Introduction
For clarity and continuity, we are following a Biblical chronology to address this topic.
1. God’s Perfect, Good Design for Man and Woman
2. Man’s Fall and the Damage It Did to the Relationship between Men and Women
3. Christ’s Exemplary Relationship with Women
4. Apostolic Instructions for Men and Women
     Married Couples
     Church Congregations
5. Contemporary Applications

1. God’s Perfect, Good Design for Men and Women (Genesis 1-2)
God created human beings, both male and female, in His image. Both men and women, therefore, have intrinsic dignity and value as image-bearers of God. They are of the same substance—Eve was taken from Adam for Adam. As husband and wife, they are inseparably close and mutually interdependent. It was not good for Adam to be alone. Eve corresponded to him and completed him. He valued, cared for, and loved her. Their distinctive maleness and femaleness are integral to their interdependence. This mutual dignity, value, and interdependence extends beyond husbands and wives to all men and women in that as image-bearers of God, they need human relationships built on beneficial interaction and respectful interdependence. The sexual binary (male-female) displayed in their biological genetic makeup and in their distinctive physical appearance and function God clearly designed for the sake of completing one another and being fruitful. As such, the sexual binary is necessary to and consistent with God’s Creation Mandate and blessing. Through procreation they were to multiply and fill the earth in order to subdue it and manage it with its resources, plants, and animals (Genesis 1:26-28). 

Adam was created from the dust of the ground, so his focus was to cultivate the ground in the initial phase of subduing the earth and exercising dominion over it. Eve was created from Adam’s rib, so her focus was to help him and complete him relationally and vocationally. Beyond the exclusive union of husband and wife, all the human community of men and women should be working together to fulfill God’s purpose and enjoy God’s blessing.  They do so not by erasing their distinctive identities as male and female, but by valuing those distinctives in what each brings to fulfilling the Creation Mandate and enjoying God’s blessing.
 
2. Man’s Fall and the Damage It Did to the Relationship between Men and Women (Genesis 3)
Humanity’s sinful fall marred the work of both men and women. The very areas that God designed to bring joy would bring suffering. Pain would characterize childbirth for the woman (Genesis 3:16a). Thorns, thistles, sweat, death, and decomposition would make man’s efforts to cultivate the ground difficult and painful (Genesis 3:17-19). 

Humanity’s sinful fall marred the relationship between husbands and wives. The wife would desire mastery over her husband, and the husband would abuse his God-designed leadership (headship) over his wife, either by harshly subjugating her or by passively neglecting his duty to lead (Genesis 3:16b; Genesis 3:6; cf. 1 Timothy 2:13-14). Both are prone to blame-shifting, as Adam and Eve illustrate (Genesis 3:12). 

During the period of the Judges, when everyone was doing right in his own eyes, we see fallout from both the neglect and the abuse of God-given roles (Judges 4:4-10—Deborah and Barak; Judges 8:30, Judges 9—Gideon’s many wives and Abimelech’s resulting reign; Judges 11:1-2—Jephthah’s treatment as son of a prostitute; Judges 13-16—Samson’s moral sins; Judges 19-20—the Levite’s mistreatment of his concubine, her rape and murder, and the subsequent civil war).

Every deviation from God’s good created design brings harmful effects on humanity and dishonors God. Both Old Testament and New therefore forbid such attitudes and acts of disobedience and chronicle their destructiveness: sexual immorality, impurity, both heterosexual and homosexual; polygamy, polyamory, concubinage, and abuse; rape and bestiality (Leviticus 18; Leviticus 20; Deuteronomy 22:22-30). Unwarranted divorce reflects human hardness of heart contrary to God’s good design (Matthew 19:8), but God’s instruction concerning it displays His provision of legal protection for the innocent (Matthew 19:9) and the vulnerable (Deuteronomy 24:1-4; Malachi 2:13-16). Biblical grounds for divorce involve the violation of the exclusive sexual union between husband and wife (Matthew 19:9) or the abandonment by an unbelieving spouse (1 Corinthians 7:15).

The Bible records the sins and contributions of both men and women in these areas. Both are accountable. Both have need of a Savior. In faith, Adam named his wife Eve (“living”) because she would be the mother of all living and from her would come the promised Savior. When she bore her first son, she declared, “I have gotten a son [from] the Lord,” reflecting her expectation that the promised offspring would come as the Lord promised.

