OF THE HOLY SCRIPTURES

CHAPTER 1

Paragraph 1.  
The Holy Scripture is the only sufficient, certain, and infallible rule of all saving knowledge, faith, and obedience,1 although the light of nature, and the works of creation and providence do so far manifest the goodness, wisdom, and power of God, as to leave men inexcusable; yet they are not sufficient to give that knowledge of God and His will which is necessary unto salvation.2  Therefore it pleased the Lord at sundry times and in diversified manners to reveal Himself, and to declare (that) His will unto His church;3 and afterward for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the church against the corruption of the flesh, and the malice of Satan, and of the world, to commit the same wholly unto writing; which makes the Holy Scriptures to be most necessary, those former ways of God's revealing His will unto His people being now completed.4
1 2 Tim. 3:15-17; Isa. 8:20; Luke 16:29,31; Eph. 2:20
2 Rom. 1:19-21, 2:14,15; Psalm 19:1-3
3 Heb. 1:1
4 Prov. 22:19-21; Rom. 15:4; 2 Pet. 1:19,20

Paragraph 2. Under the name of Holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testaments, which are these:
OF THE OLD TESTAMENT:

Genesis Exodus Leviticus Numbers Deuteronomy Joshua Judges Ruth 1 Samuel 2 Samuel

1 Kings 2 Kings 1 Chronicles 2 Chronicles Ezra Nehemiah Ester Job Psalms Proverbs

Ecclesiastes The Song of   Solomon Isaiah Jeremiah Lamentations Ezekiel Daniel Hosea Joel

Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zechariah Malachi

OF THE NEW TESTAMENT:

Matthew Mark Luke John Acts Romans 1 Corinthians 2 Corinthians Galatians

Ephesians Philippians Colossians 1 Thessalonians 2 Thessalonians 1 Timothy 2 Timothy Titus Philemon

Hebrews James 1 Peter 2 Peter 1 John 2 John 3 John Jude Revelation

All of which are given by the inspiration of God, to be the rule of faith and life.5
5 2 Tim. 3:16

Paragraph 3. The books commonly called Apocrypha, not being of divine inspiration, are no part of the canon or rule of the Scripture, and, therefore, are of no authority to the church of God, nor to be any otherwise approved or made use of than other human writings.6
6 Luke 24:27,44; Rom. 3:2

Paragraph 4. The authority of the Holy Scripture, for which it ought to be believed, depends not upon the testimony of any man or church, but wholly upon God (who is truth itself), the author thereof; therefore it is to be received because it is the Word of God.7
7 2 Pet. 1:19-21; 2 Tim. 3:16; 2 Thess. 2:13; 1 John 5:9

Paragraph 5. We may be moved and induced by the testimony of the church of God to a high and reverent esteem of the Holy Scriptures; and the heavenliness of the matter, the efficacy of the doctrine, and the majesty of the style, the consent of all the parts, the scope of the whole (which is to give all glory to God), the full discovery it makes of the only way of man's salvation, and many other incomparable excellencies, and entire perfections thereof, are arguments whereby it does abundantly evidence itself to be the Word of God; yet notwithstanding, our full persuasion and assurance of the infallible truth, and divine authority thereof, is from the inward work of the Holy Spirit bearing witness by and with the Word in our hearts.8
8 John 16:13,14; 1 Cor. 2:10-12; 1 John 2:20,27

Paragraph 6. The whole counsel of God concerning all things necessary for His own glory, man's salvation, faith and life, is either expressly set down or necessarily contained in the Holy Scripture: unto which nothing at any time is to be added, whether by new revelation of the Spirit, or traditions of men.9  Nevertheless, we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word,10 and that there are some circumstances concerning the worship of God, and government of the church, common to human actions and societies, which are to be ordered by the light of nature and Christian prudence, according to the general rules of the Word, which are always to be observed.11
9 2 Tim. 3:15-17; Gal. 1:8,9
10 John 6:45; 1 Cor. 2:9-12
11 1 Cor. 11:13,14; 1 Cor. 14:26,40

