This information was obtained through a Podcast called "The Particular Baptist". It appears to be manned and sponsored by the Trinity Reformed Baptist Church in La Miranda California. It purports to be a "Constitution" of a Reformed Baptist Church. The thesis of this article is that a demon could pass all the man-devised filtering procedures mentioned here.
ARTICLE III: CONFESSION OF FAITH
The Holy Bible is the final and only authority in all matters of faith and practice. We fully subscribe to the London Baptist Confession of Faith of 1689, as the most accurate expression of that system of doctrine taught in the Bible. We do not hold this Confession of Faith to be above or equal to the Holy Scriptures. Rather we accept it as an assistance in controversy, a confirmation of faith, and an instrument of edification and instruction. This Confession provides every member with a compact systematic theology, and by means of the scriptural proofs, each one can be ready to give a reason for the hope that is in him.
[This gives lip service to the Holy Scriptures above all. The Confession is only for the purpose of "assistance in controversy, and a confirmation of faith." But by saying this they are admitting that the Bible is not sufficient for these two things, thus we need to turn to this man-made document! It is interesting to note that the apostle Paul seemed to think that all scriptures are "profitable for doctrine, for reproof, for correction, for instruction in righteousness." (II Timothy 3.16.-17)]
We agree with and hold to our Confession’s position on ‘cessationism’. In other words, we believe that in this age the work of the Holy Spirit is to glorify the Lord Jesus Christ, to convict men of sin, righteousness, and judgment; to regenerate sinners; and to indwell, seal, lead, instruct and empower every believer for godly living and service. We also believe that while the Holy Spirit gives each Christian spiritual abilities or gifts for service, there were temporary foundational, confirmatory, and revelatory sign gifts of the early church which have passed away and are not being given by Him today. These temporary foundational, confirmatory, and revelatory sign gifts are the gifts of apostles, prophets (prophecy), healing, miracles, a word of knowledge, a word of wisdom, discerning of spirits, tongues, and interpretation of tongues. The ceasing and passing away of the sign gifts were brought about by the completion and canonization of the New Testament which with the Old Testament constitutes the perfect and all-sufficient Word of God (John 16:7-13, 14:17; Ephesians 1:13; I Corinthians 12:1-3, 13:8-10; Ephesians 4:1-16).
[We shall bypass the cessationist view for now, which we disagree with, but which originates from the Reformation and not the New Testament.]
ARTICLE IV: CHURCH MEMBERSHIP
A. Any person who professes repentance toward God and faith toward our Lord Jesus Christ, who has been immersed (baptized) upon profession of his faith, shall be eligible for membership.
[Since we are talking about "professes" here, any unbeliever could for a myriad of reasons, profess these things and be baptized.]
B. Requests for membership shall be made to the Elders. Any person who meets the above-mentioned requirements shall:
1. Complete an application form for membership, including a brief testimony of their faith in Christ.
[WHAT? Where is this found in the New Testament? What about SOLA SCRIPTURA? How could what happened in the Book of Acts on the day of Pentecost have happened if they had to fill out an application form for membership??]
2. Take the membership class, which will be offered periodically, on an as-needed basis. The elders may make exceptions to this for applicants desiring a transfer from a church of like faith and practice.
[Again why are these Bible classes necessary? Are they brainwashing classes to produce cookie-cutter Christians? Is not the preaching of the minister sufficient to educate them through the preaching? More importantly, is not the teaching of Christ in His school sufficient for this education? But suffice it to say that any demon could pass this test.]
3. Read and agree to our Confession of Faith as the doctrinal standard of this church’s government, and read and agree to the Constitution as the practical standard of this church’s government.
[Why is the Bible, not enough? Why is a man-made document necessary to ensure correct Christianity, especially a document that itself contains errors such as "means of grace," "progressive Sanctification," (by another name) as well as an infralapsarian view of election which denies the eternal vital union of Christ with his elect?]
4. Interview with an elder to review the previous steps and ensure the applicant is ready to proceed.
When these steps are complete, the Elders shall announce the applicant’s desire to join this church and distribute their written testimony to the congregation. It shall then be the responsibility of the membership to become acquainted with the applicant in order to be prepared to give their ‘for’ or ‘against’ on the appointed Lord’s Day.