Both godly men and godly women can live in a way that displays God’s recovery of humanity from the curse of sin. Both Old and New Testaments use the healthy husband-wife relationship as an image of God’s joyful steadfast love for His people and their faithful submission to and reliance on Him (Isaiah 62:4-5; Ephesians 5:22-33). This picture is the ultimate purpose of marriage until it is fulfilled and therefore superseded in our final state of glorification. Both Old and New Testament present a high view of worthy manhood (Psalm 112) and worthy womanhood (Proverbs 31:10-31).

3. Christ’s Exemplary Relationship with Women
While on earth Jesus Christ demonstrated what healthy manhood looks like even apart from marriage, including a high view of women that caused them to flourish. In contrast to the customs of the times, Christ freely conversed with women, valued them, healed them, and taught them (John 4; John 11:1-44; John 12:1-8; Luke 7:36-50; Luke 10:38-42). Women supported His ministry and traveled with Him and the disciples (Luke 8:1-3). They felt safe with Him, respected Him, and were among His closest friends. He did not undermine the leadership of men nor did He denigrate the worthiness of women. As Head of the Church He provides a husband the ultimate model of sacrificial love and gentle, health-promoting leadership that a husband is to show his wife, making her willing, respectful support of his leadership the natural response (Ephesians 5:21-33).

4. The Apostles’ Instructions for Men and Women
Imitating the example of the Lord Jesus, the apostles regularly serve alongside of women in their missionary endeavors, calling them co-laborers, patrons, servants/deacons (Philippians 4:2-3; Romans 16:1-16). They root the distinctive roles of men and women (such as male-only headship and pastoral teaching) in God’s created order and in the history of the fall, not in current traditions or trends (1 Timothy 2:8-15). They argue that nature itself, established by God’s design in creation, teaches us that men and women should maintain distinctiveness in their appearance consistent with their roles (1 Corinthians 11:2-16). Dress and grooming vary from culture to culture, but the distinction needs to be preserved, as reflected in the prohibition of cross-dressing in Deuteronomy 22:5. 

We find further clues to the characteristic qualities of godly men and women in Peter’s call to husbands to honor their wives as the weaker vessel (1 Peter 3:7). Given his word choice, he seems to be acknowledging characteristic differences in physical strength. The Bible’s position, Old and New Testaments, is always that the strong should be protective of those who are less so, whether referring to political power, socio-economic status, physical condition, or spiritual health (Isaiah 1:17; Micah 3; James 1:27; Romans 15:1). Strikingly, 1 Corinthians 16:13-14 connects “acting like men” to vigilance, standing firm, and strength—all in love. It’s not that godly women cannot have these characteristics, but that godly manliness must display them. So there appears to be a common theme in the instructions to couples and families, that the man is to use his strength not just to lead as the head of the home but to protect and to cherish for the benefit of those he leads in love (Ephesians 5:21-33, 6:1-4).

Married Couples
A wife is to arrange herself under her own husband’s leadership as to the Lord, not as an inferior but as God the Son submits to God the Father, both of the same essence but with different functions. The physical metaphor of the head in relation to the body points to not only the husband’s leadership, but also his care. The head by its very nature does what is beneficial the whole body. Abusive leadership is completely out of bounds. She is to display a quiet spirit, pure and respectful conduct, reverencing her husband so that she helps him fulfill his God-given role. A husband is to love his wife sacrificially, to make a home with her in an understanding way, to value her highly, and to cherish her so that she flourishes into all God has designed her to be (Ephesians 5:21-33; Colossians 3:18-19; 1 Peter 3:1-7). The redemptive work of Christ in believers helps them recover to a great degree even in this life what the fall damaged. In the age to come there will be no marriage, because immortality renders procreation unnecessary to survival of the human race. 

Singles
The value, contribution, and distinctiveness of males and females is not limited to the marriage relationship. Not everyone should marry, and one’s worth of personal identity and of beneficial service to the Lord and other people is not dependent on being married (1 Corinthians 7:8-9, 25-40; Matthew 19:10-12). Jesus Christ the perfect Man was unmarried, providing the highest role model for serving God and others apart from being married. Remaining unmarried allows undivided attention to serving the Lord, especially in times of crisis. There are situations and seasons when remaining single can be a better choice. When discussing church support for older widows who have no family to care for them, Paul encourages younger widows to marry and rear a family (1 Timothy 5:9-16). Believers are to maintain sexual purity and male-female distinctions according to God’s design, as passages on the interaction of a local church body command (1 Thessalonians 4:3-8). 