Paragraph 7. All things in Scripture are not alike plain in themselves, nor alike clear unto all;12 yet those things which are necessary to be known, believed and observed for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of ordinary means, may attain to a sufficient understanding of them.13
12 2 Pet. 3:16
13 Ps. 19:7; Psalm 119:130

Paragraph 8. The Old Testament in Hebrew (which was the native language of the people of God of old),14 and the New Testament in Greek (which at the time of the writing of it was most generally known to the nations), being immediately inspired by God, and by His singular care and providence kept pure in all ages, are therefore authentic; so as in all controversies of religion, the church is finally to appeal to them.15  But because these original tongues are not known to all the people of God, who have a right unto, and interest in the Scriptures, and are commanded in the fear of God to read,16 and search them,17 therefore they are to be translated into the vulgar language of every nation unto which they come,18 that the Word of God dwelling plentifully in all, they may worship Him in an acceptable manner, and through patience and comfort of the Scriptures may have hope.19
14 Rom. 3:2
15 Isa. 8:20
16 Acts 15:15
17 John 5:39
18 1 Cor. 14:6,9,11,12,24,28
19 Col. 3:16

Paragraph 9. The infallible rule of interpretation of Scripture is the Scripture itself; and therefore when there is a question about the true and full sense of any Scripture (which are not many, but one), it must be searched by other places that speak more clearly.20
20 2 Pet. 1:20, 21; Acts 15:15, 16

Paragraph 10. The supreme judge, by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Scripture delivered by the Spirit, into which Scripture so delivered, our faith is finally resolved.21
21 Matt. 22:29, 31, 32; Eph. 2:20; Acts 28:23

INVITATION TO THE 2013 ASSOCIATION MEETING

rbakenya@gmail.com 

To all Member Churches

17^th January 2013

Dear Brethren,

RE: INVITATION TO THE 2013 ASSOCIATION MEETING

Greetings in Christ’s Name from Trinity Baptist Church, Nairobi!

We have the pleasure of inviting you to this year Reformed Baptist Association of Kenya annual meeting from 15^th to 19^thFebruary 2013, to be hosted by Trinity Baptist Church, Nairobi. You remember that Miathene Trinity Baptist Church had requested to host it this year. However, there has been problems with one of their pastors and the result is that there is now a case pending in court, to have him given a permanent injunction from the church. Therefore, they have requested Nairobi to host the meetings on their behalf.

You are welcome to forward any agenda you may want to be brought to the meeting before the end of January. 

The agenda for the business will be sent to you as soon as we have compiled a list from you.

It is our prayer that this year’s meetings will help us in the building of the Church of Christ in general and the Reformed Faith in Kenya and beyond. We look forward to your coming. Please confirm your attendance soonest possible,

Yours in Christ,

Murungi

(For Trinity Baptist Church, Nairobi)

THE RBAK FINAL REPORT ON RECONCILIATION (THIS IS THE ACTUAL REPORT)

ASSOCIATION OF REFORMED BAPTIST CHURCHES OF KENYA

THE FINAL REPORT OF THE RECONCILIATION COMMITTEE PRESENTED  ON 17^TH FEBRUARY 2011 KAMKETO TBC NORTH POKOT

I.                   The first meeting was held at Oyani on 24^th February 2010

 (Ref. Meeting 1 February 2010)

II.                An invitation letter was sent out dated 4^th March 2010 inviting all the parties to the meeting at Nakuru but the eight brethren did not respond or attend.

(Ref: letter dated 4^th March 2010)

III.             The second meeting at Nairobi on 20^th April 2010 was meant to execute plan B because all the parties failed to turn up for the Nakuru meeting.

