IFC Membership Process

What is church membership? The church is not primarily the building, the Sunday service, a marketing campaign, or its pastor. The church is the people, a group of baptized believers, united and committed to one another to be the body of Christ. The New Testament expectation is for every believer to be a vital member of a local church. 

Becoming a member of IFC requires a few things.

The first prerequisites for membership at Island Fellowship Church are:

1. A credible profession of faith

2. Followed by having been baptized as a believer (preferably by immersion)

If you have professed Jesus Christ as Lord and Savior and have been baptized then we invite you to take the next steps in our membership process. 

Our Membership Process consists of three things:

1. 1. A full reading, understanding, and agreement of our “What we believe” statement which can be found below. A paper copy will be supplied to you upon your request.

   2. A reading and comprehensive understanding of “I am a Church Member” (supplied by the Church).

   3. A membership interview with at least two members of the Church Council (Elders and Deacons). The membership interview will serve as an opportunity for you to get to know more the church (our history, our vision, and any questions about our beliefs or expectations for members) and for us to get to know more about you (primarily how you came to faith).

The membership interview will include the following:

1. Your Testimony of Salvation and Baptism: How were you saved?

2. Your Understanding of the Gospel & Other Beliefs as laid out in our What we Believe and What we Teach statements on the website (Found below):

3. Your Gifts and Abilities: How do you plan to serve at Island Fellowship Church?

4. Your Motives: Why do you want to join Island Fellowship Church?

After completing the membership process and completing your membership interview, you will be contacted by one of the pastors to either schedule a Sunday for you to be welcomed into the membership of the church or to provide you with the necessary next steps towards membership.

Points of Clarity:

In reference to the clause "descended into hell" found above: “Hades/ Sheol is interpreted as the grave and/or the abode of the dead. Abraham’s bosom was also contained in Hades/Sheol. We do not believe that Christ descended into Gehenna, the place of torment and punishment because the punishment for past, present, and future sins was taken care of on the Cross which is why Christ could say “It is finished.”

The "holy catholic church" is not referring to the Roman Catholic Church but refers to the universal church made up of all believers throughout all time. 

The "Danvers Statement" summarizes the need for the Council on Biblical Manhood and Womanhood (CBMW) and serves as an overview of our core beliefs. This statement was prepared by several evangelical leaders at a CBMW meeting in Danvers, Massachusetts, in December of 1987. It was first published in final form by the CBMW in Wheaton, Illinois in November of 1988.

Rationale

We have been moved in our purpose by the following contemporary developments which we observe with deep concern:

1. The widespread uncertainty and confusion in our culture regarding the complementary differences between masculinity and femininity;

2. the tragic effects of this confusion in unraveling the fabric of marriage woven by God out of the beautiful and diverse strands of manhood and womanhood;

3. the increasing promotion given to feminist egalitarianism with accompanying distortions or neglect of the glad harmony portrayed in Scripture between the loving, humble leadership of redeemed husbands and the intelligent, willing support of that leadership by redeemed wives;

4. the widespread ambivalence regarding the values of motherhood, vocational homemaking, and the many ministries historically performed by women;

5. the growing claims of legitimacy for sexual relationships which have Biblically and historically been considered illicit or perverse, and the increase in pornographic portrayal of human sexuality;

6. the upsurge of physical and emotional abuse in the family;

7. the emergence of roles for men and women in church leadership that do not conform to Biblical teaching but backfire in the crippling of Biblically faithful witness;

8. the increasing prevalence and acceptance of hermeneutical oddities devised to reinterpret apparently plain meanings of Biblical texts;

9. the consequent threat to Biblical authority as the clarity of Scripture is jeopardized and the accessibility of its meaning to ordinary people is withdrawn into the restricted realm of technical ingenuity;

10. and behind all this the apparent accommodation of some within the church to the spirit of the age at the expense of winsome, radical Biblical authenticity which in the power of the Holy Spirit may reform rather than reflect our ailing culture.

Affirmations

Based on our understanding of Biblical teachings, we affirm the following:

1. Both Adam and Eve were created in God's image, equal before God as persons and distinct in their manhood and womanhood (Gen 1:26-27, 2:18).

