Second Importance – Doctrinal Convictions

CABU posture: We hold the following beliefs to be faithful and accurate interpretations of God’s Word while acknowledging that many who interpret scriptures differently are also fellow followers of Christ. To identify with the historic Baptist faith and to promote doctrinal unity while valuing individual soul liberty, CABU leaders must affirm these beliefs, faculty must not teach contrary to these beliefs, and students must submit to the teaching of these beliefs.

1. We believe that the universe and humanity exist by a direct creative act of God. The triune God spoke creation into existence out of nothing in six consecutive days of 24 hours each (Gen 1:1, 27; Col 1:16).
2. We believe that the best interpretive framework is normative hermeneutic. The most faithful approach to scripture affirms that God’s later revelation does not change the meaning of his previous revelation (Luke 24:27). A consistent interpretation of God’s revelation finds unfulfilled promises to the Jewish people and God’s purpose for their future restoration (Ezek 36–37; Rom 11:23–24, Rev 20).
3. We believe the church is the people of God through which he is accomplishing his spiritual purposes in the present age. After Christ’s resurrection, through the ministry of the Apostles, Christ formed a new body by the baptising work of the Holy Spirit. Until his second coming, believers will continue to be united into the Body of Christ by the Holy  Spirit. Local churches are visible expressions of that Body, gathering around the globe in particular places. In obedience to Christ, local churches add confessing believers to their number through baptism by immersion and affirm the unity of the Body through regular observance of the Lord’s Supper. Following the New Testament pattern, the local church is congregationally governed, led by qualified men as elders, and served by deacons. Believers ought to submit to both the church and the state as institutions ordained by God, with separate mandates. (Acts 1:5, 2:41–47; Rom 13:1–7; 1 Cor 11:17–34, 12:13; Gal 1:1–5; Col 1:18; 1  Tim 3:2, 8)
4. We believe that the Holy Spirit is sovereign over the giving and function of his gifts. He has given diverse spiritual gifts to every Christian to be used for God’s glory and in service to believers in the church. Some gifts were signs of his presence and power (1 Cor 14:22) for the foundation of the church (Eph 2:20–21), but these transitional gifts (miracles, speaking in tongues, interpretation of tongues, prophecy) faded through the time of the Apostles and are now obsolete in the presence of Christ’s full and final revelation (Heb  1:1–2). Though he no longer gifts people with the ability to perform miracles, God still rules his world in both miraculous and providential ways (Rom 12:6–8; 1 Cor 12:1–11, 13:8; 2 Cor  12:12; Eph 4:11–12; Heb 2:4). 
5. We believe that through the indwelling Spirit, God is making his people holy. The church is the community of God’s people who are together called to lives of gradual progress in godliness by battling indwelling sin in the power of the Holy Spirit in obedience to  Scripture. Believers in the Body together are called to preserve the purity of the church by rejecting those whose lives or doctrines are contrary to the teachings and examples of the  Apostles. Such false teachers, God’s people, are called to identify and to avoid. (Rom 8:13, 16:17–18; 1 Cor 6:12–20; 2 Cor 6:14–18; Eph 4:1–2; 1 Thess 5:12–22; 2 Thess 3:6–15; 1  John 2:15–17; 2 John 9–10)
6. We believe in the sanctification of the believer. Sanctification in the Bible has the idea of the believer being set apart for God’s service and thus becoming more like his Master. Sanctification can be viewed in three aspects. Positional sanctification occurs the moment a person is saved and dons the robes of Christ’s righteousness. Practical sanctification is an ongoing process whereby the believer becomes more and more conformed to the likeness of God’s Son. Perfect sanctification shall occur someday when we go to be with the Lord (either through death or translation), and we no longer have to contend with the old nature because we shall become like He is. (I Corinthians 1:2; Philippians 3:20-21; II Peter 3:18; I John 3:2)
7. We believe God has called believers to live a life characterised by personal, ecclesiastical, and even familial separation. Personally, we are to refrain from all things that would defile us or bring shame to the name of Christ, which we bear. We are called to live a life characterised by holiness and purity and to be an example of what the believer is to be like to a watching world. Ecclesiastically, we are called upon to refrain from cooperation or alliances with groups that do not stand unashamedly for the truths revealed in the Word of God. Thus, we do not cooperate with any organisation or movement that is connected with apostasy or that places less than primary emphasis on the authority of the Word of God. We believe cooperation should be limited to those of like precious faith. (Romans 16:17; I Corinthians 6:19-20; II Corinthians 6:14-17; I Thessalonians 5:22; II Thessalonians 3:6, 14-15; I John 2:15, 17; II John 9, 10)
8. We believe that God has a plan and a program for the end of the ages. The next event on God’s prophetic calendar is the return of the Lord Jesus. We believe this return will be accomplished in two phases. The first phase, called the Rapture of the church, will be premillennial and is an imminent event. After the Rapture, the tribulation will occur. Following this will be the Millennial reign of Christ, culminating in the Great White Throne Judgment of the lost. After this comes the eternal state. We believe in the conscious eternal punishment of the lost in hell and the blessed eternal felicity of the saints in heaven. (I Thessalonians 4:16-17; Revelation 3:10; 6-19; 19:11-16; 20:1-6, 11-15; 21:1-8)
9. We believe in the existence of angels. Angels are spirit beings created by God to bring Him glory and fulfill His purpose in the universe. They are more powerful than human beings, but are not all-powerful. (Psalm 103:20; 148:5; Hebrews 1:13-14)
10. We believe in the existence of angels. Angels are spirit beings created by God to bring Him glory and fulfil His purpose in the universe. They are more powerful than human beings but are not all-powerful. (Psalm 103:20; 148:5; Hebrews 1:13-14)
11. We believe that within the body of angelic beings exists a group that we refer to as fallen angels, headed by Satan himself. Satan, also known as the devil, is a real person created by God as the angel Lucifer, who, because of rebellion, fell from that lofty position. When he fell, he took part of the angelic hosts with him. Today, these demonic hosts serve Satan just as the good angels serve God. Satan is in the business of opposing God and God’s people in any way possible. His eternal destiny has already been determined in the lake of fire. (Isaiah 14:12-14; I Peter 5:8; Revelation 12:7; 20:10)

