Serious about Sanctification: Discipleship and the Local Church

 

Discipleship is one of the core tenets of the Christian life. At its simplest, it means to follow Jesus and to become more like Him. This process is essential for every believer. A true disciple of Jesus will necessarily engage in a lifelong journey of discipleship. Our church is committed to walking alongside every member, supporting each one in their pursuit of this calling. It is my privilege to begin our new series on discipleship with a sermon titled The Holy Church.

In this article we will examine the doctrine of sanctification. Perhaps you’re unfamiliar with the term—that's okay for now. Maybe you have a general idea of what it means, and our study will help fill in some gaps. Even if you already understand sanctification well, this will serve as a meaningful reminder. Often, we don’t consider the "why" behind a process—the purpose it serves—and we can become lost in the details of the process itself. Discipleship is necessary and good for the Christian life, and sanctification is the driving force behind it.

You might be tempted to think of sanctification as a lofty theological concept best left to scholars and pastors. But that can’t be the case for us, and in truth, it shouldn’t be the case for any believer. The reason is simple: God uses this word. Scripture is filled with references to sanctification, and if we fail to understand what it means, we risk misunderstanding God's Word. That misunderstanding can lead to a dangerous disconnect between knowledge and obedience—because if we don’t know what God wants, we likely won’t do what He desires.

Understanding sanctification is essential because it defines who we are—the church.

So what is the church? Is it a building? An institution? No, the church is a people. If you believe—if God has saved you from your sins and eternal punishment, and if He has clothed you in the righteousness of Christ—then you are part of the church, the universal body of all believers. We are gathered here today in a local church, and everyone here who believes is also part of the universal church. Last week, we joined with another local church for a combined service. In that moment, two local churches met together, and every believer in the room was part of the same universal church. The word "church," whether local or universal, always describes a people. Yet we often forget this. We sometimes treat the church as if it were a place or a structure, but it is not tethered to any location or symbolized by any building. One day, God will gather His entire church—His people—into His kingdom, and I guarantee that Saint Peter’s Basilica will not be there.

The word "church" comes from the Greek word ekklesia, which literally means “called-out ones.” God calls His people out—out of the world, out of sin, and out of darkness. But what does He call us to? We’ll get to that shortly.

Some people think that once someone is saved, there is little more to do in relation to God. They imagine that salvation is the end of the journey rather than the beginning. According to this view, once someone has attained salvation, they may feel free to live apart from God—or even worse than before. Some evangelists promote this mindset by going from place to place proclaiming, “Believe on the Lord Jesus Christ and you will be saved,” which is a beautiful and true message. But as soon as someone professes belief, the evangelist moves on, leaving the new believer without any guidance. What’s missing is a clear explanation of what it really means to believe on the Lord Jesus Christ. Because true belief always produces action. If you genuinely believe something, you will live accordingly. The Christian life involves far more than salvation alone.

To think otherwise is to misunderstand the very nature of God.

So lets go back to the beginning today and start building our argument for who God is and what Sanctification entails.

If you had to describe God in just one word, what would you choose? Many good answers might come to mind—like "love" or "glorious." But if you asked someone from the Old Testament, they might choose the word "holy." To be holy means to be sacred, pure, and separate from anything sinful or impure. In Isaiah chapter 6, the prophet Isaiah has a vision of heaven, where angels are calling out, "Holy, holy, holy is the LORD of hosts; the whole earth is full of his glory!" In Hebrew, repeating a word three times shows something is the highest or most important. So when the Bible says God is “holy, holy, holy,” it means He is perfectly and supremely holy—completely unlike anything else.

The angels also say that the whole earth is full of God’s glory. This means all of creation was made to show how amazing and holy God is. From the very beginning, that was God’s plan. In Genesis, God created the heavens and the earth, and everything was good. It was so good that Job 38 describes angels shouting for joy as God made the world. Then God created people in His image. Adam and Eve were meant to represent God on earth by ruling over creation the way God rules—righteously and wisely. They were supposed to live holy lives by obeying God, trusting Him, and walking closely with Him. God gave them jobs to do, and they did them. He gave them many good things to enjoy, and they received them with thankfulness. He also gave them commands to follow, and they obeyed. God even walked with them like a loving Father. From the start, it was clear that people were meant to live holy lives, just like God.

