Our Convictions
Church Ordinances
Baptism
In obedience to Christ’s own example and teaching (Matthew 3:13-17), as well as in faithfulness to New Testament Scripture and practice (Acts 2:37-39), we recognize and practice water baptism by immersion as a lasting command (ordinance) given to the church. Baptism is a symbolic memorial which symbolizes the experience of spiritual regeneration and union with Jesus Christ (1 Corinthians 12:13; Galatians 3:21; Ephesians 4:5; 1 Peter 3:21). The act of water baptism does not, itself, save or cleanse one from sin. Instead, baptism is a public confession of the believer’s identification with Christ in his death, burial, and resurrection, as well as one’s desire to follow and obey Jesus Christ (Romans 6:3-4). It is a profession in witness of the church of the spiritual baptism and transformation of one’s heart, having repented of one’s sins and having decided to trust in the mercy and grace of God through the finished work of Christ on the cross (Galatians 2:20; Colossians 2:12). As it is a symbolic memorial of a believer, baptism is not required for one to be justified (saved) before God. However, Jesus commanded His followers to be baptized as a lasting ordinance, so it is commended as an act of obedience and submission to Christ. Baptism is for believers, and it is to be administered by believers, in the name of the Father, and of the Son, and of the Holy Spirit (Matthew 28:19-20). Click here for baptism candidate information.
Church Ordinances
The Lord’s Supper (Communion)
We recognize and celebrate the Lord’s Supper (communion) as a lasting command (ordinance) which Christ gave to the church. Jesus instituted the practice the night on which He was betrayed and was handed over to the authorities for execution. Christ did so by using the Jewish Passover observance practices of breaking bread and sharing a cup of wine (the fruit of the vine) as an object lesson with His disciples (Matthew 26:26-28; Luke 22:14-20). At that time, He commanded them to continue to observe this practice in remembrance of Him until His return. In faithfulness to His instructions, we observe communion as a symbolic memorial to: remember the sacrifice Jesus Christ made for humanity on the cross; celebrate our participation in the benefits of Christ’s sacrificial death (salvation from sin by His mercy and grace, being adopted as sons and daughters of God, community with other believers, the promise of eternal life, and being co-heirs with Christ); nourish individual spiritual health by centering oneself on Christ; examine oneself and our need to repent of sins before God and others; proclaim our identification with Christ to the world; and express our fellowship and unity with God and other followers of Christ. The Lord’s Supper consists of partaking of the bread and the fruit of the vine (juice), symbolizing the broken body and shed blood of Christ for the remission of our sins and reaffirms our continuing dependence on him. At CBF, the Lord’s Supper is open to all who have placed their faith and trust in Jesus and are living in alignment with that posture of faith and trust. One should approach the Lord’s Supper with honest self-examination, choosing to participate with a right heart and spirit that seeks to follow Christ and has confessed any known sins to Him before participating (1 Corinthians 11:23-26).
Marriage and Human Sexuality
Marriage is the union of one biological (naturally born) man and one biological (naturally born) woman (Genesis 2:24; Matthew 19:5; Mark 10:8; Ephesians 5:31). God ordained marriage upon creation of human beings, and He intended it to be a permanent bond for a lifetime (Matthew 19:6). God created it as a sacred space – a holy and pure relationship (Ephesians 5:25-29). Scripture reveals that it is a representation of the covenant relationship between Jesus Christ and His church (Ephesians 5:32). The Scriptural blueprint for sexual intimacy is for it to be enjoyed exclusively in the marriage relationship between one man and one woman (Hebrews 13:4). Therefore, sexual intimacy outside of biblical marriage (i.e., homosexuality, bisexuality, pre-marital sex, adultery, pornography, etc.) is considered an impure aberration outside of God’s will for humanity (Romans 1, 7:2; 1 Corinthians 5,7:10; 1 Thessalonians 4:1-8). Scripture clearly defines human sexuality as being male and female (Genesis 1:27). Therefore, any attempt to alter one’s sex or an embraced disagreement with one’s biological (naturally born) sex is sinful, as it is contrary to God’s design for human beings made in His image (Leviticus 18:22; Deuteronomy 22:5; Romans 1:18-32; 1 Corinthians 6:9-10).