(Ref: Meeting 2 2010 on April 2010)

IV.              A letter was sent out to all the parties on 16^th May 2010 for the meeting to be held at Kericho on 28^th May 2010. The meeting was held as scheduled but the eight brethren failed to turn up in Kericho and instead responded with a ten-page letter and text messages.

(Ref. Meeting 3 minutes)

V.                 The meeting also chose the sub-committee to compile a draft report regarding the issues and present it to the committee for considerations. These were:

a)    Washington Omondi Gengah                       Chairman

b)    David Ngetich                                                Secretary

c)     Daniel Adunde Ngollo                                  Representative (Ref. 3^rd Meeting 28^th May 2010)

VI.              a)  The sub-committee came up with the draft report that was read out at the Kisumu meeting held in December 8^th 2010 at Kisumu Baptist Seminary.

b) The committee requested the RBAK chairman to write an invitation letter to the eight brethren (Anderson, Bussey, Masunga, Musembi, Ogallo, Oluoch, Otieno, and Pabari), Keith Underhill, GBM, ARBCA and Alfred Place Baptist Church to the Association meeting at Kamketo TBC North Pokot where the two parties would be brought together.

(Ref. 3rd Letter a and b of 8^th December 2010).

VII.            

1)     Time was given to all the parties to prepare

2)     We have sufficient information to make us come to a settled conclusion.

3)     After all the efforts to meet face to face with all the parties, the eight brethren were unwilling to meet with us while on the other hand Underhill always responded to all the invitations.

4)     Regardless of all the Biblical principles taken to solve this conflict, the eight brethren were not willing to meet Keith and the Mediation committee to bring about peace and reconciliation.(Ref. The Eight brethren’s accusatory statement, Keith’s response statement and TBC Nairobi report).

5)     From the evidence presented, Brother Keith confessed and repented before the church (which most of the eight were part of) and the ARBCA led mediation team (Ref. TBC Nairobi report and Keith’s response report).

6)     The problem which caused division among the reformed faith in Kenya was purely between the two elders of TBC Nairobi i.e. Pastors Masunga (now in Injili Bible Church) and Underhill

7)     Premature decisions made by ARBCA and GBM served as a breaking point and precipitated the situation further (Ref. The Eight brethren’s accusatory statement).

8)     Exercise of power, local and international connections, prompted invitation of foreign mediators without involving RBAK, where their church was a member. This was neither Biblical nor procedural as the 1689 Baptist Confession of Faith says (Cf. 26:15).

9)     The unwillingness of the eight brethren to meet with us shows that they are not committed to the unity of the body of Christ.

RECOMMENDATIONS

1.     There is an urgent need to inform all the sending churches in the West and mission agencies i.e. ARBCA, GBM, UFM etc. to tame their missionaries in Kenya.

2.     The role of missionaries should be well defined by both the sending and receiving churches or mission agencies.

3.     The RBAK only to receive the eight brethren if they would be committed to Biblical reconciliation in love, peace and unity of Christ.

4.     The continuity of the RBAK committee to complete the undone work.

CONCLUSION

1)    The situation is not completely out of hand. But it can be harmonized by dialogue which will eventually create room for repentance and forgiveness and finally give birth to a united Reformed faith movement in Kenya. This can only be achieved if the eight brethren humble their pride and exalt the grace of God in salvation and promote holiness in their hearts and lives.

2)    As a result, we all unanimously support and are fully behind Keith Underhill because he has repented and always ready to meet with the eight brothers face to face.

3)    The RBAK Association members voted unanimously to adopt this report and approved its publication as extensively as possible.

4)    The RBAK Association voted to approve the continuity of the Committee.

The report Prepared and submitted to the RBAK delegates from the member churches and approved on 17^th February 2011.

