Little Flock Baptists
“Do not be afraid, little flock, for your Father has been pleased to give you the kingdom." (Luke 12:32)
A Little Flock Baptist congregation shares similar (yet different) beliefs and traditions with the Primitive Baptist and Anabaptist denominations but are not affiliated with any denominational structures such as the Southern Baptist Convention, the American Baptist Church, Independent Baptist Council, and the General Association of Regular Baptists. We are a part of what is known as "unaffiliated Baptists".
We are unaffiliated Baptists, not because we bear any ill feeling toward our brethren who are in the various Baptist Organizations, but because we do not find any such "super-church" organizations uniting any of the congregations of the New Testament together. Neither do we believe that any such organization is necessary for the fulfillment of the local congregations obligations. All Baptist Conventions, Associations, Fellowships, etc., are of quite recent vintage, and that for the first seventeen hundred years of the Christian era there were very few, if any, Baptist organizations .
The first Baptist organization that achieved any great degree of prominence was the Philadelphia Baptist Association, which was organized in 1707 by seven conventional churches in Pennsylvania and New Jersey (Thomas Armitage, History of Baptists, p. 715). Initially this was done primarily to promote fellowship between these more modern-styled churches. The earliest of the presently existing Baptist Organizations, the Southern Baptist Convention, was organized in 1845, being formed out of the old Baptist Triennial Convention, which had been formed in 1814 (W. W. Barnes, The Southern Baptist Convention, p. 12ff).
Little Flock Baptists have never believed that either Scripture or common sense commends building of ecclesiastical structures. Yet, we do not believe that it honors God for the congregations to function in completely spontaneous and unorganized ways. Denominational organization should be in accordance with Scriptural council --- "Everything should be done in a fitting and orderly way" (1 Cor. 14:40).
Historical Testimony
Thomas Armitage, "A History of the Baptists", page 149, says something about the same fact. "....the unaffiliated Baptists may be considered as of old, the only religious community which has continued from the times of the Apostles; and evangelical doctrines of religion. The uncorrupted inward and outward condition of the Baptist community afford proof of the truth contested by the Roman church of the necessity of a reformation of religion such as that which took place in the sixteenth century, and also a refutation of the erroneous notion of the Roman Catholics that their denomination is the most ancient."
He goes on to say, concerning the model of the New Testament church in Scripture, "Having found the model of the New Testament church, the question is forced upon us: whether or not this pattern is retained in any of the churches of the present day? Without casting ungenerous reflections upon any Christian body whatever, it may be said that as to substance and form, the most accurate resemblance to this picture of the Apostolic church, is now found in the unaffiliated Baptist churches throughout Europe and America."
Cardinal Hosius, a Catholic dignitary, spoke these words at the Council of Trent in 1554. "If the truth of religion were to be judged by the readiness of cheerfulness which a man of any sect shows in suffering, then the opinions and persuasion of no sect can be truer or surer than those of the unaffiliated Baptists; since there have been none for these twelve hundred years past that have been more grievously punished." Orchard's History, page 364
Cardinal Gibbons and Patrick J. Healy, in a book titled "Crossing the Centuries", published in 1912, said this. "Of the Baptists, it may be said that they are not Reformers. These people comprising bodies of Christian believers known under various names in different countries, entirely distinct and independent of the Roman and Greek "churches", have had an unbroken continuity of existence from apostolic days down through the centuries....."
Zwingli, a famous Protestant Reformer wrote in the 16th century, this statement. "The institution of Baptism as practiced by the unaffiliated Baptists is no novelty, but for thirteen hundred years has caused great disturbance in the 'church'." The disturbance referred to was a refusal to accept alien baptism.
Mosheim, a Lutheran historian, wrote what follows. "The First Century was a history of the unaffiliated Baptists. Before the rise of Luther and Calvin there lay concealed in almost all countries of Europe persons who adhered tenaciously to the principles of these Baptists."
Alexander Campbell, founder of the Church of Christ, wrote: "Clouds of witnesses attest the fact, that before the Protestant Reformation, and from the apostolic age, to the present time, the sentiments of unaffiliated Baptists, and their practice of baptism have had a continuous chain of advocates, and public monuments of their existence in every Century can be produced....the unaffiliated Baptists can trace their origin to apostolic times, and can produce unequivocal testimony of their existence in every Century to the present time."
John O. Ridpath, a Methodist historian, wrote in Jarrell's "Church Perpetuity" on page 69: "I should not readily admit that there were unaffiliated Baptist communities as far back as 100 A.D., though without doubt there were Baptists congregations then, as all Christians were then unaffiliated Baptists."
This is what the Lord says:“Stand at the crossroads and look; ask for the ancient paths, ask where the good way is, and walk in it, and you will find rest for your souls. (Jeremiah 6:16)
“Preach the word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching. For the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers; and they will turn their ears away from the truth, and be turned aside to fables” (2 Timothy 4:2–4).
Christianity that is being practiced today in "traditional churches" is totally different from the Christianity of Jesus and the Apostles! As respected mainline Protestant scholar Jesse Lyman Hurlbut acknowledges:
“For fifty years after Paul’s life a curtain hangs over the church, through which we strive vainly to look; and when at last it rises, about 120ad with the writings of the earliest church-fathers, we find a church in many aspects very different from that in the days of Peter and Paul” (Story of the Christian Church, p. 41).
Instead, mankind has made its own religion that is almost completely different from what Jesus Christ preached and practiced. And they call that religion “Christianity,” as if it were connected with Jesus Christ! As the philosopher and theologian Soren Kirkegaard put it:
“The Christianity of the New Testament simply does not exist… what has to be done is to throw light upon a criminal offense against Christianity prolonged through centuries, perpetrated by millions, whereby they have cunningly, under the guise of perfecting Christianity, sought little by little to cheat God out of Christianity and have succeeded in making Christianity exactly the opposite of what it is in the New Testament” (Attack Upon Christendom, Kirkegaard, 1956, pp. 32–33).
Those are strong words, but they are hardly unique. Professor Rufus M. Jones concurs, noting how Christ’s true teachings were quickly detached from the religion bearing His name:
“If by any chance Christ Himself had been taken by His later followers as the model and pattern of the new way, and a serious attempt had been made to set up His life and teaching as the standard and norm for the Church, Christianity would have been something vastly different from what it became. Then ‘heresy’ would have been as it is not now, deviation from His way, His teaching, His spirit, His kingdom.… What we may properly call ‘Galilean Christianity’ had a short life, though there have been notable attempts to revive it and make it live again, and here and there spiritual prophets have insisted that anything else other than this simple Galilean religion is ‘heresy’; but the main line of historic development has taken a different course and has marked the emphasis very differently” (The Church’s Debt to Heretics, Jones, 1924, pp. 15–16).