Sanctity of Human Life
We believe that all human life is sacred and created by God in His image. Human life is of inestimable worth in all its dimensions, including pre-born babies, the aged, the physically or mentally challenged, and every other stage or condition from conception through natural death. We are therefore called to defend, protect, and value all human life (Genesis 1:27; 4:10-15; 9:6; Exodus 20:13; 23:7; Job 12:10; 31:15; Psalm 49:7-8; 139; Proverbs 6:16-7; Isaiah 44:24; 49:16; Jeremiah 1:4-5; Matthew 5:21-22; 25:31-46; Luke 12:6-7; John 3:16; Act 7:19).
Church Membership
The New Testament clearly indicates that individuals who were followers of the Lord Jesus Christ identified themselves with and committed themselves to a specific local church family to implement accountability, engage in the ministry of the church, and be shepherded by a group of elders (Acts 2:42-47; 6:1-6; 20:29-31; Romans 12; 16:1-16; 1 Corinthians 5:1-12; Ephesians 1:1-2; 4:12-16; Philippians 1:1-2; Colossians 1:1-2; 1 Peter 2:4-10). This is consistent with Scripture and the practice of the earliest churches. Thus, membership is open to all who are believers in the Lord Jesus Christ (age 16 and above), are affirmed by the elders, and who are not existing members of another church family. While it is not a requirement for seeking membership, members are also strongly encouraged to publicly identify with the burial and resurrection of Christ through water baptism. Membership at CBF is considered permanent unless: (1) the member requests to be removed as a member, (2) the member requests transfer of membership to another church, (3) death of the member, (4) inactivity of the member (not attending or participating or the member cannot be reached) over a two-year period or longer (Hebrews 10:25), or (5) the member is removed as a result of church discipline (Matthew 18:15-20; Romans 16:17-18; 1 Corinthians 5:11; Galatians 6:1; Titus 3:9-11; Hebrews 13:17; 1 Peter 5:1-5).
Stewardship and Giving
As a Christ follower is transformed by the renewing of his or her mind, he or she lives to worship Jesus Christ, which includes giving oneself over to His purposes (Romans 12:1-2). This is exemplified in how one gives of their time, talent, treasure, and faith (1 Peter 4:7-11). We believe that all good gifts are from God, and that He expects us to steward them well and in alignment with His purposes (Psalm 50:10; James 1:17). That means serving His church and His purposes with our entire selves, which includes serving Him in the church and in ministry, channeling our spiritual gifts, natural born talents, and resources into His service. It also means giving our testimony of salvation that we may win some to Christ (1 Corinthians 9:22). We are generous and gracious because He has been generous and gracious to us (1 Chronicles 29:1-22; Philippians 4:19). In being good stewards of all that He provides, we store up treasure in Heaven, and we advance His Kingdom here on earth (Matthew 6:19-24; 25:14-30).
Stewardship of our time, talent, and faith is synonymous with giving of our financial resources, as they go together in offering our whole selves in service to God. Regarding stewardship and giving, each person is free to exercise freedom of conscience, as establishing boundaries and balance of the gifts God has given us enables long-term flourishing of the individual and the church, and most importantly, because God loves a sincere and cheerful giver (Psalm 90:12; Proverbs 15:33; Luke 21:1-4; 2 Corinthians 9:6-7). However, Scripture is clear that stewarding our time, talents, and resources is not an “either/or” scenario (i.e., giving of time by serving in a ministry in lieu of giving financially to the ministry and mission of the church, or vice versa). Rather, we are to give of our whole selves as God has given to us (Luke 12:48). The Law of Grace under the New Testament Covenant in Christ no longer requires an Old Testament tithe (10%). However, we also believe that the Law of Grace frees us to even greater levels of generosity and that the tithe serves as a practical guideline (Malachi 3:10-12, 2 Corinthians 8-9; 1 Timothy 6:17-19).