[More bureaucracy. Who made the elders the final arbiters of truth? What happened to the congregation? Are they, not all priests and kings who are guided by the Holy Spirit and are led into ALL truth?]
C. When the Elders are satisfied that the applicant has met the above requirements for membership, the applicant shall be brought before the congregation at a regular Sunday meeting and shall be asked publicly, in the presence of God and the congregation, the following questions:
[Translation: The Elders come first, the congregation merely rubber stamps the decision.]
1. Do you acknowledge yourself to be a sinner in the sight of God, justly deserving His wrath and displeasure, and that you are without hope apart from His sovereign mercy?
[The Demon knows that he deserves eternal punishment so he will answer yes.]
2. Do you believe in the Lord Jesus Christ as the Son of God and the only Savior of sinners; and do you receive and rest upon Him alone for salvation as He is offered in the Gospel?
[The Demon honestly "believes" this first part and will lie about the second part. After all they are all liars their leader Satan.]
3. Do you resolve and promise in humble reliance upon the grace of the Holy Spirit, that you will endeavor to live a life worthy of a follower of Christ?
[Demon lies again on this question.]
4. Do you promise to faithfully support this church in its worship and work?
[Yes! He will give money to it; he will go through all the liturgy along with true believers!]
5. Do you submit yourself to the government and discipline of this church and do you promise to seek its purity and peace?
[ He will lie about this and answer yes.]
If each answer is affirmative, the congregation shall then receive the applicant into membership by a majority ‘yea and amen’ from the members present. By answering the above questions in the affirmative, the applicant covenants to be subject to the government and discipline of this church, under the Lord Jesus Christ and His infallible Word.
[This was quoted from Myron J. Houghton, who, although a New School Baptist, understands congregational government in a local church: "Let there be no misunderstanding here! In the New Testament, the congregation was the decision-making body. When men were needed to make certain that no needy widow was being neglected, the whole multitude chose these men [Acts 6:5]. The apostles did not choose them. The apostles merely ratified the choice of the congregation [Acts 6:3–6]. This is noteworthy because the word used by the apostles to describe this ratification [“appoint” in verse three] is the same word used in Titus 1:5 to describe the ministry of Titus in ordaining elders. It becomes clear that just as in the case of the apostles in Acts 6, Titus was not making the selection but ratifying through ordination the choice of the congregations involved.
Concerning brothers weak in the faith, Paul urged the saints at Rome, not the leaders, to receive them [Romans 14:1]. When Paul discovered open immorality in the life of one of the members of the Corinthian congregation, he appealed to the believers themselves, not to the leaders of the church, to remove the immoral person from their midst [1 Corinthians 5:1–13]. Paul describes church discipline at Corinth [whether in this case or not] as “this punishment. . . of many” [literally, “by the majority”]. How, then, is the rule of elders to be understood?
Elder Rule
Two Greek words are used to describe the rule that leaders in each church exercised. The first word is found in Hebrews 13:7, 17, and 24 and means “lead, guide” [A Greek-English Lexicon of the New Testament, Bauer, Gingrich, and Danker, second edition, page 343]. When not referring to leadership, the word also means, “think, consider.” The precise nature of the leading/guiding can be found in Hebrews 13:7. The leaders are guided by speaking God’s Word and living godly lives [“conversation” = “conduct”]. Given this understanding of what it means to lead or guide, believers should have no trouble remembering [Hebrews 13:7], obeying, [Hebrews 13:7], and saluting [=greeting, Hebrews 13:24] their leaders.
The second word is found in 1 Thessalonians 5:12, 1 Timothy 3:4, 5, 12, and 1 Timothy 5:17. It means “be at the head [of], rule, direct, manage, conduct” as well as “be concerned about, care for, give aid” [A Greek-English Lexicon of the New Testament, page 707].