Jesus Himself warned, “Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven. Many will say to Me in that day, ‘Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?’ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness!’” (Matthew 7:21–23). It is important to realize that Christ will say to those failing to do the “will” of the Father: “I never knew you.” In plain language, these deceived churchgoers will be told that they were, in fact, never acquainted with the Christ they claim to serve. They were never really converted. They were never really “Christian”!
Clearly the original Apostles and the Jerusalem Church of God set the inspired “pattern” for true Christianity--not just for that time—but for all time! Contrary to some Protestant ideas that Paul later was used by God to “reinvent” Christianity, the real Paul of the Bible constantly showed deep respect for the original Apostles and deferred to the leadership at Jerusalem in all major matters! And it was Paul who wrote to the primarily Gentile church at Corinth: “Circumcision is nothing and uncircumcision is nothing, but keeping the commandments of God is what matters” (1 Corinthians 7:19).
Noted historian Carl von Weiszäcker wrote in 1895:
“Paul was far from confining his interest to the Gentile Christian Church which he had himself founded. His thoughts were much too lofty to leave Jewish Christianity to itself. He toiled not merely for his own work, but for the Church of God… the whole Church. He never forgot for a moment the true birthplace of the gospel. And for him the Christians in Jerusalem were always the saints. He did not however merely entertain a grand policy of ecclesiastical union, but his first and constant thought was that the primitive Church was the foremost divine institution under the Gospel. In the early Apostles he saw the Apostles of the Lord. From them the testimony of the Resurrection emanated (1 Corinthians 15:1 ff.). They were ever the apostles, whom God had placed at the head of His Church, the first of those divinely commissioned men who held the leading office in the Body of Christ” (1 Corinthians 12:28) (The Apostolic Age of the Christian Church, pp. 12–13).
“Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill. For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled. Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven. For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven” (Matthew 5:17–20).
Many Christians do not grasp the importance of those words. Christ said that not “one jot or one tittle” (the tiniest marks in the Hebrew script) of the law would pass from the law until heaven and earth pass away. Since heaven and earth have not passed away, we must understand that the law remains. And Christ condemned those who would falsely teach men to break even the “least of these commandments.” Rather, He explained that those who both do and teach the commandments will be called “great” in the kingdom of heaven!
The key issue, then, is our desire and willingness to get back to the true Christian faith, “the faith which was once for all delivered to the saints” (Jude 3). Are you willing to genuinely try to follow the Christianity of Christ? Or are you willing to “take a chance” in your relationship with God and in your quest for eternal life?
Frankly, the “little flock” (Luke 12:32)—the true Church of God—has always understood the need to pattern itself after the teachings and examples of Christ and the Apostles. Although very few have seriously attempted to follow this pattern, many scholars and religious historians have understood the concept of the “Jerusalem Church of God.” This is a vital concept to understand if we are sincerely interested in contending “for the faith once delivered.”
The Apostle Paul was inspired to write to the Thessalonians, “For you, brethren, became imitators of the churches of God which are in Judea in Christ Jesus” (1 Thessalonians 2:14). The book of Acts makes it clear that the earthly “headquarters” Church of God—for many decades—was the Jerusalem Church. It was here that the Holy Spirit was originally poured out on the true Christians (Acts 2). It was here where Peter, James and John carried on most of their ministry for many years ( Gal.2:9) (cf. Acts 4:1; 8:1; 11:1–2). Later, it was to the leadership of James (Jesus' brother) at Jerusalem that Paul and Barnabas came to settle the major question of circumcision for the Gentiles and related questions (Acts 15:4-6).
Beliefs & Practices of the Little Flock Baptist's
"And the things you have heard me say in the presence of many witnesses entrust to reliable men who will also be qualified to teach others."(2 Timothy 2:2:)
"We have tended to avoid embracing prepared creeds or other statements that might compromise our obligation to interpret Scripture as individuals within the community of faith under the guidance of the Holy Spirit. We hold the Scriptures, the Old and New Testaments, as our final authority. We accept no humanly devised confession or creed as binding."
The Greek term ἐκκλησία, which in its appearances in the New Testament is usually translated as "church", basically means "assembly". This term appears in two verses of the Gospel of Matthew, twenty-four verses of the Acts of the Apostles, fifty-eight verses of the letters of Paul the Apostle (including the earliest instances of its use in relation to a Christian body), two verses of the Letter to the Hebrews, one verse of the Epistle of James, three verses of the Third Epistle of John, and nineteen verses of the Book of Revelation.
In the New Testament, the term ἐκκλησία ("assembly") is used for local congregations as well as in a universal sense to mean all believers.
The church is said to be the body of which Christ is the head (Ephesians 1:22; Colossians 1: 18, 24); it is sanctified and cleansed by him that it may be holy and without blemish (Ephesians 5:26). The unity of the body is stressed: "There is one body and one Spirit, even as ye were called in one hope of your calling; one Lord, one faith, one baptism" (Ephesians 4:4). This statement agrees well with what Paul had written in his earlier letters: "For as the body is one, and hath many members, and all members. . . are one body, so also is Christ. For in one Spirit were we all baptized into one body. . . . and were made to drink of one Spirit" (1 Corinthians 12:12). "For as many of you as were baptized into Christ, did put on Christ. . . for ye all are one man in Christ Jesus" (Galatians 3:27).
The Little Flock Baptists statement of belief expresses the unity of belief which sets the congregations apart from the world (Jn. 17:17) and is the basis of the message they proclaim (2 Cor. 4:2, Rom. 15:5-6).
Most Little Flock Baptist congregations (assemblies) have their own statements of belief, which may differ from each other in one of two ways: either by affirming additional beliefs, or by stating the same beliefs in more detail. Local congregational statements of belief have two purposes. They give applicants for membership the opportunity to affirm their unity with the congregation in its identified common beliefs, and they serve as concise outlines of basic Christian teaching for instructing new converts and the young.
As such, Little Flock Baptists makes no attempt to give an exhaustive treatment to every Scriptural doctrine. Our purpose is to express, in general terms, the beliefs which unite the various members and constitute the faith they proclaim together.
Who is your leader?
“God has qualified us to be ministers of the New Testament; not in a written Law, but in the Spirit: for the written code kills, but the Spirit gives Life” (II Corinthians 3:6).