Third Importance – Issues of Conscience and Obedience 

CABU posture: We hold to matters of conscience and liberty. We believe it is right to have personal convictions and to live according to them without condemnation of those who live out different convictions.

1. We believe that the gospel of the Lord Jesus Christ has liberated Christians from the guilt of sin, the wrath of God, the curse of the law, worldly legalism, the bondage of sin,  Satan, and eternal damnation (John 3:36; Rom 8:33; Col 2:20–23; Gal 3:13).
2. We believe that God alone is the Lord of the conscience. Only the Word of God can command faith and practice. No one is free to evaluate another’s profession of Christ or their spiritual standing by matters in which Scripture says there is liberty. In this way, the conscience is free from the traditions and commandments of men (Matt 15:1–9; Acts 4:19;  5:29; Rom 14:1–4).
3. We believe the Bible teaches a healthy exercise of Christian liberty. Christian liberty is not to be flaunted or used for personal benefit. It should be used or deferred according to what benefits the progress of the gospel and encourages fellow Christians in obedience to  Christ (Rom 14:1–15:13). The following are some examples of the matters of Christian liberty: consumption of alcohol or other food, choice of clothing, use of Bible translations,  head covering and other church traditions, observing religious or cultural holidays or ceremonies, choice of music, etc. In these and other similar matters, CABU will not mandate private practice. To maintain operational unity, institutional adherence to CABU policies,  which may address some of these matters, will be required while on campus or during university assignments.

Statement on Marriage and Human Sexuality

The institution of marriage has been valued by every culture and society throughout human history. Central Africa Seminary believes marriage is an institution ordained by God and prescribed by Scripture to be a monogamous relationship between a man and a woman physically created in these respective genders by God. We believe God intended heterosexual marriage to be an enduring covenant relationship established before himself and man to propagate the human race, lovingly express healthy relational and sexual intimacy, and picture his covenant relationship with all genuine believers.

Basis of Authority for Marriage and Human Sexuality

Our understanding of marriage and the application of its meaning is grounded in more than established human tradition and existing cultural norms. The Bible speaks clearly and authoritatively about marriage, consensual sexual activity, and gender identity. Its clear teachings govern and are central to the beliefs and practices of Central Africa Seminary and serve as the final authoritative grounds for the content of this position statement. (See CAS Doctrinal Statement on Scripture.)

The Scriptures teach that God created man and woman in his image (Gen. 1:27–28), brought them together in the lifelong covenant relationship of marriage, and blessed this union (Gen. 1:28). Furthermore, the Scriptures make plain that this first marriage was intended to be an authoritative pattern for all future human marriages, as evidenced by the teachings of Moses (Gen. 2:18–24), the Wisdom Books (Prov. 12:4; 18:22; 31:10; Eccles. 9:9), the Prophets (Mal. 2:13–16), the Apostles (1 Cor. 7:1–16; Eph. 5:21–33; Col. 3:14–19; Heb. 13:4; 1 Pet. 3:1–7), and Jesus himself (Matt. 19:4–6; Mark 10:1–9).

Marriage is a covenantal life-long relationship between a woman and a man who were physically created and assigned these genders by God (Gen. 1:27; Ps. 139:13–16; Matt. 19:4; Mark 10:6). We believe God intended heterosexual marriage for the propagation of the human race and the loving expression of healthy relational and sexual intimacy, and to picture the covenant relationship He has with all believers (Eph. 5:22–33).