Child Dedication
The Scriptures teach that children are of great value, and God has a special concern for their welfare and well-being. Jesus implored His followers by example, as He lovingly and tenderly took them into His arms (Matthew 19:14; Mark 10:16; Luke 2:21-24). Child dedication should not be misconstrued as a means for a child’s salvation. Further, child dedication is not baptism. However, Scripture relates instances where children were publicly dedicated (1 Samuel 1:24-28). Therefore, we encourage Christian parents to dedicate their children to Jesus Christ publicly in prayer (Deuteronomy 6:4-9). Dedication may be viewed as a public time for parents to dedicate themselves to discipling their child and for the church to commit to pray for and support them (Proverbs 22:6).
Church and Government
According to Scripture, God instituted and established civil governments to govern the affairs of humanity by justly commending those who do right and punishing those who do wrong (Daniel 4; Romans 13:1-7; 1 Peter 2:13-17). Ideally, its function should be carried out by people of integrity, justice, and moral courage (Deuteronomy 16:18-20; 2 Chronicles 7:14). However, the Bible’s instructions regarding the recognition and submission to authority are unequivocal except when government directs God’s people to engage in practices and behaviors contrary to God’s commands (Psalm 75:7; Daniel 2:20-21; Act 5:29). It is our duty to pray for those in government (1 Timothy 2:1-7); to respect those in authority (Titus 3:1-2; 1 Peter 2:11-17); to proclaim truth (John 8:32); to demonstrate love and justice (Isaiah 1:17; Matthew 23:23); to denounce corruption, discrimination, and dishonesty (Proverbs 21:15; Micah 6:8; Matthew 7:12); to pay taxes and to obey all laws that do not conflict with the principles of God's Word (Matthew 22:17-21).
CBF encourages participation in the privileges afforded by the civil governments to express their consciences and convictions in the electoral process. While proclaiming truth, CBF affirms and upholds the freedom of conscience within the believer (Acts 5:29; Galatians 5:1; 1 Timothy 4:2; 1 John 3:4). As our primary allegiance is to Jesus Christ, CBF endorses no political party nor affiliation and does not permit use of its resources or facilities to be utilized for politically partisan uses.
Church Discipline
We are called to live in community with both God and His people, the local church. The New Testament prescribes a united body that comes together to support, minister to one another, and bear with one another in love out of reverence for Christ (Ephesians 4:1-16). In this way, we are to build each other up, encouraging each other and sharpening each other, as iron sharpens iron (Proverbs 27:17). This is God’s chosen plan for shaping and disciplining each one of us individually, and as a collective body. We fulfill our calling when we join Jesus in loving each other, equipping each other, and spurring one another onto the good works He has prepared in advance for us to do (Ephesians 2:10; Hebrews 10:24-25). As believers, we should be able to speak truth to one another in love and in unity in the bond of peace. When a believer in Christ practices unrepentant sin, we are called as members of God’s church to restore each other gently and in love, as our motivation is love for each other, our love for His body, the church, and our testimony of His grace and glory (Galatians 6:1-2; James 5:19-20).
Therefore, we practice church discipline according to Jesus’ instruction to us in Matthew 18:15-17, which prescribes that a church member adheres to the following progression for mediation/conflict resolution: (1) approaches an offending brother or sister one-on-one; (2) lovingly confronts the brother or sister with one or more witnesses (other believing church members) if the offending brother or sister continues in this their sinful patterns; (3) brings the matter before the elders; (4) then, if necessary, the elder present to the church, and ask them to prayerfully consider the matter if there is still no change; and (5) after a persistent unwillingness to hear and respond with a desire to be restored, the member is to be removed and treated as an unbeliever (1 Corinthians 5; 2 Thessalonians 3:14-15; Titus 3:10-11; Hebrews 12:1-13). However, all must be done in a spirit of love with the goal of restoration of the believer to fellowship in the church. Consequently, the elders and the church may prayerfully consider restoring a member (on a case specific basis) after considering a track record of visible repentance and consistent progress.