2. Distinctions in masculine and feminine roles are ordained by God as part of the created order, and should find an echo in every human heart (Gen 2:18, 21-24; 1 Cor 11:7-9; 1 Tim 2:12-14).

3. Adam's headship in marriage was established by God before the Fall, and was not a result of sin (Gen 2:16-18, 21-24, 3:1-13; 1 Cor 11:7-9).

4. The Fall introduced distortions into the relationships between men and women (Gen 3:1- 7, 12, 16). In the home, the husband's loving, humble headship tends to be replaced by domination or passivity; the wife's intelligent, willing submission tends to be replaced by usurpation or servility. In the church, sin inclines men toward a worldly love of power or an abdication of spiritual responsibility, and inclines women to resist limitations on their roles or to neglect the use of their gifts in appropriate ministries.

5. The Old Testament, as well as the New Testament, manifests the equally high value and dignity which God attached to the roles of both men and women (Gen 1:26-27, 2:18; Gal 3:28). Both Old and New Testaments also affirm the principle of male headship in the family and in the covenant community (Gen 2:18; Eph 5:21-33; Col 3:18-19; 1 Tim 2:11- 15).

6. Redemption in Christ aims at removing the distortions introduced by the curse. In the family, husbands should forsake harsh or selfish leadership and grow in love and care for their wives; wives should forsake resistance to their husbands' authority and grow in willing, joyful submission to their husbands' leadership (Eph 5:21-33; Col 3:18-19; Tit 2:3-5; 1 Pet 3:1-7). In the church, redemption in Christ gives men and women an equal share in the blessings of salvation; nevertheless, some governing and teaching roles within the church are restricted to men (Gal 3:28; 1 Cor 11:2-16; 1 Tim 2:11-15).

7. In all of life Christ is the supreme authority and guide for men and women, so that no earthly submission-domestic, religious, or civil-ever implies a mandate to follow a human authority into sin (Dan 3:10-18; Acts 4:19-20, 5:27-29; 1 Pet 3:1-2).

8. In both men and women a heartfelt sense of call to ministry should never be used to set aside Biblical criteria for particular ministries (1 Tim 2:11-15, 3:1-13; Tit 1:5-9). Rather, Biblical teaching should remain the authority for testing our subjective discernment of God's will.

9. With half the world's population outside the reach of indigenous evangelism; with countless other lost people in those societies that have heard the gospel; with the stresses and miseries of sickness, malnutrition, homelessness, illiteracy, ignorance, aging, addiction, crime, incarceration, neuroses, and loneliness, no man or woman who feels a passion from God to make His grace known in word and deed need ever live without a fulfilling ministry for the glory of Christ and the good of this fallen world (1 Cor 12:7- 21).

10. We are convinced that a denial or neglect of these principles will lead to increasingly destructive consequences in our families, our churches, and the culture at large.
    

The Statement on Social Justice and the Gospel

I Scripture

WE AFFIRM that the Bible is God’s Word, breathed out by him. It is inerrant, infallible, and the final authority for determining what is true (what we must believe) and what is right (how we must live). All truth claims and ethical standards must be tested by God’s final Word, which is Scripture alone.

WE DENY that Christian belief, character, or conduct can be dictated by any other authority, and we deny that the postmodern ideologies derived from intersectionality, radical feminism, and critical race theo-
ry are consistent with biblical teaching. We further deny that competency to teach on any biblical issue comes from any qualification for spiritual people other than clear understanding and simple communica- tion of what is revealed in Scripture.

SCRIPTURE: GENESIS 2:18-25; PSALM 19:7-10; 1 CORINTHIANS 2:14-15; EPHESIANS 5:22-33; 2 TIMO- THY 3:16-4:5; HEBREWS 4:12; 13:4; 1 PETER 1:25; 2 PETER 1:19-21

II Imago Dei

WE AFFIRM that God created every person equally in his own image. As divine image-bearers, all people have inestimable value and dignity before God and deserve honor, respect and protection. Everyone has been created by God and for God.

WE DENY that God-given roles, socioeconomic status, ethnicity, religion, sex or physical condition or any other property of a person either negates or contributes to that individual’s worth as an image-bearer of God.

