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This material constitutes a clarification of the Biblical basis and principles of the Evangelical Church of Borneo and the conviction of the church in respect to teaching concerning spiritual renewal movements and assistance and influences from outside the Evangelical Church of Borneo.
 

A. THE EVANGELICAL. CHURCH OF BORNEO IS:

1. God's Creation and Possession

As the Evangelical Church of Borneo (SIB) we acknowledge that it is the almighty Lord God who has established the churches of SIB on the foundation of His son Jesus Christ who died and rose again (Mat. 16:16— 18). We praise Him for his grace and salvation, which we have received in Jesus Christ. We are thankful for (he willingness of the members of the Borneo Evangelical Mission who heard and followed the call of the Lord and brought the Gospel to us in this country. We value the contribution of the BEM in the history of the salvation of many people in Sabah and Sarawak and the format ion of the Evangelical Church of Borneo (SIB).

2. Evangelical

As an evangelical church we hold firmly to the teachings, which are based on the Word of God. The SIB regards the Bible as the full and final authority in all fundamental teachings for the Christian church and in the life of the SIB churches, both at the local and national levels.

3.  Evangelistic

Because of the love of God and in obedience to the command of Christ, the SIB desires to follow Christ's commission to preach the Gospel and make all nations His disciples (Mat. 28:19-20). This special task is regarded as the primary task of the Church of God.

4. Christ—Centred

The SIB acknowledges that the salvation of people is only through the sacrificial death of Jesus Christ as our substitute thus fulfilling the claims of God's justice by taking the punishment for our sins. We regard Christ as the Head of the Church and our Lord.

5. Dependent on God the Father who has Authority over His Church

We give thanks that God has revealed Himself in Christ and made known His will in His Word. In Christ we as the people of God can individually come direct to God to know Him and to receive His guidance and blessing. It is not necessary nor permissible for any person to become a mediator between the believer and God.

6. Thankful for the Holy Spirit of God who lives in Each Believer

The Holy Spirit makes clear the Word of God and helps us to know and follow the glorious will of God better. We understand from the Bible that every person who is saved is immediately indwelt by the Holy Spirit and guided directly by Him. We emphasize the fullness of the Holy Spirit and His fruit together with His gifts in the life of the children of God. The SIB understands that there are differences of understanding concerning the Lord's teaching about the timing and signs of the filling of the Spirit in people's lives. In accordance with the Word of God, we do not support the teaching of people who hold that God uses only one particular time or sign in the baptism of the Spirit.

Inter-Ethnic

We are aware that in the grace of God, the SIB consists of various ethnic groups in Malaysia, with their respective cultures. The SIB feels enriched by the contribution of each of these different ethnic groups, and values their influence on one another. The SIB also consists of rural and urban people, educated people and those without education. We rejoice that we are all one in Christ Jesus. There is no group, which may consider itself higher than the others, and there is no group, which may be rejected by the others.

A Local Church

Although the SIB exists as the result of the evangelism of missionaries from overseas, the SIB has already for a long time been officially formed as a Malaysian organization and is fully responsible for all its own affairs, activities and service. The SIB is happy to have fellowship with overseas bodies and to receive assistance from other churches and individuals but the leadership of SIB and its direction and pastoral care are all in the hands of the SIB itself. Responsibility for financial needs is also on the shoulders of the SIB.

The SIB is glad for assistance by outside individuals or organizations but recognizes that it is appropriate for such help to be directed to the SIB in accordance with the understanding of the SIB leadership concerning the SIB's true needs, both in financial matters as well as in areas of teaching on maturity in Christ and the matter of learning how to give to Christ. Basic financial support levels of SIB workers and the right to determine projects in SIB are in the hands of the SIB itself. All organizations, which assist the SIB, do so on the basis of acknowledgement that it is the SIB as a national church, which determines the location and method of usage of such financial or personal assistance. The SIB also recognizes its responsibility to communicate the Gospel to other people who do not yet know Christ and, although happily cooperating with other bodies, ultimately accepts this responsibility as a task and calling particularly of the SIB itself.

The SIB has been structured on the Presbyterian Church administrative pattern with leadership at the national, district and local levels. We acknowledge that there are other church administrative systems, but are thankful that the Lord led both the BEM and then the SIB so that we are established according to this pattern which also conforms to the Word of God and local culture.