Marriage, Divorce, and Remarriage
God ordained marriage as a sacred institution. It is a permanent and intimate relationship between one man and one woman. Permanent means that marriage is intended to endure until it is broken by the death of one of the partners. Scripture also clarifies that a believer is not intended to marry a non-believer (2 Corinthians 6:14). Divorce is contrary to God’s intentions and designs for marriage (Matthew 19:1-9). Nowhere in Scripture is divorce encouraged. Since reconciliation and forgiveness are central to the Gospel, both should be pursued with humility (Romans 12:18).
However, due to the hardness of the human heart and our fallen world, reconciliation among married partners may not always be possible. There are two clear cases in Scripture where divorce, though never encouraged, is permitted: (1) when one or more partners in marriage has committed adultery (Matthew 5:32); or (2) when a non-believing partner chooses to abandon the believing partner despite the believing partner’s desire for reconciliation (1 Corinthians 7:8-16). A potential third case may be when one partner is the victim of abuse by the other partner (as implied in 1 Corinthians 7:15). Those who obtained a divorce under those provisions may enter another marriage relationship as the Lord leads. However, restoration should be the primary aim, whenever possible (for instance, in the case of marital infidelity, when the offending partner is repentant and desires reconciliation).
Those obtaining a divorce without biblical grounds are encouraged to avoid remarrying until the death or remarriage of their first spouse. These are difficult situations, which are rarely clear-cut, which require patience, grace, and understanding in love. To that end, anyone seeking remarriage is encouraged to seek Godly counsel from the elder team and/or pastoral staff on how to proceed in a God honoring way. For example, those who have sought a divorce with the sole intention and motivation of remarrying another would be seen as contrary to God’s Word.
We welcome all to attend and participate in our services, regardless of their marital status or history. This includes people who have previously been divorced, are in the process of divorce, or who are separated. Membership may be available to people whose divorce (for unbiblical grounds) occurred before he or she became a follower of Christ. Membership may also be available (on a case-by-case basis) to people whose divorce occurred in the past for an unbiblical reason after becoming a follower of Christ if they have since demonstrated repentance and maturity. However, membership would not be available to a follower of Christ who currently refuses to seek restoration with his or her spouse or who is divorcing his or her spouse without biblical grounds. In all circumstances, the goal should be to glorify God in both the process and the outcome of dealing with broken relationships in a fallen world.
Final Authority for Matters of Belief and Conduct
Neither our statement of faith (contained in the Constitution) nor the convictions above and made part of our By-Laws exhaust the extent of our beliefs. The Bible itself, as the inspired and inerrant Word of God that speaks with final authority concerning truth, morality, and the proper conduct of mankind, is the sole and final source of all that we believe. For purposes of CBF’s faith, doctrine, practice, policy, and discipline, the Elders are CBF’s final interpretive authority on the Bible’s application.
Church Leadership
Jesus Christ is the head of the church, including both the church universal and the local church (Matthew 16:18; Ephesians 1:22-23; Colossians 1:18). As reflected in the New Testament instructions regarding church leadership, CBF is led by a plurality of qualified, male elders under the authority of Jesus Christ (Acts 20:17-38; 1 Timothy 4:1; 5:17-22; 1 Peter 5:1-11). As outlined in 1 Timothy 3:1-7 and Titus 1:5-9, elders oversee and shepherd the church. The term “overseer” or “elder,” as Paul describes in both 1 Timothy 3 and Titus 1, describes the role of pastors and elders synonymously as men who lead, teach, and provide direction (shepherd) to the church (2 Timothy 3:16-17; Titus 2:1). A primary responsibility of pastors and elders in the church is to equip followers of Christ for the work of ministry (Ephesians 4:12).
While CBF holds to the Scriptural instruction for male leadership in the roles of pastor and elder, CBF affirms and celebrates the leadership and service of godly, mature, and spiritually growing men and women in the ministry life and operation of the church (Acts 6:1-7; Ephesians 2:10). This includes deacons, committee members, ministry leaders, and ministry team members serving under the authority and care of the elder team (1 Timothy 3:8-13; Hebrews 13:17; James 5:13-16). Click here for a list of elder qualifications.
