Effective reading of the Bible is more than a read through as literature or a novel. As a Christian wishing to live like Christ, one must read and study God’s Word. For all can find great comfort and strength in the habit of daily Bible study. Through our reading we will find the Bible is made up of 66 books divided into two parts. The first thirty-nine books are called the Old Testament. Here we find the unfolding of God’s plan of redemption to meet the need of fallen man. In the silent years between the two parts, God was preparing the world for the coming of Jesus. The Jews had been scattered over the entire Mediterranean world. The next twenty-seven books are called the New Testament. Here we find the earthly life of Jesus and His ministry in the first four books of Matthew, Mark, Luke and John. The other books tell of Paul and other New Testament leaders who made significant contributions to the spread of Christianity. Effective reading of the Bible can provide help on any problem we may face. Scripture reading and studying addresses all challenges, frustrations, fears, doubts, injustices and Opportunities we may encounter in our quest to live like Christ. As we ready, one must always invite the Holy Spirit into our study. Other helps to aid our understanding can be found in other Bible translations, study Bibles, Bible dictionaries, concordances, commentaries and Bible Atlases. Page 1 of 2 Subj: Date: From: 16: E-mail attempt 9/18/2008 1:06:35 PM Mountain Standard Time wbrock@peoplepc.com newzionut@aol.com 1004 - EFFECTIVE BIBLE READING ESSAY MES. DULA BROCK — 14786 T Effective reading of the Bible is more than a read through as literature or a novel. As a Christian wishing to live like Christ, one must read and study God’s Word. For all can find great comfort and strength in the habit of daily Bible study. Through our reading we will find the Bible is made up of 66 books divided into two parts. The first thirty-nine books are called the Old Testament. Here we find the unfolding of God’s plan of redemption to meet the need of fallen man. In the silent years between the two parts, God was preparing the world for the coming of Jesus. The Jews had been scattered over the entire Mediterranean world. The next twenty-seven books are called the New Testament. Here we find the earthly life of Jesus and His ministry in the first four books of Matthew, Mark, Luke and John. The other books tell of Paul and other New Testament leaders who made significant contributions to the spread of Christianity. Effective reading of the Bible can provide help on any problem we may face. Scripture reading and studying addresses all challenges, frustrations, fears, doubts, injustices and Opportunities we may encounter in our quest to live like Christ. As we ready, one must always invite the Holy Spirit into our study. Other helps to aid our understanding can be found in other Bible translations, study Bibles, Bible dictionaries, concordances, commentaries and Bible Atlases. Above all, ask the Holy Spirit to be our guide and teacher. Jesus promised His disciples “the Helper, the Holy Spirit, whom the Father will send in my Name, He will teach you all things, and bring to your remembrance all things that | said to you” John 12 : 26. The Holy Spirit is the One who quickens the Bible to our minds, causes it to sink deep within our spirits and secures it as part of our lives forevermore. Before we even begin our Bible reading, we must pray, while we read, if we have difficulty understanding or concentration, stop and pray. After finish reading a passage, pray with confidence that the Holy Spirit wants us to understand God’s word. Through this effective reading method we can truly learn to be all that we can be in Christ Jesus. Our spiritual development comes through relating to God in a very personal way. Our daily questions can be answered with scriptures. Thereby building a closer relationship with God. True effective reading of the Bible enables us to grow in prayer, worship and praise, giving of our time, talents and money. Trusting and obeying God’s Word builds proper attitudes toward self and others. True happiness and great joy is found in living a God-filled life in the reading and study of God's Holy Word, the Bible Thursday, September 18, 2008 America Online: newzionut Page 2 of 2 Dula Brock PeoplePC Online A better way to Internet http://www.peoplepc.com Thursday, September 18, 2008 America Online: newzionut COURSE OUTLINE Introduction of Course Syllabus Importance of the Bible Structure Divisions Reading Methods Bible Reading Helps What to Do If Don’t Understand Basic Principles of Bible Study Memorization