Local
- Christ is the head of every local congregation. There is no human head of the Little Flock Baptist's. (Ephesians 1:22-23, Ephesians 4:15-16, Ephesians 5:23, Colossians 1:18-20, 1 Peter 5:4)
- The New International Version of the Bible is the only written creed for each congregation, rather than a man-made written creed.
- Each congregation is autonomous and self-governing. No outside interference from others.
- Many traditional churches today tout the need for a strong one-man pastorate. But where is any of this reflected in the New Testament? If "the pastor has the power in a growing church," why don't Paul or John or Peter ever say so? Does this common perception of the pastor exist on the pages of Scripture?
From earliest times, the church was governed by a body of men, not a single leader. Paul made this clear when he wrote to the Philippians: "To all the saints in Christ Jesus who are at Philippi, with the bishops and deacons" (Phil. 1:1, NIV). Note that there was a plurality of bishops in the Philippian church (singular), not one man. In his writing to that congregation, Paul never once addresses "the pastor," nor does he in any of his epistles. But didn't God give "some pastors and teachers" (Eph. 4:11, KVJ)? Yes, He did. But this refers to the same body of leaders elsewhere called "bishops" and "elders," not a single leader. God has granted a diversity of spiritual gifts to the church, but no individual has all of them. It is unreasonable to expect one man to excel in preaching, teaching, counseling, exhortation, helps, mercy, administration, wisdom, and knowledge.
Having said this, there is actually one example of a single leader ruling the church as the "supreme commander." His name was Diotrephes. John wrote of this man in 3 John 9,10. Here is a leader with far too much power in the church. He personally put people out of the congregation and refused to welcome the brethren. He did so without God's authority. So the lone example of a "one-man pastor" in the Scripture is held up as a bad example. He is exposed as one "who likes to put himself first" (v. 9).
The bishops are entrusted with the spiritual oversight of the flock. The Greek word episkopos literally means "overseer," and is translated that way in some versions of Scripture. These leaders, whose qualifications are spelled out in the pastoral epistles (1 and 2 Timothy, Titus), are to be mature. For this reason, they are also called "elders." The words "bishop" and "elder" are interchangeable in the New Testament. This is obvious in Paul's letter to Titus: "This is why I left you in Crete, that you might...appoint elders in every town as I directed you, if any man is blameless...for a bishop, as God's steward, must be blameless (Tit. 1:5-7, KVJ). An elder, then, is a bishop and a bishop is an elder. There is no distinction between the two. The words give only different emphases. "Elder" (presbuteros) denotes maturity and "bishop," oversight. However, they refer to the same leader, which are plural in number (see Acts 14:23; 20:17; Tit. 1:5; Jas. 5:14).
The idea of importing pastors from outside the congregation is also without biblical precedent. The qualifications of an elder (1 Tim. 3:1-7; Tit. 1:5-9) suggests that candidates have been observed for some time by a local congregation. How can a congregation know if a potential bishop is above reproach or has obedient children (Tit. 1:6) unless he has been a member of the congregation for awhile? This seems to suggest that overseers were "home-grown" leaders.
Little Flock Baptist prefer to use the term "Elder" for the position of "spiritual leader" in their congregations. Direction is sought from the congregation for filling an Elder position, first by personal nomination and then by majority vote of the entire congregation. "And when they had appointed elders for them in every congregation, with prayer and fasting, they committed them to the Lord in whom they believed." (Acts 14:23) - An elder is only the administrator of the spiritual matters of the congregation. He performs the rites (baptism, laying on of hands, communion, marriage), counsels converts and members, selects a congregation member to teach the Bible study at meetings, and performs other ministerial duties as needed. Hebrews 13:7, Hebrews 13:17, 1 Peter 5:1-5, 1 Timothy 3:1-7 A deacon serves as assistant to the elder and performs all ministerial duties as directed by the elder. Deacons are to be assigned many of the more mundane tasks. This distinguishes them from the elders, who give themselves to the spiritual work of the congregation. The deacons, it is often asserted, help take the burden of lesser work from the elders so they can minister more effectively. Deacons are given to serve the church and assist the elders in the ministry (Acts 6:1-3, I Timothy 3:13). A Deacon also has qualifications that he must meet before he is placed in the office of deacon (I Timothy 3:8-13). They must have an honest report, be full of the Holy Ghost, and have wisdom. 1 Timothy 3:8-13, Acts 6:1-6 "We beseech you, brethren, to respect those who labor among you and are over you in the Lord and admonish you, and to esteem them very highly in love because of their work." (1 Thessalonians 5:12)
- Each congregation shall appoint their own elder using 1 Timothy 3, and Titus 1:5-9 as guidelines for the qualifications.
- Elders have spiritual authority only over the members of their own congregation, not members from outside congregations.
- Discipline of erring members is administered for their spiritual welfare and for the preservation of the congregation. The congregation's Elder is responsible for administering discipline in the assembly of believers with their support and for their benefit. 1 Corinthians 5, Galatians 6:1, 2 Thessalonians 3:6, 2 Thessalonians 3:14-15, 1 Timothy 5:20
Unity
When Christianity had spread throughout the known world and multitudes of gentiles began to accept the Christian faith, some Jewish-Christians were troubled. Christians of Jewish background held that gentile converts from former pagan religions had to strictly observe the rituals of the Law of Moses. As a prerequisite, it should be necessary to turn them first to the Jewish faith because otherwise they could not be saved. And they also insisted that the gentiles be circumcised according to the Law of Moses. This led to heated disagreements among the various Christians.
No single apostle was able to resolve such an important question alone. It was determined by the apostles, in harmony with the commandments of Christ ( Matt. 18:17), to convene the first Apostolic Council in Jerusalem in the year 51 A.D. (Acts 15:6). Although all the apostle were invited and could give their opinions and beliefs about the issue at hand, the final judgement of this council was given to three apostles (James, Peter and John) who shared leadership of this council and to whom Paul referred to as the "pillars of the church" (Galatians 2:9). The dictionary defines a pillar as a column of support in a building or a person of authority. While these men certainly were a supporting authority in the early church, they also represent the three pillars of foundational doctrine that are vital to the spiritual health of the believer.
After long discussions amongst the apostles, the issue was settled by the words of the Apostle Peter. He arose and said that the Lord having elected him in the early days to preach to the gentiles did not make any distinction between Jews and gentiles but to all gave the Holy Spirit; and therefore, Christians converted from pagan religions did not have to keep the rituals of the law of Moses.
The speech of the Apostle Peter created a deep impression and was then strengthened still more after the Apostles Paul and Barnabas related what signs and wonders God had done through them among the Gentiles.
