The Church and Christian Living

DOCTRINAL STATEMENT

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SECTION 3 – The Church and Christian Living

Doctrines related to the Body of Christ, spiritual growth, leadership, and practical ministry.

• 3.1 – The Church (Universal and Local)
• 3.2 – The Gifts of the Spirit
• 3.3 – The Ministry and Calling of All Believers
• 3.4 – The Need for Sound Doctrine and Training
• 3.5 – The Role of the Pastor/Teacher
• 3.6 – The Ordinances (Baptism & Lord’s Supper)
• 3.7 – Church Discipline and Biblical Correction

 

3.1 – The Church (Universal and Local)

The Church is the Body of Christ, composed of all who have believed in Him and have been baptized into one body by the Holy Spirit (1 Cor 12:12–13). It is the assembly of the redeemed, made up of both Jews and Gentiles, who are reconciled to God through the cross and made fellow members of one household (Eph 2:16–19). Christ is the Head of the Church, and all authority belongs to Him (Col 1:18; Eph 5:23). The Church is subject to Christ and exists for His glory (Eph 3:21).

The Church is both universal and local. The universal Church consists of all true believers in Christ throughout the world and across time (Eph 1:22–23; Heb 12:23). The local church is the visible gathering of believers in a specific location, assembled for the worship of God, the ministry of the Word, prayer, the equipping of the saints, and the building up of the body of Christ (Eph 4:11–12; 1 Tim 3:15; Matt 21:13; Heb 13:15). Each local assembly is accountable to Christ, and its teaching must be grounded in the whole counsel of God (Acts 20:27; 2 Tim 3:16–17)—interpreted in light of Christ, to whom all Scripture bears witness (Luke 24:27; John 5:39).

Local churches are to be led by elders who are above reproach, holding fast the faithful word, able both to exhort in sound doctrine and to refute those who contradict (1 Tim 3:1–7; Titus 1:5–9). They are to be served by deacons who are dignified and tested (1 Tim 3:8–13). The congregation is to be subject to its leaders and to imitate their faith, as those who keep watch over souls (Heb 13:7, 17).

The unity of the Church is spiritual, not organizational, and is grounded in one body, one Spirit, one hope, one Lord, one faith, one baptism, and one God and Father of all (Eph 4:4–6). Though expressed in various locations, the true Church is known by its submission to Christ, its adherence to sound doctrine, and its love for one another (2 Tim 1:13–14; 2 John 9–10; John 13:35). Those who belong to Christ are called to walk in holiness, speak the truth in love, and build up one another in love (Eph 4:1–3, 11–16).

3.2 – The Gifts of the Spirit

The Holy Spirit sovereignly bestows spiritual gifts upon every believer for the edification of the Church and the advancement of the gospel (1 Cor 12:4–11; Rom 12:4–8; Eph 4:7–12). These gifts are not natural talents, but divine enablements given for service, ministry, and mutual encouragement within the Body of Christ (1 Pet 4:10–11; 1 Cor 14:12).

Spiritual gifts are diverse in form and function, yet unified in purpose. Though each member of the Body has a different role, all are essential and interdependent, “so that there may be no division in the body, but that the members may have the same care for one another” (1 Cor 12:25). Every gift is given “for the common good” and must be exercised in love, under the lordship of Christ, and according to sound doctrine (1 Cor 12:7; 13:1–3; 1 John 4:1).

The foundational and miraculous gifts, such as apostleship, prophecy, tongues, interpretation of tongues, healing, and miracles, served a distinct purpose in the early Church—to authenticate the message of the gospel, affirm the authority of Christ’s apostles, and bear witness to the fulfillment of God’s redemptive plan (Heb 2:3–4; 2 Cor 12:12; Acts 5:12–16). These gifts were especially prevalent during the apostolic age, as Scripture was still being revealed and the Church was being established (Eph 2:20; 1 Cor 13:8–10).

While God is always free to act miraculously according to His will, the normative function of spiritual gifts today centers on teaching, exhortation, service, leadership, mercy, and other means by which the Church is built up and grounded in truth (Rom 12:6–8; Eph 4:11–13). Claims of supernatural manifestations must be tested carefully against Scripture, and must not contradict the sufficiency, clarity, or finality of God’s Word (1 Thess 5:20–21; 1 Cor 14:33, 40; Gal 1:8–9).

No gift exalts the individual, and none is a mark of superior faith or spirituality. The Spirit gives as He wills, for the glory of Christ and the good of His Church (1 Cor 12:11). Therefore, the gifts are to be pursued with humility, exercised with wisdom, and always submitted to the authority of Scripture.

3.3 – The Ministry and Calling of All Believers

All believers in Jesus Christ are called to ministry. The Christian life is wholly consecrated to God, and all things are to be done for His glory (1 Cor 6:19–20; Rom 12:1; 1 Cor 10:31). The Church is not a passive audience but a functioning body, where “each individual part” causes growth “for the building up of itself in love” (Eph 4:16).