SCRIPTURE: GENESIS 1:26-30; 2:18-22; 9:6; 2 CORINTHIANS 5:17; COLOSSIANS 1:21-22

III Justice

WE AFFIRM that since he is holy, righteous, and just, God requires those who bear his image to live justly in the world. This includes showing appropriate respect to every person and giving to each one what he or she is due. We affirm that societies must establish laws to correct injustices that have been imposed through cultural prejudice.

WE DENY that true justice can be culturally defined or that standards of justice that are merely socially constructed can be imposed with the same authority as those that are derived from Scripture. We further deny that Christians can live justly in the world under any principles other than the biblical standard of righteousness. Relativism, socially-constructed standards of truth or morality, and notions of virtue and vice that are constantly in flux cannot result in authentic justice.

SCRIPTURE: GENESIS 18:19; ISAIAH 61:8; MICAH 6:8; MATTHEW 5:17-19; ROMANS 3:31 

IV God’s Law

WE AFFIRM that God’s law, as summarized in the ten commandments, more succinctly summarized in the two great commandments, and manifested in Jesus Christ, is the only standard of unchanging righ- teousness. Violation of that law is what constitutes sin.

WE DENY that any obligation that does not arise from God’s commandments can be legitimately imposed on Christians as a prescription for righteous living. We further deny the legitimacy of any charge of sin or call to repentance that does not arise from a violation of God’s commandments.

SCRIPTURE: DEUTERONOMY 10:4; ROMANS 6:14, 10:5; GALATIANS 2:16, 3:10, 12; COLOSSIANS 2:14- 17; HEBREWS 10:1

V Sin

WE AFFIRM that all people are connected to Adam both naturally and federally. Therefore, because of original sin everyone is born under the curse of God’s law and all break his commandments through sin. There is no difference in the condition of sinners due to age, ethnicity, or sex. All are depraved in all their faculties and all stand condemned before God’s law. All human relationships, systems, and institutions have been affected by sin.

WE DENY that, other than the previously stated connection to Adam, any person is morally culpable for another person’s sin. Although families, groups, and nations can sin collectively, and cultures can be predisposed to particular sins, subsequent generations share the collective guilt of their ancestors only if they approve and embrace (or attempt to justify) those sins. Before God each person must repent and confess his or her own sins in order to receive forgiveness. We further deny that one’s ethnicity establish- es any necessary connection to any particular sin.

SCRIPTURE: GENESIS 2:16, 17, 3:12,13-15; PROVERBS 29:18; ISAIAH 25:7, 60:2-3; JEREMIAH 31:27-34; EZEKIEL 18:1-9, 14-18; MATTHEW 23:29-36; ROMANS 1:16-17, 3:23, 5:12, 10:14-17; 1 CORINTHIANS 15:3-11; 2 CORINTHIANS 11:3; GALATIANS 1:6-9; TITUS 1:12, 13; REVELATION 13:8

VI Gospel

WE AFFIRM that the gospel is the divinely-revealed message concerning the person and work of Jesus Christ—especially his virgin birth, righteous life, substitutionary sacrifice, atoning death, and bodily resurrection—revealing who he is and what he has done with the promise that he will save anyone and everyone who turns from sin by trusting him as Lord.

WE DENY that anything else, whether works to be performed or opinions to be held, can be added to the gospel without perverting it into another gospel. This also means that implications and applications of the gospel, such as the obligation to live justly in the world, though legitimate and important in their own right, are not definitional components of the gospel.

SCRIPTURE: GENESIS 3:15; PROVERBS 29:18; ISAIAH 25:7, 60:2, 3; ROMANS 1:16-17, 10:14,15,17; 1 CORINTHIANS 15:1-11; GALATIANS 1:6-9; REVELATION 13:8

VII Salvation

WE AFFIRM that salvation is granted by God’s grace alone received through faith alone in Jesus Christ alone. Every believer is united to Christ, justified before God, and adopted into his family. Thus, in God’s eyes there is no difference in spiritual value or worth among those who are in Christ. Further, all who are united to Christ are also united to one another regardless of age, ethnicity, or sex. All believers are being conformed to the image of Christ. By God’s regenerating and sanctifying grace all believers will be brought to a final glorified, sinless state of perfection in the day of Jesus Christ.