After this, the Apostle James, the "brother of Jesus," arose to address those present at the council. His opinions were considered very important because he himself was a strict adherent of the Law and received for this not only from Christians, but also from Jews themselves, the epithet "righteous." James led a strict ascetic life, and he spent whole hours alone in the Temple praying for his people. In Jerusalem, he was highly honored and respected by the people.
James approved the opinion of the Apostle Peter. He showed that it was in agreement with prophecy (Amos 9:11-12) and consequently with divine providence. He proposed, "we should not trouble those of the gentiles, who turn to God, with keeping the rituals of the Law of Moses; but they must refrain from idol worship, from fornication, and from things strangled and blood. They should not do to others what they do not want done to themselves (Acts 15:13-21)."
Because two of the three "pillars" (Gal.2:9) had already agreed on what should be done it was not necessary for the apostle John to render his opinion, which is why there is no statement or judgement from him mentioned in the Bible.
This proposal of the Apostle James was accepted by all the apostles unanimously as a resolution of the Council. It was made known to all Christians in a Council decree, which began with the words, "It has seemed good to the Holy Spirit and to us..."
Thus the Apostolic Council showed Christians that the decree of the Council, in agreement with the word of the Lord (John 16:13;14:16), is established by the Holy Spirit. Following the example the apostles established for the entire church, the Little Flock Baptist's shall be guided (advised) by a International Advisory Council.
1. The International Advisory Council will be made up of a council leader (given the honorary title of Shepherd) and two other congregational elders selected and voted on by all the congregations of the church as a whole. They will fill this position until they themselves decide to resign or they are removed by a majority vote of all congregations. They will meet as the need arises to handle international matters affecting the spiritual affairs of the church. The sole purpose of the elder body is to support and advise the congregations that make up the church in spiritual matters and to settle biblical debates, based upon the inspiration of the Holy Spirit and the Word for guidance.
2. The hierarchy within the elder body shall be a Shepherd (or his elected successor) as the leader of the council, followed by the two elders. The two elders will govern the spiritual decisions that need to be made on behalf of the church and will share equal responsibility with each other. The Shepherd will render his decision only when the two elders cannot agree with each other.
3. The International Advisory Council is also responsible for the establishment of major church projects.
4. Extensive communication and cooperation should always exist among council. They should practice inter-congregational visiting at all times (in order for them to stay in touch with members of the church) to include assistance with duties such as communion, hearing of testimonies, matters of discipline, and many other important matters.
Where is your headquarters?
The New Testament knew but one form of church government, and that was the simple congregational form. It is evident that all the Judeo-Christian congregations were independent, local, self- governing bodies. These congregations were small democracies complete in themselves. This is evident when we read of “the Churches of Judea,” “the Churches of Galatia,” “the Churches of Macedonia,” “the seven Churches which are in Asia. It was not the Church of Asia,” but “the seven Churches of Asia.” This shows that these congregations were local, independent congregations.
All Little Flock Baptist congregations are autonomous (self-governing). Each congregation organizes as it feels God leads it to organize. It adopts programs and procedures as it believes God directs. Each congregation is accountable, not to a higher organization or official, but to God alone. Because each congregation is autonomous in its administration there is, therefore, no central headquarters. No particular congregation should be regarded as the "head church". Instead, all the local congregations share the same standing before the Lord.
However, among Little Flock Baptists, the local congregation autonomy is conditioned by a commitment to the "association principle", the principle that local congregations of the faith and practice should join together in different ways in order to strengthen each other, to help each other, and to carry on joint efforts. Just as individuals gather in their congregations to be strengthened in their mutual faith, ministry and support for each other, so also do Little Flock Baptist congregations occasionally gather into a larger body for mutual benefit. Therefore, local congregations should participate in "quarterly meetings" with other congregations nearby, and semi-annual meetings of a regional scale. In addition, they should also participate with the "International Advisory Council" who are to offer Scriptural advice only to the congregations as a whole and are not allowed to pass any resolutions of governance at all.
Where are your churches?
Since the early church gathered mainly in private homes, the typical New Testament "church" necessarily had to be smaller rather than larger. Every letter in the New Testament was written to a congregation where everyone knew everyone else. Excavated first-century Roman homes that were known to host congregational meetings could hold 65-70 people. We believe that Christ's church functions best in this smaller congregational setting, so we discourage congregations from renting or building any type of church, but to instead meet in the home of one of the members.
When do you celebrate the Sabbath?
Historically, the Hebrew Sabbath began a few minutes before sunrise on Friday evening and ended when the first three stars appeared in the night sky on Saturday evening (Neh. 13:19, Lev. 23:32). The Sabbath is the only ritual instituted in the Ten Commandments given to Moses. It is a sign of respect for the day during which God rested after having completed the Creation in six days, and for God's deliverance from the Egyptians who demanded a seven-day work week from their Israelite slaves.
Little Flock Baptists also believe that Sabbath keeping is important to God; and therefore, we recommend that (if possible) the congregations keep the seventh day (Saturday) Sabbath holy (Ex. 20:8). We do so knowing God blessed the Sabbath (Gen. 2:3) and believing Jesus when he said that the Sabbath was given for the benefit of mankind (Mark 2:27).
However, the Little Flock Baptists are different from other Baptists in that they do not tell their members that they have to restrict the Sabbath to a particular day. It is expected that individuals and their congregations will take Scriptural principles of Sabbath observance and make their own application of them to their lives, thus they can approach the Sabbath without the legalism that characterizes other denominations.
Little Flock Baptists also believe that Sabbath keeping does not contribute anything to anyone's salvation and is not a prerequisite for salvation. The Apostle Paul said, "no one will be declared righteous in His sight by observing the law" (Rom. 3:20). It is by God's grace, through faith in Christ, that people are saved (Eph. 2:8-9).
What do you do in your meetings?
“What then shall we say, brothers? When you come together, everyone has a hymn, or a word of instruction, a revelation, a tongue, or an interpretation. All of these must be done for the strengthening of the church” (1 Col. 14:26)
It may come as a shock to us to realize he did not say, “When you come together, the minister of music has a song, and the pastor has a word of instruction.” But of course there will always be someone from a "traditional denomination" objecting, “we allow others with the gift of teaching to teach in Sunday School, not in church.” But Paul could not have been speaking of Sunday School, because 1 Col.14:23 makes it very clear that he was writing about when the “whole church comes together!” And we know that Sunday school, invented less than 250 years ago, could not have been what he had in mind! No doubt, Paul was talking about church meetings, for he used the word “church” seven times in this chapter!