Local Church Congregations
Both men and women received spiritual gifts sovereignly through the Holy Spirit for the common good of the church body. As such, they display the dignity, value, and interdependence God designed for men and women at the beginning (1 Corinthians 11:11-12). Because qualifications for pastors and deacons are to be exemplary for all the flock, a godly man is to be faithful to his wife, sober-minded, self-controlled, respectable, hospitable, temperate, gentle not quarrelsome, not a money-lover, managing well his household, humble and of good reputation (1 Timothy 3:2-13; Titus 1:5-9). They are to treat younger women with purity as one would a sister, and older women with respect as one would a mother (Titus 2:1-8). In keeping with how a husband is to treat his wife and in keeping with how those who lead and govern do so righteously, men should show strength and courage, and as the strong, gently protect those who are weak or vulnerable (1 Corinthians 16:13-14; 1 Peter 3:7; Ephesians 5:28-29).

Women are to conduct themselves in a way consistent with showing respect for their husband’s authority, not flamboyant or sexually immodest, nor usurping authority over men by assuming the role of authoritative pastoral teaching. In keeping with Eve being created as a helper and companion for Adam, men (including pastors) benefit from the insights, giftings, and labors of godly women. For example, both Priscilla and Aquila help Apollos grow in his understanding of the gospel from just the teaching of John the Baptist to that of Jesus Himself (Acts 18:26). Older women are to be reverent, not slanderers, not slaves to wine. They are to teach the younger women to love their husbands and children affectionately, to be self-controlled, to be pure, to take good care of their homes, to be kind, and to be submissive to their husbands. All of this behavior causes both men and women to flourish and thus commends the power of the gospel to restore the good design God created. For either men or women to do otherwise would be contrary to the created order (1 Corinthians 11:4-10, 13-15; 1 Timothy 2:8-15; Titus 2:1-8). 
The gospel brings equal standing before God for all members of the body of Christ. It does not erase the created distinctions but rather brings blessing through Christ on all the varied members of the body of Christ, Jew or Greek, slave or free, male or female (Galatians 3:26-29).

5. Contemporary Applications
We affirm that the church should make every effort to help men and women flourish according to God’s created design, Christ’s redemptive work, and the Spirit’s sovereign gifting.
We affirm that sexual self-conceptions and practices at odds with God’s sovereign creation and Scriptural instruction are contrary to God’s will and to man’s good. By the power of Christ’s saving work and the indwelling Spirit of God, believers can wage spiritual war against any such sinful deeds and desires, and need not be under bondage to them.

Regarding women serving as deacons: 1 Timothy 3:8-13 refers to women in verse 11. The words translated “their wives” can also be rendered “the women.” Interpreters have to judge from context which translation to choose. Some argue that “their wives” makes better sense from the context. Others point to the reference to Phoebe in Romans 16:1 as a “servant” of the church as better rendered “deacon” because the term uses the masculine form. Historically, the early centuries of the church did use women deacons. Provided the deacons are serving in a way that does not exercise authority over others as overseers, using women to serve as official deacons would not violate the created order. Each church body has to judge the wisdom of doing so given their own history and the general understanding of the congregation at the time.

God’s Design and the Value of Men and Women:

God created both man and woman equally in his image and with his blessing. Men and women, therefore, share intrinsic dignity and value (Genesis 1:26-28). We do not self-create who we are nor can we choose an identity contrary to what God created us to be. God’s design of male and female is good, and believers should therefore submit to God’s created design, joyfully accepting God’s purpose for sex and gender.

Distinctions and Interdependence for Men and Women:

God created man from the dust of the ground (Genesis 2:7), so his focus was to cultivate the ground as the initial phase of subduing the earth and exercising dominion over it (Genesis 2:15). God then said that it was not good for the man to be alone (Genesis 2:18) and created woman from Adam’s side (Genesis 2:21) to correspond to him and complete him (Genesis 2:18). He valued, cared for, and loved her (Genesis 2:23). God created man before creating woman in order to demonstrate man’s headship and charge to take responsibility for her (1 Timothy 2:12-14). The sexual binary (male-female) displayed in their biological genetic makeup and in their distinctive physical appearance and function is designed for the sake of completing one another and being fruitful. Rather than comparing and fixating on their differences, men and women pursue their purpose and God’s blessing through the Creation Mandate by filling the earth in order to subdue it (Genesis 1:26-28). This mutual dignity, value, and interdependence extends beyond husbands and wives to all men and women in their need for beneficial interaction and respectful interdependence.