But things didn’t stay that way. Adam and Eve disobeyed God because they wanted to be like Him in the wrong way. Their sin brought serious consequences—spiritual, physical, and eternal death. Their close relationship with God was broken. They didn’t just lose their place with God; they lost the desire and ability to represent Him at all.

But God had a plan to fix what was broken. He promised to send a Savior—Jesus. And Jesus didn’t just solve the problem of sin and punishment. He also came to restore people so they could once again reflect God’s holiness, just as they were meant to from the beginning. Being saved doesn’t only mean being forgiven; it also means being changed. Some might ask, “If we believe in Jesus and are covered by His blood, doesn’t that make us right with God forever?” Yes, it does. Jesus’ death and resurrection fully paid for the sins of His people. But salvation isn’t the end of the story. God wants His people to grow in holiness because He is holy. This is a major theme throughout the Bible. God’s people aren’t just saved to be safe—they’re saved to be like Him. Holiness is one of God’s top priorities for those who follow Him.

We’ll see how this theme is developed in the Old Testament and carried into the New Testament in the next article. For now, it’s enough to ask you to stop and pray and ask God to grant you increasing understanding regarding His nature, and the active obedience required by genuine faith. This obedience will inevitably lead to increasing personal holiness in your life as a priority of Godward living.

 

On Church Government

 

Wheaties—you know, those dry brown flakes pretending to be a tasty breakfast cereal? The people who market them knew no one would want to eat them for the taste alone. So they put pictures of famous athletes on the box. The message was simple: eat your Wheaties, and you too can be great. For many people, talking about how a church is governed feels just as boring as a bowl of Wheaties with skim milk. But the truth is, learning how church leadership works can actually help us do amazing things together. So take a few minutes to learn how we do things here at ABCModesto.

The People

The people of the church—the congregation—are the church. At ABCModesto, we believe that the people are the body of Christ, and our leaders respect that. Our Pastor often says, “If we’re not doing something, it’s because the church hasn’t spoken up or stepped up to make it happen.” The opposite is also true: everything we are doing is because someone in the church said, “This matters,” and got involved. Ministries like Children’s, Worship, Administration, and Benevolence only happen because people care enough to make them happen.

Our Elders

About two years ago, we officially recognized our elders during a family meeting. It was a joyful day as the church affirmed its leadership. Elders guide the church in teaching, discipline, and direction. Usually, someone brings up a need, the elders talk about it, and a plan is shared at a family chat. If the church agrees, we move forward. The elders help ideas grow and keep us grounded in God’s Word. They help answer the question, “Why are we doing this?” while the congregation helps identify “What needs to be done?”

Our Leaders

Alongside the elders, we have a Leadership Team. These are people who lead specific ministries and help organize events, meet needs, and get things done. They help answer the practical question: “How do we do it?” This teamwork between the congregation, elders, and ministry leaders keeps the church moving forward in unity.

What we Are Not

Sometimes people think that being elder-led means the elders control everything. But that’s not true at ABCModesto. Our elders lead the church, but they don’t rule over it. Real authority is shared between the church body and its leaders. If the elders are answering every question—the what, the how, and the why—then you’ve got an elder-ruled church. That’s not us. We follow a principle called mutual submission. That means elders use their role to serve the church, and the church is called to respect and support the elders. This kind of teamwork makes us stronger—like how kneading dough again and again makes it firmer and more useful.

Why Don’t We Vote?

Some people ask, “You don’t vote? Isn’t that unbiblical?” The answer is, we don’t need to vote if we’re working together. In fact, the Bible never shows churches voting, and for most of history, churches didn’t vote at all. Voting is actually a newer idea that comes more from American culture than from Scripture. Also, voting often divides people. Every vote creates winners and losers, and that can harm unity. Ephesians 4:3 tells us to work hard to keep the peace and unity of the church. Voting can make that harder.

Instead, we focus on collaboration. This approach can be slower and a little messier, but it helps bring people together. When you have to work with people who are different from you, the church grows stronger. Collaboration builds unity. Voting often breaks it. Now, there are a few legal times when we do vote, like when forming or closing the nonprofit organization. But those votes are only for legal reasons. For the regular life of the church, we work toward agreement and unity.