During the first part of the worship service, prayer is offered by the church elder (or a deacon) who is responsible for the spiritual affairs of the service.
Charitable contributions are not solicited by passing a collection plate. No one is pressured or should ever feel compelled to make financial contributions. Instead, when collections are taken for special purposes they are announced from the pulpit and donations are placed in "charity boxes" as the members leave. Church members give on a free will basis, as they feel led by God's Spirit.
The preaching of the gospel rarely happened in church assemblies throughout the New Testament period. The word "preach" or "proclaim" (kerusso) always occurs with reference to evangelizing outside of the church. What happened within the church was not "preaching," but "teaching." Such teaching was not a polished oratory or a thirty-minute monologue, but a give-and-take dialogue. For example, in Acts 20:7, we read that Paul "spoke (dielegeto) to the people" (NIV). The word dielegeto implies more of a "dialogue" than an oratory.
Early gatherings were charismatic and unstructured, concentrating on Bible study instead of formalized sermons. "Study to shew thyself approved unto God, a workman that need not to be ashamed, rightly dividing the word of truth." (2 Timothy 2:15) We believe that when the brothers and sisters are together, they shall take up something to read together. The one to whom God has given the best understanding shall explain it...when a brother sees his brother erring in what he teaches, he shall warn him according to the command of Christ, and shall admonish him in a Christian and brotherly way.
Some early congregations encouraged women to participate much more actively than was normal in contemporary society. They met wherever they could – in homes, barns, woods, fields, even in boats. The book of Acts regularly describes Christian assemblies taking place in peoples' homes (Acts 2:42; 5:42; 20:20). Congregational meetings are recorded in the homes of John's mother (Acts 12:12), Lydia (Acts 16:40), Aquilla and Priscilla (Rom. 16:3-5; 1 Cor. 16:19), Gaius (Rom. 16:23), Nympha (Col. 4:15), and Philemon (Philem. 2).
A deep bond of love and closeness exists among Little Flock Baptists, and this esteem for the brethren extends from congregation to congregation. There is frequent visiting among the various congregations across the land. When visiting members are present, they are given the opportunity to extend the greetings of their home congregation following the morning service. The bond of love and fellowship in Christ experienced by the congregations is unique and striking. Christ taught that genuine love among his people would confirm that they are His true followers. It is hoped that this atmosphere of love and mutual respect will be welcoming and assuring to all newcomers of each of our congregations.
The early congregations regularly assembled in members' homes to share the Lord's Supper (Acts 2:42,46; 20:7; 1 Cor. 11:20; Jude 12), a complete meal accompanied by a single loaf of bread and cup of wine, visible symbols of their unity (1 Cor. 10:16,17). The Lord’s Supper was originally celebrated weekly as a full, fellowship meal (the Agape Feast). Each local congregation is to be like a family (1Ti 5:1-2), and one of the most common things families do is to eat together. Early congregational meetings centered around the Lord’s Table, were tremendous times of fellowship, community and encouragement (Lk 22:16-19, 29-30, Ac 2:42, 20:7, 1Co 11:17-34). Rather than a funeral-like atmosphere, the Lord’s Supper was in anticipation of the Wedding Banquet of the Lamb (Re 19:6-9). The larger an individual congregation, the less family-like it becomes, and the more impersonal and impractical the Lord’s Supper as a true meal can become. Thus in later centuries, as "traditional" churches abandoned home meetings, the Lord’s Supper was eventually stripped of everything save the token ingestion of a small piece of bread and one swallow of wine.
This shared communion, not a sermon, was the focal point of their meeting. They also prayed, studied Scripture, and sang together, but always with the purpose of edifying the body (cf. Eph. 5:19; Col. 3:16). Everyone, not just a few people, came with something to share - like a song, a teaching, or a spiritual gift (1 Cor. 14:26). An examination of the book of Acts will reveal that the apostles could never have evangelized the way they did unless the synagogues allowed input from individuals with the congregation (13:14-15, 14:1, 17:1-2, 17:10, 18:4, 19:8). Additionally, believers are instructed in Hebrews 10:24 to meet in order to stimulate each other to love and good deeds. This too requires interaction. In today's congregational meetings we pray, praise, sing, give testimonies, and take turns in ministering the Word. Every Sabbath we have the Lord’s table at which all the Lord’s children are welcome to partake with us of the bread and wine.
One final observation: today’s "traditional" church gatherings are commonly referred to as worship services. This title suggests that the reason for regular Christian gatherings is to worship God. Yet the New Testament never refers to a church meeting as a worship service. As we have already seen, Scripture indicates that the early church gathered primarily for the purpose of mutual edification and strengthening.
“And why do you break the command of God for the sake of your tradition?” (Mt 15:3).
So where does worship fit? Jesus told the woman at the well, “A time is coming when you will worship the Father neither on this mountain nor in Jerusalem” (Jn 4:21-24). In saying this, He made it clear that the new covenant worship would have nothing to do with any particular location. It transcends 11:00 a.m. on a Sabbath morning and should not be localized in any church sanctuary. So, while our participation in the weekly church meeting is undeniably an act of worship, so is giving an honest days work to your employer, the discipline of our children, loving our families, etc. Thus the primary purpose of our congregational meetings are to equip God’s people to go out to worship and serve Him another week (Heb 10:24-25). Our daily lives are to be a continual act of worship.
What about the Agape Feast and Eucharist?
Agape is one of the ancient Greek words for love, particularly applied to selfless love. Such meals were widespread in the early Christian world. An Agape Feast involves a meal, fellowship, praise and edification opportunities – and time for prayer, anointing and responses. It wasn't restricted to just once a year as it is often done today but was, instead, a meal they shared every Sabbath.
Jesus set the example for the agape feasts of the early church in two different ways:
1. Table fellowship
When you get to eat with someone, you feel included and accepted by them. This is true today in our culture; it was even more true in the time of Jesus. Jesus set an example of including all the sinful, left-out people who were some of his first followers.
In his ministry, we read about him going from town to town and house to house, eating with people. He deliberately ate with the people that no other good Jews would eat with. Who you ate with was really important to the good Jews like the Pharisees. It was a matter of being clean. They read their Bible very carefully and figured out that if they ate with sinful people, they would be unclean. They’d been concentrating on the details of the Bible so closely that they forgot the whole point of loving people. We should remember this when we read our Bibles too.
Tax collectors were one group of people good Jews wouldn’t eat with. They were collecting money for the Romans, the occupying empire and they were often doing it unfairly, cheating people. They also worked on the Sabbath and had continual contact with Gentiles. So they were seen as traitors and cheats, some of the "unclean of mind".