Biblical Manhood:

Biblical manhood (or masculinity) is displayed in a benevolent and sacrificial leadership which owns responsibility for self and others, cultivates the fruitfulness of God’s creation, and provides for the defense, protection, and prosperity of others. This leadership is fulfilled under the authority of God’s Word applied to various contexts (Ephesians 5:21-33, 6:1-4; 1 Corinthians 16:13-14; 1 Peter 3:7). Therefore, all expressions of manhood which devalue or abuse men and women are unbiblical and harmful.

Biblical Womanhood:

Biblical womanhood (or femininity) is displayed in a caring and sacrificial focus which helps others flourish, cultivates human fruitfulness, and joyfully supports God’s created design for submission to her own husband and affirmation of  leadership from worthy men under the authority of God’s Word applied to various contexts (1 Corinthians 11; Titus 2:3-5; 1 Peter 3:1-6). Therefore, all expressions of womanhood which oppose or undermine the distinctiveness between men and women are unbiblical and harmful.

The Effects of the Fall on Men and Women:

Struggles between men and women are a result of the Fall and ongoing human sinfulness and not a result of God’s good design. The very areas that God designed to bring joy would bring suffering. Conflict entered human relationships. Pain would characterize childbirth for the woman. Thorns, thistles, sweat, and death would add pain and difficulty to man’s efforts to cultivate the ground (Genesis 3:16-19).

The physical and relational effects of the Fall reflect the harm of deviating from God’s design for creation. Such effects cannot be used to validate behaviors contrary to that design (Matthew 19:4-5). Both the Old Testament and New forbid attitudes and acts of sexual disobedience (Leviticus 18; Leviticus 20; Deuteronomy 22:22-30; Romans 13:13; Colossians 3:5-6; 1 Corinthians 7:1-9; Hebrews 13:4). Divorce reflects human hardness of heart contrary to God’s good design (Matthew 19:8; 1 Corinthians 7:10-16), but His instruction concerning it displays His protection for the innocent (Matthew 19:9) and the vulnerable (Deuteronomy 24:1-4; Malachi 2:13-16).

Unity in Christ:

Men and women stand united and on equal ground at the foot of the cross (Galatians 3:28). Jesus Christ demonstrated the high value of women in contrast with the customs of the times (John 4; John 11:1-44; John 12:1-8; Luke 7:36-50; Luke 10:38-42; Luke 8:1-3). 

Men and Women in the Church:

God’s design for men and women continues among His redeemed people in the life of the church. God has given the role of elder/overseer/pastor and the functions of authority over the congregation and authoritative teaching in gathered worship to gifted and qualified men (1 Timothy 2-3). That being the case, men and women are equally indispensable to the life and mission of the church (Philippians 4:2-3; Romans 16:1-16) and should be pursued to use their spiritual gifts in the church to encourage and edify the body as a whole (1 Corinthians 11:11-12; 1 Corinthians 12; Ephesians 4).

Therefore:

Men and women should not blur lines between one another in their actions or appearance since the differences between man and woman come from God’s design and purpose (1 Corinthians 11:2-16; Deuteronomy 22:5). Sexual self-conceptions and practices at odds with God’s sovereign creation and Scriptural instruction are contrary to God’s will and man’s good. By the power of Christ’s saving work and the indwelling Spirit of God, believers can wage spiritual war against any sinful deeds and desires (1 Corinthians 6:11)

Men should joyfully take responsibility to lead in every sphere over which God has given them accountability, knowing that God will judge them for the fruitfulness of those under their care (Matthew 25:14-30). They must lead for the benefit and flourishing of others and not their own glory or position (1 Corinthians 11:7).

Women should fearlessly conduct themselves to strengthen others in every sphere in which God has given them opportunity, knowing that God will work fruitfulness through faithful submission to His Word (Titus 2:1-5; 1 Peter 3:1-6; Philippians 2:12-13; 1 Timothy 2:15). Men and women should treat one another with the love and deference due to fellow heirs in the family of God (Galatians 3:28-29). The love of believers is characterized by obedience to God’s standards for how we are to relate to one another and submitting to the authority of Scripture in all aspects of life (Matthew 22:37-40).