Use Your Voice

So what does this mean for you? At ABCModesto, everyone’s voice matters. That doesn’t mean we’ll do everything someone suggests, no matter how passionate they are. But we do want to hear from everyone. In a world where loud voices often drown out others, we aim to make space for the quiet or different voices too. So speak up. Share your ideas. Just do it in truth and with love—that’s the best way to be heard. Also, get involved. It’s the people who show up who help shape what happens. And most of all, pray. Pray for unity. Pray for a humble heart that’s willing to follow even when the final decision isn’t what you wanted. Even the Pastor has to do that from time to time, so you’re not being asked to do anything your leaders wouldn’t do themselves.

Access the By Laws

Finally, we want you to have a copy of our Bylaws, which we adopted in June 2021 when ABCModesto and Baptist Temple joined together. These are always available during our Anchored Connect and Essential classes for new members, and we’re happy to provide them anytime. It’s important to remember that everything we do at ABCModesto is done in the open. We value honesty, transparency, and accountability. So if you ever need something, just ask. Church leadership might still seem as boring as Wheaties, but when we understand how things work, we can accomplish great things—together.

ABCM By Laws


 

What is the Baptist Faith and Message

 

The Baptist Faith and Message (BF&M) is a historic statement of beliefs adopted by the Southern Baptist Convention (SBC) to express their core theological convictions. Originally drafted in 1925, and revised in 1963, 1998, and 2000, the BF&M serves as a confession of faith outlining how Baptists understand and apply biblical truth in doctrine, worship, and life.

History and Development

The SBC commissioned the first Baptist Faith and Message in 1925, amid growing concerns about theological liberalism. It was based largely on the 1833 New Hampshire Confession of Faith but adjusted to address contemporary issues of the day. In 1963, under the leadership of theologian Herschel H. Hobbs, the convention revised the statement to emphasize the centrality of Jesus Christ and reaffirm confidence in Scripture during a time of cultural upheaval. A smaller amendment was made in 1998 to add a statement on the biblical view of the family. Finally, a significant revision occurred in 2000, led by a committee chaired by Dr. Adrian Rogers, reflecting the SBC’s renewed commitment to the inerrancy of Scripture, the exclusivity of Christ for salvation, and a complementarian view of gender roles. Each edition of the BF&M reflects an effort to maintain fidelity to Scripture while responding to the doctrinal and cultural challenges of its time.

Core Beliefs

At its foundation, the BF&M affirms the authority, inerrancy, and sufficiency of Scripture. It teaches that the Bible is God's revelation to man, "a perfect treasure of divine instruction," and is the supreme standard by which all human conduct, creeds, and opinions should be tried.

The BF&M articulates a Trinitarian view of God: God the Father as Creator and Ruler, God the Son as Redeemer through His atoning death and resurrection, and God the Holy Spirit as Comforter and Guide. It also emphasizes the total depravity of man and the necessity of salvation through faith in Jesus Christ alone.

Distinctive Baptist beliefs found in the BF&M include the emphasis on believer’s baptism by immersion and the autonomy of the local church. Religious liberty and the separation of church and state are also strongly affirmed.

The BF&M addresses Christian ethics, family life, and social issues, urging believers to seek justice, practice compassion, and uphold the sanctity of all human life. It remains a guiding document, reflecting the SBC’s commitment to biblical fidelity, evangelistic fervor, and cultural engagement.

 

Defining "Traditional Southern Baptist"

 

The Meaning of a Traditional Southern Baptist

A traditional Southern Baptist is someone deeply rooted in a historic and theological identity shaped by Scripture, evangelism, and congregational life. The term "traditional" refers not merely to cultural customs, but to a steadfast commitment to doctrinal beliefs and practices that have characterized Southern Baptists since their formation in 1845.

At the heart of traditional Southern Baptist life is a strong emphasis on the authority and inerrancy of the Bible. Traditional Southern Baptists believe that the Bible is the Word of God, wholly true and sufficient for all matters of faith and practice. This high view of Scripture informs their commitment to preaching, teaching, and living out biblical principles.