The passage of Scripture that gives a clear picture of what it means for an elder to rule is 1 Timothy 5:17. Here the Apostle Paul sets up a contrast, implied to be sure, but a real contrast nevertheless. This contrast is expressed by means of three words or expressions in the verse:
(1) well: some elders ruled well. This implies that some elders merely ruled but did not excel in it;
(2) double: the elders who ruled well were to be counted worthy of double honor. In 1 Timothy 5, honor seems to include financial remuneration [cf. verse 3 in light of verses 9, 10, and 16]; Thus elders who ruled well were to be considered worthy of generous financial support ;
(3) labor: some elders toiled in the preaching and teaching of God’s Word. The implication is that some did not excel in their preaching and teaching. Those that did toil in God’s Word were to be counted worthy of double honor. Lenski [The Interpretation of St. Paul’s Epistles to the Colossians, to the Thessalonians, to Timothy, to Titus, and to Philemon, pages 681-682] says: “Especially those toiling in connection with the Word and teaching” does not mean that some elders did not teach, for all were required to have (and thus to use) this ability (3:2). Naturally, however, some would manifest zeal in this part of the work, actually toil in it to the point of fatigue and weariness. These richly deserve the twofold honor.” Vincent [Word Studies in the New Testament] comments on 1 Timothy 5:17, “The comparison is with those Elders who do not exhibit equal capacity or efficiency in the ruling.” The passage lends no support to the Reformed theory of two classes of Elders ruling and teaching.
If this interpretation is correct, and I believe that it is, then to rule well is defined as laboring in the Word and doctrine, not as final decision-making; that function has been committed to the congregation. In practice, strong pastoral leadership and congregational government must go together: Primarily a pastor leads the people by preaching and teaching God’s Word. The members do not vote on whether or not they approve of everything their pastor preaches and teaches. He is their bishop, their overseer. Clearly, he is the one called by God to lead the congregation.
When a congregation votes to invite a man to be their pastor, they do not hire him to be their pastor; they officially recognize that God has called him to be their pastor. A pastor’s leadership also involves reinforcing his preaching and teaching by godly example. The teaching and moral aspects of pastoral leadership are combined when a pastor shares his vision for the church by outlining to his congregation the goals and programs that he believes will help fulfill the church’s mission. Whether or not a congregation officially votes to adopt those goals and programs, it is clear that whole-hearted acceptance of these goals and enthusiastic participation in these programs are necessary if they are to succeed."]
D. Any member in good standing in a church of faith and practice can become an associate member. Eligible candidates include students, military personnel, and business people who are temporarily transferred into our area. Other candidates may be determined by the Elders. Candidates must provide a letter of recommendation and approval from their home Church. They shall be subject to the government and discipline of this church. As associate members, they shall possess all the rights and privileges of membership, except that they will not be able to voice their ‘for’ or ‘against’ when such a congregational response is called for. Once their business is completed and they leave this geographical area, their associate membership is dissolved. No formal resignation will be required.
[ASSOCIATE MEMBER?? Where is this found in the New Testament as recommended practice by the apostles?]
E. All members eighteen years of age or older in good standing shall be eligible to give their ‘for’ or ‘against’ in congregational decisions.
[Why 18 years of age? We believe David was a lot younger when he slew Goliath according to an article on Christianity.com "Given this information, plus the data from all of Jesse’s sons, we can assume that David was between 13 and 15 when he fought Goliath. We don’t know where David’s sisters, Zeruiah and Abigail, fall in the sibling order, which would clinch how old David was. However, if we assume that Jesse’s wife had a child a year, with Eliab, Abinadab, and Shammah being of fighting age (over 20), that still puts David at the age of 15 (at the minimum 13) when he took his infamous stand against Goliath." If this is true, we find ourselves facing the preposterous idea that David would not qualify to vote in Trinity Reformed Baptist Church, despite having slayed Goliath!]
F. Members are not to absent themselves from the stated meetings of the church (which include the Lord’s Day worship services, the Annual Business Meeting, the annual Day of Prayer and Fasting, and any service that involves congregational assent), unless when providentially hindered, or for other exceptional reasons that fall within the Biblical guidelines expressed in our confession (viz., LBCF of 1689, Chapter 22, Paragraph 8) (Hebrews 10:25).
[So instead of meeting joy for worship with other Christians, they are REQUIRED to do it. What is an annual Day of Prayer? Where is it prescribed on Christians in the New Testament?]
G. The following shall be expected of all members: to seek to engage in the daily reading of the Bible and in private and family prayers; to endeavor to give tithes and offerings systematically toward the financial support of this church as the Lord has prospered them; and to engage in some form of Christian service in connection with this church (Romans 12:1-8; I Peter 4:7-11).