1. The New Testament often uses the word “deacon” (or servant) to refer to anyone in the capacity of serving, including Jesus (Matthew 20:28; Mark 10:45), the apostles (Acts 6:4), individual Christians (1 Timothy 4:6), church members in general (Romans 12:7; Ephesians 4:12), angels (Hebrews 1:14), and even demons (2 Corinthians 11:15).

2. In addition, the New Testament also uses the word “deacon” to refer to a specific biblical office (1 Timothy 3; Philippians 1:1).

3. The clearest biblical text on the office of deacon emphasizes the importance of the character of a deacon (1 Timothy 3:8-13). A deacon knows God (v.9), has godly character (vv.8,10,12), serves others (v.10), and reaps a great reward (v.13). His qualifications largely mirror those of a pastor with the exceptions of being able to teach the Word and not being a recent convert.

4. The office of deacon is distinct from the pastoral office and recognized by the local church (Philippians 1:1).

5. While the New Testament gives little detail regarding what deacons do, we believe Acts 6 provides at minimum an example or even prototype of the office of deacon. In Acts 6:1-7, multiple men with proven character (“full of the Spirit and of wisdom”) were chosen by the church to serve in a particular area of need so that the apostles could direct their energy towards prayer, the ministry of the Word, and the general oversight of the church. In the example of Acts 6, the men were chosen to serve in a way that protected and preserved the unity of the church and were appointed by the apostles to this task. Due to the size of the task given to them, these men likely led others in this service. They could be considered “leaders of servants.”

6. “Leaders of servants” is a helpful phrase in regards to the deacon role. Deacons are servants by the very definition of the word (diakonos means “servant” or “ministry”). They minister in the church by serving in areas delegated to them by the pastors/elders/overseers so that pastors can direct their energy towards their role of teaching, overseeing, and shepherding the local church. Deacons are also examples of service. They are chosen from among church members based on their exemplary character of faithful service. Therefore, part of their task is mobilizing and leading others in humble, faithful service by example and by word. Deacons take initiative within the areas of service delegated to them by pastors, whether noticed or not. Serving well in this way leads to a great reward, including a good standing before others and great confidence in their faith in Christ (1 Timothy 3:13).

7. Because all members are called to serve (Romans 12:7; Ephesians 4:12), the deacon office specifically is for those who will lead others well in this faithful service/ministry in particular areas delegated to them by the pastors/elders/overseers. These defined areas of service may shift and adjust due to pressing needs (as in the example of Acts 6), but the role of every deacon remains the same: to lead others in faithful service/ministry for the ultimate goal of God’s glory and the building up of the church (Acts 6:7).

1. There are good reasons for church members to leave a local church: being sent out for gospel purposes (Act 13), joining a church closer to home to be more involved, or joining a church to serve in a particular area of need.

2. Local church members should work to graciously confront, repent to, and forgive one another in situations where one has sinned against another (Matt 5:23-24, 18:15).

3. Local church members should expect to endure differences and give up personal preferences in areas of church life that Scripture does not definitively address (Rom 14; Eph 2:19-22).

4. Local church members should work towards unity in the local church so that non-gospel issues do not create division in the church (1 Cor 1:10-13; Eph 4:1-6; Phil 4:2-3; Titus 3:9-11).

5. If local church members disagree with other members in a non-gospel issue to the point where they are no longer able to work towards unity, it would be better for them to find another local church where they can serve with joy
rather than to stir up division in their existing local church (Acts 15:36-41).

6. Local church members should submit to the leadership, oversight, and authority of their pastors (Hebrews 13:7, 17).

7. Local church pastors should lead the church in a gentle, caring, and understanding way (Acts 20:28; 1 Peter 5:1-3).

8. If local church members come to the point where they can no longer in good conscience submit to the leadership, oversight, and authority of their pastors, it would be better for them to find another local church where they can submit with joy rather than to stir up division in their existing local church.

9. While pastors may appeal/urge/exhort local church members to remain in a local church to work through differences, they do not have the biblical authority to keep anyone from removing their membership, except for the following reasons: the member is running from the process of church discipline, the member is attempting to join a non-gospel preaching local church, or the member is not attending any local church.

1. From the beginning, God intended for marriage to be between one man and one woman for life (Gen 2:24-25). Jesus affirmed this teaching on marriage and added the following commentary: “So they are no longer two but one flesh. What therefore God has joined together, let not man separate” (Matt 19:6).