God has prepared good works in advance for every believer to walk in (Eph 2:10). Each member has received gifts according to the grace given, and is to employ them in serving one another as good stewards of the manifold grace of God (1 Pet 4:10). Whether speaking or serving, all things are to be done by the strength which God supplies, so that He alone is glorified (1 Pet 4:11).

Ministry is not reserved for pastors or missionaries. Every believer is called to make disciples, bear witness to the truth, and walk in love and holiness (Matt 28:19–20; 2 Cor 5:18–20; Eph 5:1–2). The entire Church is a royal priesthood, set apart to proclaim the excellencies of Him who called us out of darkness into His marvelous light (1 Pet 2:9).

Gifts differ according to the grace given, but all are necessary and honorable (Rom 12:4–8; 1 Cor 12:14–26). There are no unnecessary members in the Body of Christ, and no place for idleness. Believers are expected to be “steadfast, immovable, always abounding in the work of the Lord,” knowing that their labor is not in vain (1 Cor 15:58).

Each one will stand before the judgment seat of Christ and give an account for how they served, lived, and obeyed (Rom 14:12; 2 Cor 5:10). Faithfulness is required of stewards (1 Cor 4:2), and all true ministry is empowered by the Spirit and directed toward the glory of God (Zech 4:6; 1 Cor 10:31).

3.4 – The Need for Sound Doctrine and Training

Sound doctrine is essential to the life and mission of the Church. It is the framework for truth, the measure of orthodoxy, and the safeguard against error (Titus 1:9; 1 Tim 4:6). The Church is called to uphold the truth without compromise and to reject all teaching that contradicts the Word of God (1 Tim 6:3–5; 2 John 9–10).

False doctrine is not a peripheral issue. Scripture warns that in later times many will fall away, giving heed to deceitful spirits and doctrines of demons (1 Tim 4:1). Such teaching leads to ruin, not edification, and must be refuted with clarity and conviction (2 Tim 2:17–18; Rev 2:14–16).

Every believer is commanded to grow in knowledge and discernment. Doctrinal immaturity leaves the Church vulnerable to deception, instability, and compromise (Eph 4:14; Heb 5:12–14). Growth in sound doctrine is inseparable from spiritual maturity (2 Pet 3:18).

The Church has the responsibility to teach and defend sound doctrine. It is the pillar and support of the truth (1 Tim 3:15), and its leaders must be able to instruct in sound doctrine and refute those who contradict (Titus 1:9). Teaching is not optional; it is a command (2 Tim 4:2–4).

Every doctrine of Scripture is inherently connected to the rest, and no teaching can be rightly understood in isolation (2 Tim 2:15; Acts 20:27; 2 Tim 3:16–17; 1 Cor 2:13; Ps 119:160). The truth of Scripture governs every aspect of the Christian life, and no revealed doctrine is without value (2 Tim 3:16–17). The body of sound doctrine—the faith once for all delivered to the saints—must be earnestly contended for and faithfully preserved until Christ returns (Jude 3; Rev 2:25).

3.5 – The Role of the Pastor/Teacher

Pastors and teachers are given by Christ for the equipping of the saints, the building up of the body, and the attainment of maturity in the faith (Eph 4:11–13). They are appointed by the Holy Spirit and must be qualified according to the standards of Scripture, demonstrating blameless character, sound doctrine, and spiritual oversight (Acts 20:28; 1 Tim 3:1–7; Titus 1:5–9).

The primary responsibility of the pastor/teacher is the faithful proclamation of the Word of God. They are commanded to preach the Word in season and out of season, with patience and instruction, and to reprove, rebuke, and exhort according to the needs of the Church (2 Tim 4:1–2). They must guard the flock against false teaching, protect the gospel from distortion, and train others to carry sound doctrine forward (Acts 20:29–31; 2 Tim 2:2).

Those who teach are subject to stricter judgment, and must be careful to handle the Word of truth accurately, as stewards entrusted with divine instruction (James 3:1; 2 Tim 2:15; 1 Cor 4:1–2). They must not shrink back from declaring the whole counsel of God, regardless of opposition or cost (Acts 20:27).

The authority of the pastor is not intrinsic, but is derived from Scripture and must be exercised in humility under the lordship of Christ (2 Tim 3:16–17; 2 Cor 4:5). Pastors are not lords over the Church, but are to shepherd willingly, lead by example, and be accountable to God for their teaching and conduct (1 Pet 5:2–3; Heb 13:17).

The aim of pastoral ministry is the spiritual maturity of the Church through the clear and consistent teaching of Scripture. Until Christ returns, pastors are to labor faithfully as teachers of truth, entrusted with the care and growth of the flock according to the Word of God (1 Tim 4:6; 2 Tim 4:5; Acts 20:28).