WE DENY that salvation can be received in any other way. We also deny that salvation renders any Chris- tian free from all remaining sin or immune from even grievous sin in this life. We further deny that ethnic- ity excludes anyone from understanding the gospel, nor does anyone’s ethnic or cultural heritage mitigate or remove the duty to repent and believe.

SCRIPTURE: GENESIS 3:15; ACTS 20:32; ROMANS 3-4; EPHESIANS 2:8-9; GALATIANS 3:28-29; 1 JOHN 2:1-2

VIII The Church

WE AFFIRM that the primary role of the church is to worship God through the preaching of his word, teaching sound doctrine, observing baptism and the Lord’s Supper, refuting those who contradict, equip- ping the saints, and evangelizing the lost. We affirm that when the primacy of the gospel is maintained that this often has a positive effect on the culture in which various societal ills are mollified. We affirm that, under the lordship of Christ, we are to obey the governing authorities established by God and pray for civil leaders.

WE DENY that political or social activism should be viewed as integral components of the gospel or pri- mary to the mission of the church. Though believers can and should utilize all lawful means that God has providentially established to have some effect on the laws of a society, we deny that these activities are either evidence of saving faith or constitute a central part of the church’s mission given to her by Jesus Christ, her head. We deny that laws or regulations possess any inherent power to change sinful hearts.

SCRIPTURE: MATTHEW 28:16-20; ROMANS 13:1-7; 1 TIMOTHY 2:1-3; 2 TIMOTHY 4:2; TITUS 1:9; 1 PETER 2:13-17

IX Heresy

WE AFFIRM that heresy is a denial of or departure from a doctrine that is essential to the Christian faith. We further affirm that heresy often involves the replacement of key, essential truths with variant con- cepts, or the elevation of non-essentials to the status of essentials. To embrace heresy is to depart from the faith once delivered to the saints and thus to be on a path toward spiritual destruction. We affirm that the accusation of heresy should be reserved for those departures from Christian truth that destroy the weight-bearing doctrines of the redemptive core of Scripture. We affirm that accusations of heresy should be accompanied with clear evidence of such destructive beliefs.

WE DENY that the charge of heresy can be legitimately brought against every failure to achieve perfect conformity to all that is implied in sincere faith in the gospel.

SCRIPTURE: JOHN 14:6; ACTS 4:12; GALATIANS 1:6-9; 1 JOHN 4:1-3, 10, 14, 15; 5:1, 6-12 

X Sexuality and Marriage

WE AFFIRM that God created mankind male and female and that this divinely determined distinction is good, proper, and to be celebrated. Maleness and femaleness are biologically determined at conception and are not subject to change. The curse of sin results in sinful, disordered affections that manifest in some people as same-sex attraction. Salvation grants sanctifying power to renounce such dishonorable affections as sinful and to mortify them by the Spirit. We further affirm that God’s design for marriage is that one woman and one man live in a one-flesh, covenantal, sexual relationship until separated by death. Those who lack the desire or opportunity for marriage are called to serve God in singleness and chastity. This is as noble a calling as marriage.

WE DENY that human sexuality is a socially constructed concept. We also deny that one’s sex can be fluid. We reject “gay Christian” as a legitimate biblical category. We further deny that any kind of partnership or union can properly be called marriage other than one man and one woman in lifelong covenant together. We further deny that people should be identified as “sexual minorities”—which serves as a cultural classi- fication rather than one that honors the image-bearing character of human sexuality as created by God.

SCRIPTURE: GENESIS 1:26-27, 2:24, 4:1, 19:24-28; MATTHEW 19:3-6; ROMANS 8:13; 1 CORINTHIANS 6:9-11; 1 TIMOTHY 1:10; JUDE 7

XI Complementarianism

WE AFFIRM that God created mankind both male and female with inherent biological and personal dis- tinctions between them and that these created differences are good, proper, and beautiful. Though there is no difference between men and women before God’s law or as recipients of his saving grace, we affirm that God has designed men and women with distinct traits and to fulfill distinct roles. These differenc-
es are most clearly defined in marriage and the church, but are not irrelevant in other spheres of life. In marriage the husband is to lead, love, and safeguard his wife and the wife is to respect and be submissive to her husband in all things lawful. In the church, qualified men alone are to lead as pastors/elders/bish- ops and preach to and teach the whole congregation. We further affirm that the image of God is expressed most fully and beautifully in human society when men and women walk in obedience to their God ordained roles and serve according to their God-given gifts.