Preparing Specific Bible Studies Assignment Review Reading Method Defined Chosen Bible Studijes Understanding What You Read Above all, ask the Holy Spirit to be our guide and teacher. Jesus promised His disciples “the Helper, the Holy Spirit, whom the Father will send in my Name, He will teach you all things, and bring to your remembrance all things that I said to you” John 12 : 26. The Holy Spirit is the One who quickens the Bible to our minds, causes it to sink deep within our spirits and secures it as part of our lives forevermore. Before we even begin our Bible reading, we must pray, while we read, if we have difficulty understanding or concentration, stop and pray. After finish reading a passage , pray with confidence that the Holy Spirit wants us to understand God’s word. Throug h this effective reading method we can truly learn to be all that we can be in Christ Jesus. Our spiritual development comes through relating to God in a very personal way. Our daily questions can be answered with scriptures. Thereby building a closer relationship with God. True effective reading of the Bible enables us to grow in prayer, worship and praise, giving of our time, talents and money. Trusting and obeying God’s Word builds proper attitudes toward self and others. True happiness and great joy is found in living a God-filled life in the reading and study of God’s Holy Word, the Bible 1004 - EFFECTIVE BIBLE READING What Goals Do You Have For This Course? :. = 3. Reasons to Read the Bible Regularly :: -- Reasons why Christians don’t read regularly $ Z 3. COURSE GOALS Know— More about the nature and art of Bible. —- Feel — DO- More skills for successful Bible reading - Excitement, motivation about reading the Bible. - Read an entire Bible book during the course Schedule daily systematic reading of the Bible - Inspired to read systematically and daily READING IN THE 21°’ CENTURY - We live ina - - age. in the information age gives: More access to information More information in convenient packages Access for both active and passive use = More video, web, interactive TV, etc. More media leads to More information? Media often does bring more information: - However, media often package information in a way that makes unnecessary - More information does not necessarily mean more of the world we live in. What is the difference? BIBLE BASICS The Bible is more than one book The Bible is actually a library of books The two major divisions are called - and Also Hebrew and Christian How many books are in - 1“ division = Whole Sections in Each Division Old Testament New Testament 1“ five - Law 1“ four - Gospels 12 History 1 History > Wisdom 5S Major Prophets 5 Minor Prophets 21 Epistles (letters) 1 Revelations Where are the rest of the books? Getting the Story Narratives - Retelling historical events from the past with the purpose of giving meaning and direction for a particular people in the present. - Three Basic Elements =" Characters # = Plot Plot resolution INFORMATION AND UNDERSTANDING Knowledge is a requirement for understanding Knowledge is not a prerequisite to understanding Don’t have to know everything about something to understand that thing. Too much information can be just as bad as too little information = Can’t see the forest for the trees Information vs. Understanding Information is: - - - Knowing that something is the case Knowing what that something is about Knowing the comparison with related material Knowing what the author mean by what he says Misunderstanding Reading Sometimes reading is thought to be passive. - Reading is compared to - - Writing and speaking are thought to be active Two possibilities when reading - - Understand all the author has to say or Not Ifthe reader understands perfectly the reader may have gained but not Ifthe reader does not understand perfectly, then the book has more to say than the reader does understand. By the way, it is good to understand enough to know that you don’t understand it all. Why writers write - Books are documents that are Written in a Designed to something in reading is determined by the extent that the reader receives (understands) all that the writer intended. WHAT TO DO IF YOU DON’T UNDERSTAND 1. Get help (Holy Spirit) 2. Decide that what I don’t understand is not worth the effort to understand it. - Conclude that I understand enough already - None of the above does the job that reading requires 3. Do the of reading - Operate on the less to more understanding in the book to lift your self from AIDS TO BIBLE STUDY Bible translations Language Bible Dictionaries Biblical occasions and historical context. Historical problems and literary purpose Bible