In Luke 6:29-32 we read:
Then Levi held a great banquet for Jesus at his house, and a large crowd of tax collectors and others were eating with them. But the Pharisees and the teachers of the law who belonged to their sect complained to his disciples, ‘Why do you eat and drink with tax collectors and sinners?’
Jesus answered them, ‘It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners to repentance.’
So Jesus eats in the homes of sinners and outcasts, showing his love and acceptance of these people.
Who we eat with shows something about us. Jesus realized it, and later on the disciples realized it in the early church. It’s something we need to realize too. Later on, in Luke 14:13, Jesus gives instructions about who to eat with, saying, ‘But when you give a banquet, invite the poor, the crippled, the lame, the blind, and you will be blessed.’
This should also apply to our congregations when they gather together to share a meal. We should look for chances to invite people to eat with us, and not just the people we feel comfortable eating with, but the people who are different or left-out. Perhaps they are poor, or perhaps they have a disability, or perhaps they are just lonely. We should obey Jesus by looking for chances to invite these people to eat with us at our Agape Feasts.
2. The Lord’s Supper
The second way Jesus set up the agape feast was in the Last Supper. He ate the Passover meal with the disciples, and he told them that whenever they did this – whenever they ate together – they were to do it in remembrance of him.
For the origin of the Agape Feast, we need to look no further than the Last Supper. “As they were eating, Jesus took bread, blessed and broke it, and gave it to the disciples and said, ‘Take, eat; this is My body’” (Matt. 26:26). So the very first Eucharist was instituted in the context of a meal! A meal continued to be the normal setting in which Christians met together for fellowship and worship. Acts 2:46 tells us: “Continuing daily with one accord in the temple, and breaking bread from house to house, they ate their food with gladness and simplicity of heart.” The expression, “breaking bread,” no doubt includes the celebration of the Eucharist. However, the phrase, “they ate their food with gladness” would also indicate that this was more than communion; it was also a meal.
Nowhere is this practice more clearly confirmed than in the communion passage of 1 Corinthians 11:20-34. Paul begins that passage by saying, “Therefore when you come together in one place, it is not to eat the Lord’s Supper. For in eating, each one takes his own supper ahead of others; and one is hungry and another is drunk.” This is obviously talking about more than just the Eucharist. Nobody gets drunk from the small amount of wine taken in communion, nor is it credible that various persons would receive communion before others because they were hungry. No, Paul is obviously describing a meal—the love feast—that preceded the actual Eucharist.
That the Eucharist was celebrated at the end of the love feast is quite clear from verses 23-30 of that passage. In those verses, Paul expressly mentions Jesus taking bread and saying, “Take, eat; this is My body which is broken for you” (1 Cor. 11:24).
Another place in Scripture that describes eating as an integral part of a New Testament worship service is Acts 20:11, where it mentions: “When he had come up, had broken bread and eaten, and talked a long while, even till daybreak, he departed.” So Paul didn’t just preach; he also ate!
And, then, of course, there is the well-known reference in Jude, where Jude refers to those who are “spots in your love feasts, while they feast with you without fear, serving only themselves” (Jude 12). Here, in his writing, Jude used the Greek word agape to refer to what is commonly known today as the love feast.
In 1 Corinthians 11:17-34, Paul tells off the church at Corinth because in their agape-feasts, they aren’t showing agape. The rich are getting drunk and being greedy while the poor are going hungry.
The Protestant International Standard Bible Encyclopedia notes this about the agape: “In the opinion of the great majority of scholars, the agape was a meal at which not only bread and wine, but all kinds of other food were eaten, a meal which had the double purpose of satisfying hunger and thirst and giving expression to the sense of Christian brotherhood.. At the end of this feast, bread and wine were taken according to the Lord’s command, and after thanksgiving to God were eaten and drunk in remembrance of Christ, and as a special means of communion with the Lord Himself and through Him with one another. The agape was thus related to the Eucharist as Christ’s last Passover was to the Christian rite which he grafted upon it. It preceded and led up to the Eucharist, and was quite distinct from it.”
Little Flock Baptists hold the "remembrance" view of the Agape Feast and Eucharist; that is, we believe the meal symbolically commemorates Jesus death (1 Cor. 11:24-25) and deny that it "recreates" his sacrifice or that His "body and blood" are actually present in (or near) the bread and cup themselves. We do believe that the Lord is always present and in fellowship with us (Matt 18:20, 28:20), but not in a way that is "localized" in physical objects such as those used for communion. Such an experience is the fellowship Jesus' first disciples shared with him in the upper room (the Cenacle). It is also a symbolic expression of the oneness of believers in Christ (1 Cor. 10:17).
See also: Luke 22:7-23, Matt. 26:26-30, Acts 2:42-47, and 1 Cor. 11:17-34.
How do you handle discipline?
Joining a congregation involves pledging to live for Christ, but does not make anyone perfect. When a congregation decides the sinfulness of a member must be addressed, this must be done in the context of the grace of God and the love which the congregations enjoins all members to have for each other. The goal of any discipline should always be to bring them to repentance and renewed obedience to the Lord, help them seek reconciliation with those they may have wronged, and restore them in good standing as members of the congregation. The whole matter must be handled in a way which inspires the trust and confidence of all; that is, the process must be conducted openly among the brethren, but in a way that assures the rights of the individual are protected. All decisions should be made in a democratic manner and in an atmosphere of reason and Christian love.
Little Flock Baptists have traditionally cited one passage of Scripture (Matthew 18:15-17) in seeking guidance about procedures for congregational discipline. Other passages which are relevant to congregational discipline are Matthew 5:23-24, 1 Corinthians 5:1-7, 1 Corinthians 6:1-8, 2 Corinthians 2:5-11, and in the case of pastoral sin 1 Timothy 5:19-22 and 1 Corinthians 4:2-5.
What is pray-reading?
The word "pray-reading" is a compound word that describes our practice of praying with the words of the Bible. We pray-read the Word in order to enjoy the life element contained in the Word; we thereby enjoy the Word as our spiritual food. We can testify after many years’ experience that we are edified, strengthened, and inspired by praying with and over God’s words in the Bible. However, the fact that we pray-read the Bible, repeating the words of Scripture in prayer to God, does not mean that we neglect the ordinary reading of the Scriptures or the careful study of the Word of God.