2. The certificate of divorce that Moses permitted was not meant to encourage nor require divorce but to curb the number of divorces that were already happening (Deut 24:1-4). Jesus affirms that this was Moses’ intent and reaffirms that God’s original intent for marriage was for life (Matt. 5:31-32; Matt 19:3-12; Mark 10:2-12; Luke 16:18).

3. God reaffirms his original design for marriage through Malachi by emphasizing the covenantal and spiritual nature of marriage (Mal 2:14-15) and by calling divorce a devastating and violent act (Mal 2:16).

4. Jesus taught that divorce causes spouses to commit adultery (Matt 5:32; 19:9; Mark 10:11-12; Luke 16:18), and the only exception he gave is in the case of sexual immorality (Matt 5:32; 19:9). In the case of sexual immorality, the non-offending spouse would have the right (but would not be required) to divorce the offending spouse.

5. Generally, death is the only event that enables one to remarry without sin (Rom 7:2-3; 1 Cor 7:39).

6. We believe that Matthew 5:32 and Matthew 19:9 teach that a permissible divorce gives the non-offending spouse the right to remarry.

7. A believer and unbeliever should not marry (1 Cor 7:39).

8. Paul teaches that believers should use their current life situations to the glory of God. Specifically, he instructs those who are married to remain in their marriages, and he instructs those who are unmarried (single or widowed) to remain unmarried unless their pursuit of sexual purity must include marriage. However, if a believing husband and wife divorce, they should remain unmarried, unless they are willing to be remarried to one another (1 Cor 7:11).¹ Believers who are married to unbelievers should remain and serve God in the marriage (1 Cor 7:12-14). However, if an unbelieving spouse no longer consents to live with a believing spouse, the believing spouse is not required to remain married to the unbelieving spouse nor try to prevent a divorce and would thus be free to remain single or remarry (1 Cor 7:12, 15-16).

 

---

¹ Because Paul is referencing Jesus’ teaching here (1 Cor 7:10), the exception clause referenced in point 4 could be an exception to this point as well.

1. Scripture clearly condemns drunkenness (Eph. 5:17-19; Gal. 5:21; I Cor. 6:10; Isa. 5:11; Pro. 23:20-21; Tit. 2:3; Rom. 13:13; Isa. 5:22).

2. Scripture speaks specifically to pastors and deacons that they not be given to wine, which is primarily a warning against drunkenness (I Tim. 3:3, 8; e.g. Pro. 31:4-5).

3. Scripture often speaks of wine as common in life and a blessing from God (Gen. 14:18; Dan. 10:3; I Tim. 5:23; Deut. 14:26; Psa. 4:7; Psa. 104:14-15; Pro. 3:10; Isa. 25:6).

4. Scripture gives clear warnings concerning wine due to how easily one may fall prey to drunkenness (Pro. 20:1; Pro. 23:29-35; Rom. 14:21).

5. Alcohol abuse leads to personal and social ruin. Our current culture, however, too often portrays the intemperate use of alcohol as a necessary ingredient for social enjoyment.

6. Therefore, we condemn drunkenness, and we strongly encourage our members to pursue sobriety in this area by whatever means necessary including total abstinence.

In the last hours before His crucifixion, our Lord prayed that His followers, “may be one even as we are one . . . so that the world may know that you sent me and loved them even as you loved me” (Jn. 17:22b-23). Years later, Paul echoed our Lord’s words when he prayed that the members of the Roman church would “live in such harmony with one another, in accord with Christ Jesus, that together” they might “with one voice glorify the God and Father of our Lord Jesus Christ” (Rom. 15:5-6). These words tell us that the mission of our church is inseparably tied to our unity.

In recognition, then, of the vital importance of unity for the fulfillment of our mission and in recognition also of the painful fact that church unity is often disrupted by believers who insist that fellow church members adopt practices and positions not addressed in or specifically prohibited in the Word of God, we at Hampton Park Baptist Church agree to joyfully submit to the following principles from Scripture concerning Christian liberty.

1. We must, without contention, receive into our fellowship believers whose conscience standards differ from ours in areas in which the Word of God does not directly address or expressly prohibit. 

As for the one who is weak in faith, welcome him, but not to quarrel over opinions. One person believes he may eat anything, while the weak person eats only vegetables. – Rom. 14:1-2

2. Those who conscientiously exercise freedom in matters not expressly prohibited in Scripture (strong conscience) must not look down on (despise) those who conscientiously abstain from such (weak conscience). 