Commentaries Historical context, content questions and discussions of different text or passages. CLASS ASSIGNMENT - read entirely the book of Ruth - Pray concerning your reading - Elementary reading - Read through in one setting - When you read: - Observation (what I see) - Make notes as read — what, who, when, where, how (Memorize this list for easy reference) - Do discoveries of reading - Classifications and unity - Main Plot - Problems — which were solved, which were not Key terms or words FOUR TYPES OF READING L Elementary Reading — a Inspirational Reading - . Analytical Reading — Classify the book State unity of the book Outline the book What author’s problems were that motivated written communication. . Syntopical Reading - Description Approaches the book as a unit Seeks to understand its meaning as a whole - Emphasis - This method does not concern itself with detail - It concerns itself with " The broad outline of argument and " General application CONSIDER 10 OTHER WAYS TO READ OR STUDY THE BIBLE te ee . Synthetic method Analytical Method Topical Method Comparative Method Rhetorical Method Theological Method Critical Method Biographical Method Historical Method 10.Devotional Method 9 (Group activity: Explain methods) CHOOSE A WORD STUDY ACTIVITY Have paper and pencil handy Look up the word in an alphabetically arranged concordance List the references next to it Look up each reference A Sample Word Study: Money (Student Activity) I. Genesis 23:9 — What qualities does God expect me to exhibit in my Business transactions? oY) . Exodus 21: 11 — What should my motivation for giving? . Deuteronomy 23:19-20 — Is it right to charge interest on loans I make to family members or fellow Christians? WN Luke 19: 12 — 27 — Goes the Bible advocate a profit motive? . Acts 8: 18 — What about people who attempt to buy their Way into God’s favor? . I Timothy 6: 10 — What really is the root of all evil? CHOOSE A JOURNEY STUDY Joseph — Gen. 27 = 30 Jonah — see the book of David — see I Samuel Paul —see Acts 7: 13 - 28 CHOOSE A CURRENT ISSUE STUDY What Does the Bible Say About — (Hint find a Topical Bible) Marriage, husband, children Debt, cheating, stealing Energy, earth, environment, pollution Bic. ASK THE HOLY SPIRIT TO BE YOUR TEACHER i. Pray Before you begin to read the Bible. Pray While you read. Pray After you have finished reading a passage. Pray Have confidence as you pray Read - It is good to read an entire book. Each time you study read and reread the selected study . Plan your study — will I be by passage, word, etc. . Observe — Lack of observation is especially common in Bible reading Note the literary form of the passage Repeated words and phrases Connective or linking words What are some others? . Take notes — underline it, date it, list it. Over time, the worn well- marked pages of your Bible will reflect your spirit journey as no other document can. Hide the word in your heart — what you memorize of God’s word can never be taken from you. Is always available for your meditation. Remember to always memorize the reference with the verse or verses. . Use the principles of interpretation — apply as you read . Apply the meaning of the passage — consider its relevance to your own life and to the church today. These are the main steps in effective Bible reading and study in a logical order. There is a reason for this order and value in keeping it, according to the author, Sterrett. Some of the steps do overlap, however. You may be reading, observing, writing and praying almost simultaneously. If you get these basic matters in your mind, you can carry them out carefully but freely. The Holy Spirit can then lead you into a fruitful study. A FINAL WORD Have you ever started reading the Bible and feel as if you’ll never understand it? Don’t give up. Keep reading! Have you been reading the Bible regularly for some time and are feeling bored with your routine? Get out of the rut. Instead of reading your Bible at the regular time and place you have established, try reading it at another time and place. Just keep reading! Have you read the same version all your life and feel as if you could quote certain passages in your sleep? Try a new version! Although it may seem “foreign” to you at the outset, you’!l no doubt soon discover that you are gaining many new insights by seeing familiar passages packaged in new words and phrases. Just keep reading! You’ll never fully exhaust the fullness of God’s Word, for God’s Word bears God’s nature. It is unchanging, everlasting, infinite, and all wise. The good news is that we can grow in it, and through it, all our lives. That’s the best reason to... Keep reading!