Leaders ore chosen in confidential elections under the guidance and direction of the Holy Spirit in accordance with the conditions and requirements as clarified in the Word of God.

In the SIB, the Conference acts as the highest authority in all matters, both doctrinal and administrative, under the authority of god. The responsibility to represent the conference is entrusted to the General Council with the Central Executive as its standing committee. The General Council and Executive Committee are responsible to the Conference.

B. THE POSITION OF SIB REGARDING SPIRITUAL RENEWAL AND THE CHARISMATIC MOVEMENT

1. The Sidang Injil Borneo recognizes and acknowledges the spiritual renewal that has taken place and continues to take place in the churches as the genuine work of the Holy Spirit, similar to such renewals, which are commonly called "revivals" by the Church, that have taken place on many occasions in many countries in the history of the Church.

2. That the purpose of such renewal is to revive and revitalize the Church through the conversion of nominal church members and unbelievers outside the Church and the recommitment of born-again Christians who have become luke-warm and indifferent in their spiritual life.

3. That in time of renewal or revival all things, which are of the Holy Spirit, are always right, true and good, measured and tested by Scripture. All things which are wrong and bad are not part – and - parcel of the work of the Holy Spirit but are either the work of the flesh or the work of the Devil, and that the SIB is not responsible nor is to blame for such wrong or bad works that may take place through a person or a group of persons in the name of revival. SIB will be responsible for such works and actions, which are instructed or directed by the SIB. This includes matters of doctrines and practical activities.

4. The Sidang Injil Borneo recognizes and accepts the Spiritual renewal, which has occurred in the SIB and as a result of the charismatic movement both overseas and in the SIB churches. Nevertheless we hold strongly that all matters-spiritual, doctrinal and practical - must be based on the Scriptures as upheld by the SIB. In this respect the SIB is "Evangelical". The SIB does not support any one particular interpretation exclusively concerning the fullness and work of the Holy Spirit but holds firmly to the following:

a. Unity of the Spirit: The SIB accepts the liberty and freedom in the Spirit of an individual believer or group of believers of like mind, but such freedom and liberty to interpret Scripture and decide on practical functions of the local church shall not create division in the body of Christ, just as the various and special functions given to each member of the body are not meant to create division in the body but rather meant to create unity and harmony in the one body of the benefit of all members as controlled by the head. Any matters that tend to create division in the Church shall not be enforced upon others, knowing that no one person nor one group of believers has the complete and perfect comprehension of spiritual truth while here on earth (1 Cor. 13:12).

b. Continuous Renewing of the Inner man: The SIB recognizes the need to receive daily and continuous blessings and renewing of the inner man and experience of deeper and fuller relationship with God as believers grow in their faith, but does not enforce the doctrine of "second" and "third" experience as specific stages of encounter with God or that only people who have these "second"' or "third" experiences are truly close to God and walk with God, if any individuals like to think they have a "second experience", SIB allows them to do so, but SIB does not allow them to enforce such personal experiences upon others. Rather, SIB holds to the doctrine of a "daily walk and constant relationship with God and the continuous filling of the Holy Spirit" all the year round.

5. SIB rejoices in the gifts, which the Holy Spirit gives to the Church. Amongst others these gifts include:

a. The gift of tongues

(1) One of the gifts of the Holy Spirit but neither it nor speaking in tongues is an indispensable evidence of the Baptism or the filling of the Holy Spirit;

(2) Given by the Spirit sovereignly to whom He wills (1 Cor. 12:11) and not everybody will speak in tongues (1 Cor. 12:29, 30), and there are no grounds for feeling inferiority or superiority in this regard;

(3) Not the final evidence nor even an evidence that a person is truly saved;

(4) Is a good gift, and must not be forbidden, but shall be exercised in the Church according to the written instructions of Scripture.

b. The gift of prophecy is good but must be tested

(1) The SIB holds that the gift of prophecy is a useful gift for the whole congregation, while the gift of tongues is useful for the individual persons concerned;

(2) Every prophecy must be tested by those who listen and must not be taken for granted that it is always and only from God;

(3) There are false prophets and there are false prophecies. Therefore the Church shall "know them by their fruits" and not just by their gifts nor by demonstration of signs and wonders only.