Evangelism and missions have also been central. Traditional Southern Baptists hold that the Great Commission — Christ’s command to make disciples of all nations — is the primary task of the church. Local churches actively support mission work both domestically and abroad through organizations like the International Mission Board and the North American Mission Board.

Theologically, traditional Southern Baptists typically affirm believer's baptism by immersion, the autonomy of the local church, and the priesthood of all believers. They emphasize personal conversion, a regenerate church membership, and a life that bears fruit in holiness and obedience.

Culturally, the traditional Southern Baptist is often associated with a conservative moral ethic, especially concerning issues like marriage, family, and religious liberty. While cultural expressions may vary regionally, a strong sense of community, hospitality, and reverence for God's Word remain hallmarks.

Ultimately, a traditional Southern Baptist seeks to honor Christ in all areas of life, believing that faith must be both confessed and lived. Despite cultural changes, this identity continues to shape countless churches and individuals who stand firm on the gospel, truth, and grace.

 

On Salvation What's Your View?

 

“Pastor Scott, what’s your view on the issue of free will, divine sovereignty, and salvation?”

Hey, thanks for the question. It’s an important one. The first thing to note is that this has been a debated issue in the church since the early centuries. For a couple of millennia, men of sincere motives have engaged in spirited and largely collegial debate. Trust me when I say I am not qualified to provide a definitive and final answer on the matter!

Here’s where I would start: “We love because He first loved us” (1 John 4:19). I appreciate the simplicity and clarity of the Apostle John's argument. The prime mover is clearly God. Had He not moved, those without love would remain without love. But the reason the loveless are able to love is because something was given to them—something that unleashed this previously unknown ability. We now have the ability to love because the ability to love was given to us. This verse also highlights the actions of both God and man: God loved, so we love.

This order is further reinforced by Romans 5:8: “But God shows His love for us in that while we were still sinners, Christ died for us.” This teaches that while we were in sin—alienated from and unresponsive to God—Christ died for us. Again, the prime mover is God, not man, because man was “dead in trespasses and sins,” according to Ephesians 2. At that time, we were not innocent—we were “alienated from God and hostile to Him” (Colossians 1:21). Our problem wasn’t a lack of education or information. “The heavens declare the glory of God” (Psalm 19:1), and “the law is written on our hearts” (Romans 2:15). Even if sinners could see spiritually (which they cannot, according to John 12:40), they would still reject God, because it is their nature to “suppress the truth of God in unrighteousness” (Romans 1:18). With all this, we agree with Jesus: “And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil” (John 3:19).

The bottom line is that Scripture paints a bleak image of man. He is blind and spiritually dead. He is alienated from and hostile to God. Sin runs deep, touching every part of him. This doesn’t merely leave him helpless—it makes salvation impossible from his side.

Apart from God, that is. Proverbs 28:13 tells us, “He who conceals his transgressions will not prosper, but whoever confesses and forsakes them will obtain mercy.” From this verse we derive a principle: whatever I conceal, God will reveal; whatever I reveal to God, He will conceal in Christ. But how does a spiritually dead sinner come to confess sins he was previously blind to? There must be a categorical change in his spiritual reality. Something must happen to him, because he cannot do what he is incapable of. What happens to a sinner whom God is drawing to salvation? God awakens his heart through a supernatural work of the Spirit. According to Ephesians 2:8–9, faith is a gift from God. And that gift is delivered by grace, which is itself a gift. Notice—it’s a gift, not a wage. Sinners do not earn salvation, nor do they deserve it. And there’s no way for a sinner to “choose” to receive the gift without making it cease to be a gift. If foreknowledge means looking down the timeline of humanity, God would see no one choosing Jesus—because no one has the capacity to exercise faith, which does not originate from them but is given by God.

Therefore, we say that salvation is monergistic. “Mono” means “one,” emphasizing that God alone initiates salvation in sinners, just as Ephesians 1:4 teaches. But when God moves, man responds. The gifts of faith and grace inevitably lead to a human response. That response is to embrace the biblical truth that we are sinners and to confess that Jesus Christ is Lord and Savior. Romans 10:9 says such a confession evidences itself in salvation.