THE COMMITTEE

1.      Thomas Lokerisa      Kamketo TBC             Chairman RBAK

2.      David Ngetich                        Chebang’ang GBC      Secretary

3.      Daniel Ngollo             Osani TBC                  Member

4.      Fred Lodeki               Oyani TBC                  “

5.      Isaac Kelegwa            Nyamanga TBC          ”

6.      Murungi Igweta         Nairobi TBC               “

7.      *Bernard Kirimi        Miathene TBC                        “

8.      *Charles Abwok        Siaya TBC                   “

Absent with Apology:

Washington O. Gengah

John Muketha

THE RBAK FINAL REPORT ON RECONCILIATION

 

THE REFORMED BAPTIST ASSOCIATION OF KENYA

P.O. BOX 87 20225

KIMULOT

26^th April 2011

Dear Brethren,

RE: AN APPEAL TO YOU ALL

Greetings in Christ’s Name from your brethren in the RBAK Churches.

During the last Reformed Baptist Association of Kenya Annual General Meeting held on  24^th February 2011 in Kamketo, Pokot North, we received the final report from the Mediation Committee set up by the Association on 24^th February 2010 at Oyani, Migori.

It came very clearly that the brethren chosen tried as much as possible to meet with all the concerned parties to bring about mediation and reconciliation since the Biblical method of resolving conflict is meeting face to face. They kept all the parties well informed of the following step about all the meetings. Sadly, the brethren accusing Keith Underhill were not willing to meet with us in his presence. We thought that they would have a biblical ground for refusing this effort but there was no Biblical reason given. The 1689 London Baptist Confession of Faith, that we all hold so dear, is also very clear on how we are to resolve such conflicts:

XV.  In cases of difficulties or differences, either in point of doctrine or administration, wherein either the churches in general are concerned, or any one church, in their peace, union, and edification; or any member or members of any church are injured, in or by any proceedings in censures not agreeable to truth and order: it is according to the mind of Christ, that many churches holding communion together, do, by their messengers, meet to consider, and give their advice in or about that matter in difference, to be reported to all the churches concerned;[ Acts 15:2, 4, 6, 22-23, 25] howbeit these messengers assembled, are not intrusted with any church-power properly so called; or with any jurisdiction over the churches themselves, to exercise any censures either over any churches or persons; or to impose their determination on the churches or officers.[ II Cor. 1:24; I John 4:1]

1689 LBCF XXIV:XV

It is on this ground that we appeal to you brethren to agree with one another (2Corinthians 13:11; Philippians 4:2) for it is good for your own pursuit of godliness and the edification of the church of God. How can you live as enemies with one another when you all have been ransomed by the Lord Jesus Christ, have had your sins forgiven, you have all been brought into the commonwealth and family of God? How can you glory in division when our Lord is praying for us to be united just like He and the Father are One? Our unity is one of the grounds for the world to Believe!  (John 17:21). Is it not to disobey the Lord? For how long will you let this schism to persist when it is hurting the work of the gospel in Kenya and overseas? Is it not putting Christ’s Name to shame brethren? How can you keep quiet for so long when the Name of Christ is at stake in Kenya?

Based on this we urge all the brethren who reads this to talk to all these brethren and seek to use every means available, according to the Word of God to bring about harmony through repentance and reconciliation.

ARBCA and GBM started a mediation effort that they left on the way when the fallout took place. They left the four Kenyan Mediators to carry on with the work. We all need to get together to put all godly pressure to this brethren to agree with one another – not just for their sake but for the sake of the Lord. We highly respect our brothers in America and Britain but as we pointed out in the report, their decisions precipitated the situation further. Please try to make a remedy for this. Involve us since we are the ones on the ground and know more than you do. If this situation is not rectified it will continue the work here further and further. We had invited you all to the February 2011 meeting in Pokot North but you did not acknowledge even receiving the invitation yet these are penitent issues brethren. We cannot wish them away or sweep them under the carpet. Our children are coming and history will judge us harshly if we do not deal with the issues affecting the Reformed Faith in Kenya. We must act with speed because many are being loosing heart on account of this.