Spiritual Gifts
We believe that all the gifts of the Spirit continue to this day, and until Jesus Christ returns. We believe that the baptism of the Holy Spirit is the universal spiritual experience of all true believers, not an additional, post-conversion experience evidenced by “sign gifts.” Spiritual gifts are abilities given by the Holy Spirit to each believer, as He determines, enabling the believer to participate effectively in the church's ministry (Romans 12:3-8). Properly exercised, every gift brings honor to Jesus Christ, produces unity, develops spiritual maturity within the Body of Christ, and advances the mission of the church (Ephesians 4:11-16). Each one should use whatever gift he or she has received to serve others and for the common good (1 Peter 4:10-11). Regarding the “sign gifts,” we resist the understanding that these gifts indicate a special spiritual status or office. The practice of spiritual gifts is to be done in an appropriate, winsome, and orderly way that builds up the Body of Christ (1 Corinthians 14:40). Thus, the practice of “sign gifts” in any of our ministry gatherings (such as Sunday worship) is not necessary for the health and mission of the church. Nor do we believe that the public exercise of these gifts must occur for the spiritual growth of the individual or as validation of a person’s salvation (1 Corinthians 12-14).
Partnership
““Partnership” referred to herein is defined by the level of commitment and participation in which CBF engages with groups, affiliations, organizations, stakeholders, projects, or endeavors separate from the official ministries and programs of our church. We consider it a privilege to partner with and support various persons, groups, projects, and endeavors for God’s glory and the advancement of the gospel of Jesus Christ (Proverbs 27:17; Ecclesiastes 4:9; 1 Corinthians 3:9; Philippians 2:13). We believe that we have a responsibility and privilege, as God enables, to contribute to common grace, kingdom purposes, and the spread of the gospel within our community and throughout the world. To properly steward God’s resources and mission, CBF uses these three lenses to approach and respond to various requests:
Common Grace: CBF may consider support on a case-by-case basis for individuals, organizations, projects, or endeavors that benefit the health and well-being of persons in our community (i.e., providing food security and/or essential services, advocating for healthy families, combatting abuse, providing prayer support, etc.). Support must not interfere with our core mission and operations nor contradict our core beliefs and values (Luke 11:23; 1 Corinthians 15:33; 2 Corinthians 6:14-18; Ephesians 5:6-11). CBF views support as being an outpouring of love for others but not an endorsement nor public support of specific individuals, entities, or causes (Micah 6:8; Hebrews 13:16, 1 John 3:17).
Kingdom Purposes: CBF rejoices in its privilege to partner with individuals, organizations, projects, or endeavors related to bringing God glory and making Christ known (Acts 18:3; Philippians 4:14; Philemon 1:6). Whereas it is an honor to work with other believers in various capacities, CBF will prayerfully make decisions regarding support on a case-by-case basis. Again, such support must not interfere with our core mission and operations nor contradict our core beliefs and practices. CBF views support to Kingdom Purposes as itinerant, as not all requests emerge from sources (albeit, “Christian”) aligning with our core beliefs and convictions (1 Timothy 4:16; Titus 2:1-7). Therefore, CBF may support such requests while cautiously mentioning or refraining altogether from specifically endorsing specific individuals, entities, or causes.
Aligned Gospel Partners: CBF considers it an honor to support gospel-centered missionaries, organizations, projects, or endeavors, and particularly those with strong affinity, alignment, and agreement with our core mission, theology, and convictions (Psalm 96:3; 2 Corinthians 8:23; Philippians 1:7). Support must not hinder or interfere with our core mission and operations, nor exceed the capacity of our stewardship resources. CBF prioritizes missionaries, organizations, projects, and endeavors led by members of our church family (1 Corinthians 4:1-2; Philippians 4:16-18). Support in this category generally requires an application process or formal request for approval by the elder team. CBF is delighted to endorse and/or publicly champion partners who we support, having demonstrated solid gospel-centered alignment and prior approval, viewing them as extensions of and appurtenant to our ministries.
Click here for a PDF of all of our Convictions.