At some point, we must simply say that both the sovereign initiative of God and the responsibility of man are taught in Scripture. Where one ends and the other begins, only God knows. We can conclude with the wisdom of preachers of old: the gateway to salvation reads on the outside, “Whoever enters” (John 10:9), and when the saved sinner walks through and looks back, he sees written on the inside, “All whom the Father has given me” (John 6:37). We must content ourselves that both are true. This is not a contradiction—it’s a glorious paradox intended to evoke awe and humility, not to define theological battle lines.

Why would God do this? Because it excludes all boasting and results only in praise and worship.

 

Free Will and Irresistible Grace: A Southern Baptist Perspective

 

Within the Southern Baptist tradition, few theological conversations have sparked more thoughtful discussion than the relationship between free will and irresistible grace. Rooted deeply in Scripture and Baptist history, these two doctrines reflect Southern Baptists’ desire to uphold both God's sovereign work in salvation and humanity's responsibility to respond to the gospel.

Historical Background

From its founding in 1845, the Southern Baptist Convention (SBC) has included a blend of Calvinistic and non-Calvinistic believers. Early leaders like James P. Boyce leaned heavily Calvinistic, while others emphasized a freer will in salvation. Today, this diversity continues, with churches ranging from strongly Reformed to more traditional views.

The Baptist Faith and Message 2000, the SBC’s official confession, strikes a careful balance: it affirms God's sovereign grace in election while also insisting on human free agency.

Free Will: Human Responsibility in Salvation

Many Southern Baptists uphold free will as central to understanding salvation. They teach that:

  • Every individual has a genuine choice to accept or reject the gospel.

  • God's grace is extended to all, but it does not force belief.

  • Evangelism is urgent because people must willingly respond to Christ.

This perspective, often associated with Traditionalist Southern Baptists like Dr. Jerry Vines and Dr. David Allen, emphasizes passages such as:

  • John 3:16 — "whoever believes in him shall not perish..."

  • 2 Peter 3:9 — God is "not willing that any should perish..."

  • Revelation 22:17 — "Let the one who desires take the water of life freely."

Here, salvation is seen as a divine invitation that requires a personal, voluntary response.

Irresistible Grace: God's Sovereignty in Salvation

Other Southern Baptists, particularly those influenced by the Reformed tradition, affirm the doctrine of irresistible grace. They believe:

  • Humanity, dead in sin (Ephesians 2:1), cannot and will not choose God apart from His supernatural intervention.

  • When God effectually calls a sinner, the Holy Spirit regenerates the heart, making repentance and faith certain but willing acts.

  • Salvation is entirely a work of sovereign grace, not dependent on human decision.

Leading voices such as Dr. Tom Nettles, Dr. Albert Mohler, and Founders Ministries highlight passages like:

  • John 6:44 — "No one can come to me unless the Father who sent me draws him."

  • Ephesians 1:4-5 — “he chose us in him before the foundation of the world…in love he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will”

In this view, God's call is not a mere invitation but an effective summons that transforms the heart and guarantees a response.

Unity and Diversity Within the SBC

Despite differences over the mechanics of salvation, Southern Baptists find significant common ground:

  • All affirm salvation by grace alone, through faith alone, in Christ alone.

  • All champion the necessity of preaching the gospel to all nations.

  • All believe individuals are morally accountable before God.

Whether leaning Traditionalist or Reformed, most Southern Baptists agree that the gospel must be proclaimed urgently, trusting God to save His people according to His perfect plan.

The Baptist Faith and Message 2000 captures this balance well:

“Election is the gracious purpose of God, according to which He regenerates, justifies, sanctifies, and glorifies sinners. It is consistent with the free agency of man and comprehends all the means in connection with the end.”

Thus, the SBC remains a "big tent," allowing for both strong views of divine sovereignty and robust affirmations of human responsibility.

Conclusion

The tension between free will and irresistible grace highlights the profound mystery of salvation. Southern Baptists wrestle with these truths not to divide, but to better glorify God, remain faithful to Scripture, and proclaim the gospel boldly to a lost world.

Whether emphasizing human responsibility or divine sovereignty, Southern Baptists unite in declaring:
"Salvation belongs to the Lord" (Jonah 2:9).