To the Little Flock Baptists, the Bible is a sacred library. How does pray-reading the Bible help us? It may call us to more seriously consider the context of each Scripture and to be more circumspect in our application of its words. Far too often we cite the "word" of God and give it a singular meaning. We move directly from citation to application without considering the meaning of the text on its own terms. Therefore, we find that in building any theological foundation, it is important to not just quote a verse but to establish its meaning in context, synthesize (not necessarily harmonize) its teaching with that of other Scriptures, determine the doctrine's meaning in different contexts (historically and currently), and then articulate its application.
What about the Apocryphal writings?
Although we do not use any of the Apocryphal writings during our meetings, we do encourage our members to read them in their homes so that they may have a more full understanding of Biblical times and of the entire life of Jesus. "All Scripture is God-breathed and useful for teaching, rebuking, correcting and training in righteousness..." (2 Timothy 3:16).
How are the local congregations supported financially?
Each individual congregation is supported by voluntary gifts (love offerings) from its members, and from the money they raise during special events and projects.. The financial affairs of that congregation are solely under the administration of the members of that congregation. There is no financial accountability to any other congregation or to a denomination headquarters. In this matter, as in all administrative affairs, the individual congregations are autonomous and self-governed. The members are encouraged to give in a way that is hidden and not ostentatious, according to the commitment they have with the Lord. No offerings are taken in the meetings, and there is very little talk of financial matters. A financial statement should always be available for examination by members who so desire.
Which Bible do you use?
We stand apart from historical, organized, institutionalized Christianity because we regard it as a system filled with unscriptural teachings and practices. "'How can you say, "We are wise, for we have the law of the LORD," when actually the lying pen of the scribes has handled it falsely?" (Jeremiah 8:8 - NIV) For the sake of the genuine recovery of the original church life revealed in the Bible, we meet together in the Lord’s name on the ground of genuine oneness in the locality. We read from the New International Version (NIV) of the Bible because, ever since the time of Constantine and the Council of Nicaea, the Latin Vulgate has been adulterated by the changing of words and the addition or omission of many passages, and that most other versions of the Bible are simply translations of the Latin Vulgate (including the King James version). We feel that the New International Version is a truer translation of the original Bible, translated directly from a Hebrew Old Testament, a Greek New Testament, and the Tyndal, Wycliff, and Geneva translations of these Testaments to English.
What is your altitude toward other Christians?
We would like to make it emphatically clear that we neither believe nor teach that one must be in a local church in order to be a genuine Christian. We recognize that in the various denominations, and in the independent groups, there are many genuine blood-washed, Spirit-regenerated believers in Christ, and we receive them as our brothers and sisters in the Lord. All who have saving faith in the Lord Jesus are welcome to all our meetings, especially the Lord’s table, where we testify of the oneness of the Body of Christ. Although we must, for conscience' sake, stand apart from organized religion, we do not stand apart from our brothers and sisters in Christ. In faithfulness to the Lord, we stand on the unique ground of the Little Flock Baptist church for the sake of the Lord’s testimony. But we do not take this stand with a narrow, exclusive, or sectarian spirit. On the contrary, we take our stand on behalf of the whole Body; we receive all believers even as the Lord has received us.
What is your attitude toward the government?
According to the Bible, human government has been ordained of God to preserve peace and to maintain order. For the sake of conscience, all Christians are to be subject to the civil authorities. Therefore, we submit to all governmental authorities and are obedient to them, living as good citizens of our nation, state, and community. We are prepared to fulfill all our responsibilities toward the human government ordained of God.
What is your attitude toward Human Sexuality?
- We believe that God has commanded that no sexual activity be engaged in outside of a marriage between a man and a woman. We believe that any form of homosexuality, lesbianism, bisexuality, bestiality, incest, fornication, adultery, and pornography are sinful perversions of God's gift of sex. We believe that God disapproves of and forbids any attempt to alter one's gender by surgery or appearance. (Gen. 2:24; Gen. 19:5, 13; Gen. 26:8-9; Lev. 18:1-30; Rom. 1: 26-29; 1 Cor. 5:1; 6:9; 1 Thess. 4:1-8; Heb. 13:4)
- We believe that the only legitimate marriage is the joining of one man and one woman. (Gen. 2:24; Rom. 7:2; 1 Cor. 7:10; Eph. 5:22-23)
What are your Marriage Traditions?
- The Little Flock Baptist marriage tradition heavily involves the congregation.
- The marriage process for members begins when a male member feels that God has led him to be married. He then asks God to reveal whom he should marry.
- When God reveals this, He goes to his congregation's Elder. After prayer and consideration, the Elder then informs the female member of the proposal. If the woman is from another denomination, the male's Elder informs the Elder of the woman's church, who should then tell the woman of the proposal. The woman then gives the proposal prayer and consideration.
- When the woman receives an answer from God, she should relay the answer to her elder, who relays it to the man. If the answer is "No", nothing more becomes of the matter and it remains confidential. If the answer is "Yes", the man and woman are free to tell their immediate family and close friends, after which an announcement is made at the congregational meeting. It is then the responsibility of the entire congregation to help the bride and groom plan and prepare to be married.
What is your attitude toward Infant Dedication?
The purpose of dedicating infants is to offer thanks to God for the new life he has granted, to express the desire that the child might grow up to love and serve the Lord, to ask for the Lord's protection of the child as he or she grows, and provide for both the parents and the congregation to pledge themselves to providing Christian nurture to the child through the years.
Psalm 51:5 says "Surely I was sinful at birth, sinful from the time my mother conceived me." While infant dedication is not mentioned specifically in the New Testament, the rite is described in Acts 16:15, Acts 16:31-33 and Acts 2:39. It is the rite of claiming the child for Christ. If baptism is a sign that a adult is a member of God's covenant community, and if the children of these believers are members of that community too, it follows that the children of believers should receive the sign that they are members of God's covenant community by being dedicated to the Lord.
Jesus blessing of the little children is sometimes recalled, and his words quoted (Matthew 19:13-15). Mention may also be made of Hannah's dedication of Samuel (1 Samuel 1:21-28) as well as Joseph and Mary's presentation of Jesus at the Temple (Luke 2:22-23). But the point must be clearly understood by all that the dedication of infants is not in any way akin to infant baptism. The ceremony confers no special grace.
Jesus said, "Let the little children come to Me, and do not forbid them; for of such is the Kingdom of Heaven. And he laid His hands on them ..." (Matthew 19:14). And then he prayed over them, pronouncing God's blessing on the children.
More Scripture passages for infant dedications can be found at Exodus 13:2, 13:11-12, 13:15; 1 Samuel 1:11; Luke 2:25-35; and Matthew 19:13-15.