WE DENY that the God-ordained differences in men’s and women’s roles disparage the inherent spiritual worth or value of one over the other, nor do those differences in any way inhibit either men or women from flourishing for the glory of God.

SCRIPTURE: GENESIS 1:26–28, 2:15-25, 3:1-24; EPHESIANS 5:22-33; 1 CORINTHIANS 11:7-9; 1 TIMO- THY 2:12-14; TITUS 2

XII Race / Ethnicity

WE AFFIRM God made all people from one man. Though people often can be distinguished by different ethnicities and nationalities, they are ontological equals before God in both creation and redemption. “Race” is not a biblical category, but rather a social construct that often has been used to classify groups of people in terms of inferiority and superiority. All that is good, honest, just, and beautiful in various eth- nic backgrounds and experiences can be celebrated as the fruit of God’s grace. All sinful actions and their results (including evils perpetrated between and upon ethnic groups by others) are to be confessed as sinful, repented of, and repudiated.

WE DENY that Christians should segregate themselves into racial groups or regard racial identity above, or even equal to, their identity in Christ. We deny that any divisions between people groups (from an un- stated attitude of superiority to an overt spirit of resentment) have any legitimate place in the fellowship of the redeemed. We reject any teaching that encourages racial groups to view themselves as privileged oppressors or entitled victims of oppression. While we are to weep with those who weep, we deny that a person’s feelings of offense or oppression necessarily prove that someone else is guilty of sinful behav- iors, oppression, or prejudice.

SCRIPTURE: GENESIS 1:26–28; ACTS 17:24-26; 1 CORINTHIANS 13:4-7; 2 CORINTHIANS 12:16-18 

XIII Culture

WE AFFIRM that some cultures operate on assumptions that are inherently better than those of other cultures because of the biblical truths that inform those worldviews that have produced these distinct assumptions. Those elements of a given culture that reflect divine revelation should be celebrated and promoted. But the various cultures out of which we have been called all have features that are worldly and sinful—and therefore those sinful features should be repudiated for the honor of Christ. We affirm that whatever evil influences to which we have been subjected via our culture can be—and must be— overcome through conversion and the training of both mind and heart through biblical truth.

WE DENY that individuals and sub-groups in any culture are unable, by God’s grace, to rise above whatev- er moral defects or spiritual deficiencies have been engendered or encouraged by their respective cul- tures.

SCRIPTURE: ROMANS 1:18-32; EPHESIANS 4:17-24; COLOSSIANS 3:5-11 

XIV

Racism

WE AFFIRM that racism is a sin rooted in pride and malice which must be condemned and renounced by all who would honor the image of God in all people. Such racial sin can subtly or overtly manifest itself as racial animosity or racial vainglory. Such sinful prejudice or partiality falls short of God’s revealed will and violates the royal law of love. We affirm that virtually all cultures, including our own, at times contain laws and systems that foster racist attitudes and policies.

WE DENY that treating people with sinful partiality or prejudice is consistent with biblical Christianity. We deny that only those in positions of power are capable of racism, or that individuals of any particular ethnic groups are incapable of racism. We deny that systemic racism is in any way compatible with the core principles of historic evangelical convictions. We deny that the Bible can be legitimately used to foster or justify partiality, prejudice, or contempt toward other ethnicities. We deny that the contemporary evangelical movement has any deliberate agenda to elevate one ethnic group and subjugate another. And we emphatically deny that lectures on social issues (or activism aimed at reshaping the wider culture) are as vital to the life and health of the church as the preaching of the gospel and the exposition of Scripture. Historically, such things tend to become distractions that inevitably lead to departures from the gospel.

SCRIPTURE: GENESIS 1:26-27; DEUTERONOMY 10:17; ACTS 10:34; ROMANS 2:11; EPHESIANS 6:9; GALATIANS 3:28; JAMES 2:4