[So let us understand this: people can make themselves prayerful? They can make themselves engage in "Christian service"? They can make themselves read the Bible profitably, by their own free will?]
H. A member desiring to transfer membership to another biblical church shall request a letter of dismissal from the Elders. Such a letter shall be granted provided the member is in good standing and is not under church discipline at the time of the request. When such a letter is granted, membership in this church shall be considered terminated. Anyone leaving the membership of this church shall provide a written explanation concerning his or her reason for leaving or verbally notifying the Elders, who in turn shall make the resignation known to the congregation.
[We do not know why this group has not adopted infant baptism since they have already adopted a Presbyterian form of church government!]
I. Although not every person will fully understand or agree with every word in the Confession, it is to be substantially received by all who come into membership, and not publicly contradicted or opposed. Any member finding that he or she is unable to subscribe to the Confession and Constitution of this church must inform the Elders. The Elders will confer with the member to see what the problem may be and will then take proper scriptural action.
[They don't need to "fully understand" the Confession, they must not "publicly contradict or oppose it" no matter if they are taught of Christ that parts of it are not according to scripture. Thus, in a pagan society, they have freedom of religion, but inside the church, they lose it!]
Our service typically lasts for about an hour and fifteen minutes (10:45 to Noon). Most everyone comes a few minutes early to secure their preferred seating, and to prepare their hearts for worship as the pianist plays meditative music.
[COMMENT: How do they know how long the "service" will last IF they are led by the Spirit of God? What if this Spirit wants a different time frame? He also is shut out of this service.]
One of the pastors will welcome everyone and make any necessary announcements. He will then call the congregation to worship from the scriptures and invite the congregation to rise and sing the Doxology.
At this time in the service, the scriptures are read from the pulpit. We read consecutively through the New Testament in the AM service and the Old Testament in the PM service. Each Lord’s Day a portion is read so that after a few years we will have read through the entire Bible as a congregation.
After the Scripture Reading, the pastor leads the congregation in a hymn, a psalm, or a song of praise. In our morning worship services, we try to make a point of singing to all three Persons of the Godhead. Usually, the first hymn is directed primarily to the Father, the second hymn to the Son, and the third hymn to the Holy Spirit.
After the first hymn, the pastor then leads the congregation in a prayer of invocation, asking God to be pleased to meet with His gathered people and bless the prayers, the praises, and the preaching.
After a couple of other hymns and another time of pastoral prayer, the pastor/preacher enters the pulpit and brings to the congregation a 40-50 minute message from God’s Word. We regard this time of preaching not only to be a continuation of worship (listening to Christ speak to us through His Word and by His Spirit), but also to be primary and indispensable to the worship service.
After the preaching, we have a time of silent reflection and meditation and the pastor concludes the service with a Benediction (Blessing).
It is our custom to observe the Lord’s Supper (Communion) weekly in our Afternoon PM service. If you are visiting with us, we invite you to speak to one of the pastors after the AM service before partaking in the Lord’s Supper.
As far as ‘what to wear’, you will find that people at Trinity dress anywhere from casual to formal, but with a concern to be modest and non-distracting to other worshipers.
As with other pagan customs that were absorbed into the Christian faith (such as the liturgy, the sermon, clerical vestments, and hierarchical leadership structure), third- and fourth-century Christians incorrectly attributed the origin of the church building to the Old Testament.[121] But this was misguided thinking. The church building was borrowed from pagan culture. “Dignified and sacramental ritual had entered the church services by way of the mysteries [the pagan cults], and was justified, like so many other things, by reference to the Old Testament.”[122] To use the Old Testament as a justification for the church building is not only inaccurate, but it is self-defeating. The old Mosaic economy of sacred priests, sacred buildings, sacred rituals, and sacred objects has been forever destroyed by the cross of Jesus Christ. In addition, it has been replaced by a nonhierarchical, nonritualistic, nonliturgical organism called the ekklesia (church).[123]
Viola, Frank; Barna, George. Pagan Christianity?: Exploring the Roots of Our Church Practices (pp. 26-27). Tyndale House Publishers. Kindle Edition.
Thus we see how despite the best efforts of the Trinity Reformed Church, heretics and demons will enter in. If Peter had a Simon, who was a member of the church in Jerusalem, can these Reformed Baptists prevent this by all their machinations?
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