Let not the one who eats despise the one who abstains – Rom. 14:3a (Cf. 1 Cor. 8:10-12)

3. Those who have more restrictive standards in matters not addressed in Scripture must not be judgmental toward those who do not have restrictive standards in such matters.

…and let not the one who abstains pass judgment on the one who eats, for God has welcomed him. Who are you to pass judgment on the servant of another? It is before his own master that he stands or falls. And he will be upheld, for the Lord is able to make him stand. – Rom. 14:3b-4 (Cf. Col. 2:16)

4. Each believer must be fully convinced of his own position in his own conscience.

One person esteems one day as better than another, while another esteems all days alike. Each one should be fully convinced in his own mind. – Rom. 14:5 (Cf. Rom. 14:23; 1 Jn. 3:21)

5. We must assume that other believers are partaking or abstaining for the glory of God. So, receive (embrace) one another as those who are living to honor God by what they do and do not do.

The one who observes the day, observes it in honor of the Lord. The one who eats, eats in honor of the Lord, since he gives thanks to God, while the one who abstains, abstains in honor of the Lord and gives thanks to God. – Rom. 14:6

6. We must not judge or belittle each other in these matters because we will all someday stand before the judgment seat of God and give account for our actions.

Why do you pass judgment on your brother? Or you, why do you despise your brother? For we will all stand before the judgment seat of God; for it is written, "As I live, says the Lord, every knee shall bow to me, and every tongue shall confess to God." So then each of us will give an account of himself to God. – Rom. 14:10-12

7. Even when a believer has Scriptural justification for freedom in certain matters, he must not allow his freedom to be a means of destroying the faith of a weak brother, be used as an opportunity for the flesh, or become an obstacle to the furtherance of the gospel.

Therefore let us not pass judgment on one another any longer, but rather decide never to put a stumbling block or hindrance in the way of a brother. . . . For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another. . . . If others share this rightful claim on you, do not we even more? Nevertheless, we have not made use of this right, but we endure anything rather than put an obstacle in the way of the gospel of Christ. – Rom. 5:13; Gal. 5:13; 1 Cor. 9:12

8. Convictions about such things as eating and drinking are not essential to our ministry in the kingdom of God; building each other up in righteousness, peace, and spiritual joy is essential.

So do not let what you regard as good be spoken of as evil. For the kingdom of God is not a matter of eating and drinking but of righteousness and peace and joy in the Holy Spirit. Whoever thus serves Christ is acceptable to God and approved by men. So then let us pursue what makes for peace and for mutual upbuilding. Do not, for the sake of food, destroy the work of God. Everything is indeed clean, but it is wrong for anyone to make another stumble by what he eats. It is good not to eat meat or drink wine or do anything that causes your brother to stumble. – Rom. 14:16-21

9. A believer who is fully convinced his Christian liberty convictions are scriptural should simply enjoy his faith in fellowship with God. He has no compelling reason to persuade others to adopt his convictions.

The faith that you have, keep between yourself and God. – Rom. 14:22a

10. A person who lives according to his conscience is blessed. Therefore, do not violate your own conscience in what you allow for yourself.

Blessed is the one who has no reason to pass judgment on himself for what he approves. But whoever has doubts is condemned if he eats, because the eating is not from faith. For whatever does not proceed from faith is sin. – Rom. 14:22b-23

11. The spiritually strong in matters of Christian liberty are those who follow the example of Christ, who put others first.

We who are strong have an obligation to bear with the failings of the weak, and not to please ourselves. Let each of us please his neighbor for his good, to build him up. For Christ did not please himself, but as it is written, "The reproaches of those who reproached you fell on me." . . . May the God of endurance and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, that together you may with one voice glorify the God and Father of our Lord Jesus Christ. – Rom. 15:1-3.5-6

12. We bring glory to God when we receive one another in believer’s fellowship as Christ received us into His family.

Therefore welcome one another as Christ has welcomed you, for the glory of God. – Rom. 15:7

The above principles can be summarized in the following two commitments. On the basis of our love for God and others:

1. We will receive into our fellowship those with differing standards in areas that God’s Word does not address or expressly prohibit, believing that they are endeavoring to glorify God with their actions.
2. When concerned, we will pursue humble, loving dialogue with one another about areas of conscience while not forcing our own conscience on someone else in areas that God’s Word does not address or expressly prohibit.