Keith repented before ARBCA Mediators and Trinity Baptist Church yet all these brethren did not. They have continued to accuse him without laying even a single blame on themselves! We find it hard to believe that they would be completely guiltless in all these matters. We are particularly appalled that the issues of a local church were being broadcast all over. We find it hard to accept that RBAK was not involved and yet TBC was and is a member hitherto. We find it hard that you brethren who are accusing left the church of Christ under other circumstances and reasons only to turn around later and support the few who were not pleased. We find it hard to believe that all the doors of meeting with us have been tightly closed and our efforts have been ignored. They dismissed us to be working for Keith - surely brethren let us not go this way. Our aim has been to seek peace and harmony for the sake of the Body of Christ. This is why we are urging you to come back to the drawing board without condemning anyone.

We all have a responsibility to bring these men who were once together in mind and spirit back together. We should NOT let them go their separate ways when they all profess the same faith and are within the same geographical realm. Please let us act speedily to bring this to pass. Do not ignore us for the sake of the Name of Christ.

Yours in Christ,

DAVID NGETICH

RBAK CHAIRMAN

THE GUIDING PRINCIPLES

ASSOCIATION OF REFORMED BAPTIST CHURCHES OF KENYA

GUIDING PRINCIPLES

1.     Purpose:

The purpose of the Association is to provide the local churches with an organized fellowship for mutual encouragement and counsel, through which they can better fulfill the purposes for which they exist. This Association in no way compromises the independence and authority of each of the local churches within it.

2.     Membership:

Membership of the Association is open to all the reformed local churches in Kenya that make written application, signed by two office bearers including the following statements:

2.1. Acceptance of the 1689 Baptist Confession of Faith as true to the Bible.

2.2. The church has an official membership of baptized believers, with the number of members and the date the church was constituted indicated.

2.3. The date of the church meeting that voted to apply for membership in the Association.

Note:  Brethren engaged in church planting, but who do not have a constituted church, may be invited by the Chairman. Such must agree to section 2.1. If present, they will not form part of the quorum or be entitled to vote.

3. Organization:

3.1 Delegates.  For Association meetings, each participating local church shall officially appoint one but not more than two delegates to represent it, one of whom should be a pastor where possible.

3.2 Meetings. The Association shall meet annually. Additional meetings may be called as required. All member churches must be sent written notice of the time, place and purpose of all meetings at least one month in advance for business to be valid.

3.3 Officials. At each annual Association meeting, a chairman and a secretary shall be chosen. No such officer shall serve for more than two consecutive terms of one year.

3.3.1 The Chairman shall preside over every Association meeting for his year of office. He has no special power in the Association, being just one of the delegates, and has no authority whatsoever to deal with matters concerning any of the local churches. If invited by any local church, he shall minister only in the capacity of his position in his local church, and not that of being Chairman of the Association.

3.3.2 The Secretary is to record and distribute to all member churches the proceedings of the of the Association meetings, and to send out any other relevant information such as forthcoming meetings, conferences, etc.

3.4 Quorum.  A quorum is formed if two-thirds of member churches have, either sent delegates, or sent a letter of apology (which must include a statement that it will abide by all the decisions made at the Association meeting for that year).

3.5 Voting. Each local church has one vote. At least 75% of the local churches present and eligible to vote is required to pass a recommendation.

3.     Authority: 

As a voluntary fellowship among local churches, the Association shall have no authority to make demands of any sort upon any member local church. When requested by a local church, the Association may give advice to the church, but it has no power to enforce its judgment. The Association may request a local church to take on a specific responsibility, such as to arrange a conference, but this is always subject to the decision of the local church. If any joint project shall be considered, such as literature, evangelism, education, conferences, it must be under the direct control of one of the local churches.

The Association may not respond to requests of individuals or groups within churches. However, if a member church ceases to uphold this constitution, then it may be excluded from the Association by a two-thirds vote of the delegates present and eligible to vote at a duly called meeting. When such action is taken, notice of the action and its reasons must be given to the church that has been excluded.