This pastoral care includes spiritual oversight, governance, and shepherding responsibilities. Pastors are to watch over the souls of the congregation, exercising leadership not as lords, but as servants under Christ’s authority, and as examples to the believers (Acts 20:28; Heb 13:17; 1 Pet 5:1–3). They are to labor among the people, admonish the unruly, strengthen the weak, and encourage the fainthearted, providing spiritual direction with patience and integrity (1 Thess 5:12–14). Pastoral leadership includes exercising oversight of the local church, correcting error, and maintaining order in accordance with the Word of God (1 Pet 5:2; Titus 1:10–11; 1 Cor 14:40). This responsibility is not optional or symbolic; it is a charge from God and must be fulfilled with sober accountability (2 Tim 4:1–2; Heb 13:17).

Teachers are a distinct gift to the Church and are responsible for instruction in sound doctrine. Though not necessarily overseers, they are charged with teaching accurately, building up the body, and guarding against error through careful explanation of the Word (Rom 12:6–7; 1 Cor 12:28). Teachers are to instruct the faithful, entrust truth to others, and train the Church in righteousness (2 Tim 2:2; 2 Tim 3:16). Those who teach are subject to stricter judgment, and must therefore be measured and precise in the handling of God’s Word (James 3:1). They are not to teach on their own authority, but must speak what accords with the truth, in service to Christ and submission to Scripture (Titus 2:1; 2 Cor 4:5).

3.6 – The Ordinances (Baptism & Lord’s Supper)

Baptism and the Lord’s Supper were instituted by the Lord Jesus Christ and delivered to His Church as acts of obedience and remembrance (Matt 28:19; Luke 22:19). They do not impart salvation but bear witness to the redemptive work of Christ and are to be observed by those who have believed in Him (Acts 2:41; 1 Cor 11:26).

Baptism

Baptism declares the believer’s union with Christ in His death, burial, and resurrection (Rom 6:3–5; Col 2:12). It follows repentance and belief in the gospel (Acts 2:38; Acts 8:12; Acts 10:47–48). It is administered in the name of the Father, and the Son, and the Holy Spirit, in obedience to the command of Christ (Matt 28:19). Scripture portrays baptism as a burial and a raising, indicating immersion in water (Rom 6:4; Col 2:12).

Baptism does not confer grace or cause salvation. It bears witness to what God has already done through Christ and is an act of obedience, not a condition of justification (Acts 8:36–38; Eph 2:8–9; Titus 3:5).

The Lord’s Supper

The Lord’s Supper is a remembrance of Christ’s body given and His blood shed for the forgiveness of sins (Luke 22:19–20; 1 Cor 11:23–25). It proclaims His death until He comes (1 Cor 11:26). Those who partake are to examine themselves, discerning the body rightly, lest they eat and drink judgment to themselves (1 Cor 11:27–29). The elements remain bread and the cup, and symbolize His body and blood without becoming them (Luke 22:18–20; Matt 26:29).

The Lord’s Supper is for those who have believed in Christ and can rightly discern His body. It is to be received with reverence, self-examination, and remembrance of His atoning sacrifice (1 Cor 11:27–29).

The Lord’s Supper does not impart grace or confer spiritual life. It is a proclamation of the finished work of Christ, not a sacramental means of blessing (1 Cor 11:26; Luke 22:19–20).

The frequency of the Lord’s Supper is discretionary. Scripture states, “as often as you eat this bread and drink the cup,” without prescribing a fixed interval (1 Cor 11:25–26). The early Church is described as continuing steadfastly in the breaking of bread (Acts 2:42) and gathering to do so on the first day of the week (Acts 20:7), but these patterns are descriptive, not commanded.

3.7 – Church Discipline and Biblical Correction

Church discipline is a command of Scripture, entrusted to the local assembly for the restoration of the sinner, the purity of the Church, and the glory of Christ (Matt 18:15–17; 1 Cor 5:11–13; Gal 6:1; 2 Cor 2:6–8). Discipline is intended for correction and restoration, not for destruction (2 Cor 2:6–8; Gal 6:1).

The process of discipline follows the pattern established by Christ: it begins with private reproof, then proceeds to confirmation by witnesses, and if unrepentance continues, is brought before the assembly (Matt 18:15–17). Persistent rebellion results in separation from fellowship until repentance occurs (Titus 3:10–11).

The Church is commanded to judge those within its midst, not on the basis of personal offense or tradition, but according to clear violations of Scripture (1 Cor 5:12–13; Rom 16:17–18; 2 Thess 3:6, 14–15). False teaching, divisiveness, and unrepentant immorality are all grounds for rebuke and, when necessary, removal from fellowship (Titus 3:10–11; 1 Cor 5:11–13; Rom 16:17–18; 2 John 10).

Discipline must be administered with humility, gentleness, and self-examination, never in arrogance or haste (Gal 6:1; 2 Tim 2:24–26). God’s discipline is not condemnation, but correction that leads to holiness (1 Cor 11:32; Heb 12:10–11).

Failure to carry out biblical correction invites doctrinal compromise and corporate judgment (1 Cor 5:6; Rev 2:14–16). The Church must therefore uphold the Word of God without compromise, remaining vigilant in both doctrine and discipline (2 Tim 4:2–4).