But what if one parent is a believer and the other is not? "For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband; otherwise your children would be unclean, but now they are holy" (1 Corinthians 7:14).
What about Baptism?
"Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. The promise is for you and your children and for all who are far off–for all whom the Lord our God will call." (Acts 2:38-39)
Little Flock Baptists hold to believer's baptism by immersion (Romans 6:3-4).
The word Baptism is derived from the Greek word, bapto, or baptizo, to plunge or to immerse.The most ancient form usually employed was unquestionably immersion. This is not only evident from the writings of the Fathers, but it can also be gathered from the Epistles of Paul, who speaks of baptism as a bath (Ephesians 5:26; Romans 6:4; Titus 3:5).
Baptism represents a deliberate act of identification with the person of Jesus Christ. According to Acts 2:41, when Peter preached the gospel it was "those who accepted his message" who were baptized. It was only after Philip told the good news to the Ethiopian (Acts 8:35) that the Ethiopian was baptized. The original practice for adults in the New Testament was immersion after belief and repentance. It was essentially considered as the process to wash new Christians of the sins/faults of their past and is symbolic of their acceptance of Christ.
This decision to accept Christ and be baptized should only be made by mature adults (usually 16 or older) because it implies a personal relationship with Jesus that requires nurturing through such things as worship, prayer, Bible study and other spiritual disciplines.
However, baptism as a mere ritual accomplishes nothing. Immersion beneath the water and the raising back above its surface are the only actions which fulfill the Scriptural symbolism of burial and resurrection (Romans 6:4). We believe that true baptism should symbolize being united by faith with Christ, even in His death and resurrection. Immersion also symbolizes that a believer's old life (apart from Christ) is now dead and buried, and a new life is just beginning (2 Corinthians 5:17). Therefore, Little Flock Baptist usually allow time for the new believers to be instructed in the full meaning of baptism so that they will be able to enter fully into the expression of its symbolism.
"Or do you not know that wrongdoers will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor men who have sex with men nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God. And that is what some of you were. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God." (1 Corinthians 6:9-11).
What about Abortion?
We believe that human life begins at conception and that the unborn child is a living human being. Abortion constitutes the unjustified, unexcused taking of unborn human life. Abortion is murder. We reject any teaching that abortions of pregnancies due to rape, incest, birth defects, gender selection, birth or population control, or the physical or mental well being of the mother is acceptable. (Job 3:16; Ps. 51:5; 139:14-16; Isa. 44:24; 49:1, 5; Jer. 1:5; 20:15-18; Luke 1:44)
Do you encourage Family Relationships?
- We believe that men and women are spiritually equal in position before God but that God has ordained distinct and separate spiritual functions for men and women in the home and the church. The husband is to be the leader of the home, and a male Elder (under the leadership of the Lord) is to be the leader of the congregation. Accordingly, only men are eligible for ordination by the local congregation. (Gal. 3:28; Col. 3:18; 1 Tim. 2:8-15; 3:4-5, 12)
- We believe that God has ordained the family as the foundational institution of human society. The husband is to love his wife as Christ loves the church. The wife is to submit herself to the Scriptural leadership of her husband as the church submits to the headship of Christ. Children are a heritage from the Lord. Parents are responsible for teaching their children spiritual and moral values and leading them, through consistent lifestyle example and appropriate discipline, including Scriptural corporal correction. (Gen. 1:26-28; Ex. 20:12; Deut. 6:4-9; Ps. 127:3-5; Prov. 19:18; 22:15; 23:13-14; Mk. 10:6-12; I Cor. 7:1-16; Eph. 5:21-33; 6:1-4, Col. 3:18-21; Heb. 13:4; I Pet. 3:1-7)
What about speaking in tongues?
“If anyone speaks in a tongue, two — or at the most three, should speak, one at a time, and someone must interpret. If there is no interpreter, the speaker should keep quiet in the church and speak to himself and God” (1Co 14: 27-28)
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A Few Added Notes
We believe that the basics of New Testament church life are generally relevant to any culture, any time, with few exceptions. Some of the basics, as we see them,but have not discussed above are:
- Participatory Worship. Lord's Day congregational meetings are to be participatory, with spontaneous sharing and worship per 1 Corinthians 14, rather than merely performances by professionals. Any brother or sister should be free to contribute to the meeting (via a teaching, a song, a testimony, a prayer, Scripture reading, etc.). The prime directive for anything said or sung is that it must be calculated to build up, to edify, to encourage the congregation. However, such free participation does not preclude prior individual preparation. Elders participate as well, but part of their ministry is to be sure everything is edifying and in alignment with historic Christian orthodoxy and ethics.
- A Family Atmosphere. Sabbath meetings should function more like a family rather than a corporation. It is to be relationship based. Foremost is each believer's relationship with our Triune God, then with each other. In the essentials there is to be unity, in the non-essentials liberty, and in all things love. Small congregations help foster community, accountability and intimacy among the members of the body. Further, congregations should be family-friendly. The congregation and the family are to be integrated, not segregated. Age-graded "Sunday School" and "Children's Church" too often only serve to further divide families. Children belong in congregational meetings and Bible studies with their parents.
- Treasuring Timeless Traditions. We are committed to follow apostolic patterns (traditions) for church practice. These are practices that are derived directly from the New Testament, not what we are told is church history by others. There are really only two choices for church practice: whatever it is that you want to do versus the ways of the apostles. The congregations represented by the folks associated with Little Flock Baptist's have all made a conscious effort to seek to follow the traditions of the Twelve in their congregational practice. In short, we believe that the patterns for congregation life evident in the New Testament are not merely descriptive, but are actually prescriptive (2Th 2:15, 1Co 11:2). Thus, even though we are quite "traditional" in the New Testament sense, what we advocate is rather nontraditional by contemporary standards.
Little Flock Baptist's primary desire is to help today’s Christians to learn about the early Church—what it believed and how it lived. Our interest in the early church is not merely academic. Rather, our call is for today’s church to return to the simple faith, love, and obedience of the original church. By teaching and obeying the Word in its simplicity, the church and the individual are guided into living in a Christ-like manner. Giving pre-eminence to God's Word for all instruction enhances the church's efforts to "contend for the faith once delivered unto the saints."
We welcome you to join us in our beliefs.
Acts 20:28 Keep watch over yourselves and all the flock of which the Holy Spirit has made you overseers. Be shepherds of the church of God, which he bought with his own blood.
1 Peter 5:2 Be shepherds of God’s flock that is under your care, watching over them—not because you must, but because you are willing, as God wants you to be; not pursuing dishonest gain, but eager to serve