Snapshot of the Two Views Compared Side by Side

 

What is the Literal / Historical / Grammatical Method of Interpretation?

 

A conservative philosophy of biblical interpretation generally emphasizes faithfulness to the original meaning of the biblical text, under the belief that Scripture is the inspired, infallible, and authoritative Word of God. Here's a simple breakdown of what this looks like:

1. High View of Scripture

  • Conservatives hold that the Bible is God-breathed (2 Timothy 3:16) and without error in its original manuscripts.

  • It is seen not just as a historical document, but as a living revelation with authority over faith and life.

2. Literal-Grammatical-Historical Method

  • Literal: Interpreting the text according to its plain meaning, unless the context clearly indicates a figurative or symbolic sense.

  • Grammatical: Paying close attention to the grammar and syntax of the original languages (Hebrew, Aramaic, Greek).

  • Historical: Understanding the historical and cultural background in which the text was written to rightly grasp its meaning.

3. Authorial Intent

  • Conservative interpretation seeks to uncover what the original human author (under divine inspiration) meant, rather than reading new or foreign meanings into the text.

  • This opposes approaches that prioritize modern experiences, ideologies, or subjective feelings over the text’s original meaning.

4. Theological Consistency

  • Scripture is interpreted in harmony with itself — because God is its ultimate author, it is internally consistent.

  • Hard passages are interpreted in light of clearer passages ("Scripture interprets Scripture").

5. Rejection of Modernist/Skeptical Approaches

  • Conservatives reject methods that treat the Bible merely as a human book full of errors, myths, or moral fables (like many forms of higher criticism).

  • They oppose revisionist interpretations that accommodate secular ideologies (e.g., radical feminism, LGBTQ+ affirmations, liberation theology without biblical grounding).

6. Application Flowing from Meaning

  • Only after understanding the original meaning does a conservative approach move to application — applying timeless truths to contemporary life without distorting the message.

In short:

A conservative philosophy of biblical interpretation is committed to discovering and submitting to the original, Spirit-inspired meaning of the text, and applying it carefully and faithfully today.

 

What is a Calvinist?

 

A Calvinist is someone who adheres to the theological teachings of John Calvin, a 16th-century Protestant Reformer. Calvinism emphasizes the sovereignty of God over all aspects of life and salvation, teaching that God alone initiates and accomplishes the redemption of sinners. At its core, Calvinism upholds a high view of Scripture, God's glory, and the total dependence of humanity on divine grace.

The central doctrines of Calvinism are often summarized by the acronym TULIP: Total Depravity, Unconditional Election, Limited Atonement, Irresistible Grace, and Perseverance of the Saints. Total Depravity teaches that sin affects every part of human nature, making people unable to choose God without His intervention. Unconditional Election asserts that God chooses individuals for salvation based on His will alone, not on any foreseen merit. Limited Atonement means Christ's death effectively secured salvation for those whom God has chosen. Irresistible Grace teaches that God's call to salvation cannot ultimately be resisted. Perseverance of the Saints affirms that those truly saved will endure in faith to the end.

A Calvinist believes that salvation is entirely the work of God from beginning to end. Human effort, though important in the Christian life, plays no role in securing salvation. This leads Calvinists to great humility and assurance, knowing that their salvation rests not on their own performance but on God's unchanging promise.

Calvinism also impacts how one views life beyond personal salvation. Calvinists typically hold that God's sovereignty extends to all areas—history, government, family, and individual vocation. Thus, many Calvinists see their daily lives as acts of worship, seeking to glorify God in all they do. In short, a Calvinist is someone who trusts fully in God's sovereign grace, finds assurance in His promises, and seeks to live all of life for the glory of God.

This article is intended to provide a ‘window sticker’ definition of Calvinism. It serves as neither an endorsement nor refutation of the views formulated by John Calvin and adhered to by his followers. That’s a discussion for another time. It is sufficient to say here that our church identifies with no man, or theological system created by a man. We adhere strictly to Scripture using the literal / historical / grammatical hermeneutic of interpretation. Our work of interpreting Scripture is greatly aided by the insights of theologians of the past but we do not rest on tradition or personality for our understanding of the Scripture.