Context for Human Sexuality

Human sexuality is part of God’s divine design for human beings (Gen. 1:28). However, the Bible restricts all forms of consensual sexual activity to within the boundaries of the marriage relationship (1 Cor. 7:1–5; Heb. 13:4). The Bible clearly prohibits not only non-consensual sexual misconduct (Deut. 22:25–27), but also any consensual sexual activity outside the boundaries of heterosexual marriage (1 Thess. 4:1–8). Furthermore, the Bible specifically names as sinful and prohibits any form of sexual activity between persons of the same sex (Rom. 1:26–27; 1 Cor. 6:9–10; 1 Tim. 1:10), polygamy (Matt. 19:4–6; 1 Cor. 7:11), incest (Lev. 18:6–18; 1 Cor. 5:1), bestiality (Exod. 22:19; Lev. 18:23; 20:15–16; Deut. 27:21; Gal. 5:19; Eph. 5:3; Col. 3:5), adultery (Exod. 20:14; Mark 10:19; Luke 18:20; James 2:11), and fornication of any sort, including pornography (1 Cor. 6:9–10; 1 Thess. 4:3–8; Lev. 18:20).

Statement About Gender Identity

God created man and woman in His image as two distinct but equal genders, which he intends to use for his glory (Gen. 1:26–27). Furthermore, individual gender is assigned by God and determined at conception (Ps. 139:13–16). Therefore, we believe that to intentionally alter or change one’s physical gender or to live as a gender other than the one assigned at conception is to reject God’s right as Creator to assign gender to His creatures, and is a personal rejection of His plan to glorify Himself through the original gender He assigned that individual (1 Cor. 10:31).

Christianity’s Redemptive Nature & Sexual Desires

The Bible recognises that many human beings will experience sexual desires that do not conform to the norms that God commands. These deviations are not alternative lifestyles, but a result of our fallen nature, which we have inherited from our first parents, Adam and Eve. This fallen nature causes us to crave what we have no legitimate right to (Romans 7:7–8). The good news of Jesus Christ is that when He saves us from sin, He not only brings us God’s forgiveness, but also breaks the power of these cravings in our lives. Whereas these illegitimate cravings are worse among those who are not converted, they are not absent in believers, but can be present in different degrees (Romans 7:15–17). Believers need to surrender their sexual appetites to the lordship of Christ so that, by His Spirit, he may subdue any cravings that are not honouring to God (Galatians 5:16). This is the redemptive nature of Christianity. It brings hope to all human beings.

Posture Toward Those Who Disagree With Us

All of us are sinners. We live in a world broken by sin and are called to live out our biblical beliefs among those who may disagree with us. We desire to do so in ways that honour God and point them to Him (1 Pet. 1:11–12). We believe every person must be treated with respect and compassion, and are committed to living out our commitments to these biblical standards with grace and humility. We also believe that we are called to speak God’s truth in love (Eph. 4:15) as we call all men to recognise that all human sinfulness is an offence to God (Rom. 3:10–11; Rom. 6:23a), that God has displayed immense grace and mercy toward all sinners (Eph. 2:1–10), and that he offers full and free forgiveness through Jesus Christ to all who repent and forsake their sin and turn in faith to Him (Acts 3:19–21; Rom. 6:23; 10:9–10; 1 Cor. 6:9–11; 1 John 1:8–9).

Portions Used by Permission: http://www.bju.edu/about/positions.php

Statement on Training Women

Spiritual Equality of Men and Women

We believe that because God created people as male and female in His image (Gen. 1:26, 27; 5:1–2), men and women are equal in nature, value, and spiritual status (Gal. 3:27–28; 1 Pet. 3:7). This spiritual equality is affirmed by the fact that men and women both receive spiritual gifts for service to the church (Acts 2:17–18; 1 Cor. 12:7, 11; 1 Pet. 4:10).

Distinct Roles in Marriage and the Church

We believe God has assigned different roles to men and women in marriage and in the church. In marriage, the husband is to lovingly lead as head over his wife (1 Cor. 11:3; Eph. 5:23), and the wife is to graciously submit to the leadership of her husband (Eph. 5:22, 24, 33).

In the church, God does not permit women to teach or occupy a position of authority over men (1 Cor. 14:33–36; 1 Tim. 2:11–14; 3:2; Titus 1:6). This prohibition is to be obeyed by all churches (1 Cor. 14:33–34; 1 Tim. 2:11–14).

Biblical Offices of the Church

We believe that the New Testament teaches only two offices in the local church (Phil. 1:1): elders (1 Tim. 3:1; Acts 20:28; 1 Pet. 5:1–2; Titus 1:5–7) and deacons (Phil. 1:1; 1 Tim. 3:1–13). The work of elders is to attend to the ministry of the word, prayer, and watching over souls because they must give an account to Christ (Acts 6:4; 1 Cor. 9:6–14; Gal. 6:6; 1 Tim. 3:2; 5:17; 2 Tim. 2:4). By virtue of the office, elders are delegated their authority by Jesus Christ and the congregation (1 Tim. 3:1, 5; 5:17; Heb. 13:7, 17, 24).

Application to Seminary Training

Since we seek to be faithful to Scripture, Central Africa Seminary does not train women for pastoral ministry. Women are free to take any course that deepens their understanding of the Bible, enables them to rightly divide the word of truth, equips them for a life of ministry, and prepares them for local church ministry to women and youth. CAS reserves the right of admission to courses designed for pastoral ministry.