6. The Type and Form of Church Service

The SIB churches shall conduct their worship services in the liberty of the Holy Spirit, as they are led by the Spirit. This means that no person or church shall enforce only one form of service upon others as the only form acceptable to the Holy Spirit, and no one shall misjudge others who follow a different form of service as being not of the Holy Spirit, and in this respect the SIB holds the following:

a. God is present, the Holy Spirit is working and the worshippers are blessed both in a "charismatic service" and in a "solemn and calm service" if the worshippers are true believers, and no one should judge that God and the Holy Spirit are present only during the type of worship service that he himself likes most;

b. Church members should learn to accept and appreciate various forms of worship, including the types which are not normal to them, knowing that the Lord is present, but they need not feel they must conform to everything that is going on if they feel the Lord is not loading them to do so, and those who follow a charismatic form of service shall not judge others as "not touched by the Spirit" if they worship quietly and solemnly and do not jump about nor clap their hands nor pray out loud nor sing in tongues nor fall prostrate on the floor.

c. Whether the worship is charismatic or quiet and solemn the service should be "orderly" and not chaotic. One of the fruits of the Spirit is "self-control" or well—behaved or well— disciplined. Charismatic does not mean out of control or disrespectful or disorderly or confusion. People possessed by evil spirits are not in their right mind and people who are filled with wine are blurred in mind and sight but those who are filled by the Holy Spirit are "sober" and clear in their minds and in their spirits.

7. Teaching

The SIB does not permit SIB members, members of the BEM or visitors from outside to enforce on the SIB churches teaching which is not approved such as the matters above. In humility and a concern to preserve the unity of the Spirit we wish to give freedom to the Spirit to lead His people according to His glorious will. The opportunity to bring the Word of God to the flocks of God may not be misused by emphasizing particular teachings, which are not understood and acknowledged by evangelical churches as generally acceptable.

The SIB rejoices and gives thanks to God where people feel led by the Lord to come closer to Him through particular experiences, but does not see in God's Word permission to enforce a charismatic or non— charismatic experience on someone else.

C. POLICY REGARDING SPONSORSHIP OF FULL—TIME WORKERS BY OTHER MISSION AND CHURCH GROUPS

1. The SIB welcomes the help and assistance of other Missions and churches in giving financial support and prayer backing to its workers, and in the secondment of workers to the SIB.

2. Any worker from another Mission or church will be received after consideration of his/her suitability by the Committee concerned and the SIB Council, and with the understanding that he/she is totally under the authority of the SIB leadership. This means that all matters regarding the location and ministry of such workers are fully in the hands of the SIB and not with the sponsoring Mission or Church.

3. The SIB welcomes pastoral visits from the leadership of supporting Missions or churches, and would encourage workers to send regular news and prayer information to the sponsors. However, this does not mean that the worker is under the authority of the sponsor. Such links are encouraged from the point of view of fellowship and prayer involvement.

4. Financial support levels should be worked out in consultation with the Committee concerned and SIB leadership, rather than with the Individual worker, and should be appropriate to the cost of living in the location of ministry, size of the workers family, and the condition of other local co-workers. Such payments may be made either directly to the worker or channeled through SIB Headquarters, or District Council, as long as all parties are clear as to the arrangement. Wherever possible, the local congregation will be encouraged to contribute as much as possible to the worker's financial needs.

5. Workers from other Missions and churches will be subject to the same conditions of employment as other SIB workers, and in their ministry will seek to integrate fully into the overall pattern of SIB churches. There is therefore no need for contracts to be drawn up between the workers and the church where he/she is ministering.

6. All communications should be done through the SIB leadership. For practical purposes, communications may be made direct to the Committee concerned, who will then liase with the SIB leadership. However, copies of all Important letters should be sent to the Secretary, SIB Sabah Headquarters, P 0 Box 12306, 88825 Kota Kinabalu, Sabah, Malaysia/Secretary, SIB Sarawak Headquarters, P 0 Box 1325, 98008 Miri Sarawak, Malaysia, when applicable to the Director, BEM / OMF, P 0 Box 988, 98008 Miri, Sarawak, Malaysia, and to the local church which will be receiving a worker on this basis.