THE "CHARISMATIC MOVEMENT"

The Committee On Missionary Evangelism believes that the Scriptures are the sole source of doctrine and deportment for the New Testament Church. We believe that the fundamentals of the faith formulate the minimum of doctrinal unity necessary for Christian fellowship and we also believe that the doctrinal distinctives, as historically held by orthodox Christians, are essential for evangelistic cooperation between churches.

We further believe that the charismatic movement is based on unscriptural interpretation of the ministry of and the filling of the Holy Spirit due to the fact that those in this movement view the baptism of the Holy Spirit as a definite post-conversion experience, usually accompanied by tongues speaking. We also observe the fact that the traditional denominational groups of liberal persuasion have united with these charismatic adherents around a faulty experienced-centered doctrine rather than a true Biblically based experience, and have remained within their apostate denominations with a renewed interest and love for their churches and clergy.

The Committee On Missionary Evangelism strongly repudiates the current charismatic movement as being a genuine work of the Holy Spirit because it is not based on a proper understanding of the scripture. We encourage our Evangelists and Board members, along with all COME personnel to declare clearly the scriptural command to be filled continually with the Holy Spirit ( Ephesians 5:18) and to expound the proper usage of all scriptural gifts.

Finally, the Committee On Missionary Evangelism is a separatist organization, and will not allow anyone involved in or associated with the charismatic movement to serve in any capacity with our agency.

"SEPARATION"

Since we believe God's holiness is the outstanding characteristic of his nature, and since we believe God exercises his love within the bounds of his holiness, and since we believe that the basis of separation is an unchanging principle of God that is found throughout the Word of God and is grounded in the very nature of God himself, we agree to practice Biblical separation in the following ways. I Peter 1:16

1. POSITIONAL (ECCLESIASTICAL) SEPARATION, i.e., the separation of the church from apostasy and apostates, reproving them rather than recognizing them (Ephesians 5:11); rebuking them rather than reasoning with them (II Timothy 4:2-4; Titus 1:9-16, especially verse 13); refusing them rather than receiving them (II John 9:11); and rejecting them rather than reuniting with them (II Corinthians 6:14-17, especially verse 17; Galatians 1:6-9).
2. PERSONAL SEPARATION, i.e., the separation of the believer from the world, its friendships (James 4:4); its fashions (Romans 12:2); its favor (John 3:1-13; 15:18-21); its fellowship (II Corinthians 6:14); its federations (II Corinthians 6:15); and from its faiths (II Corinthians 6:16-17; Psalm 1:1-2).
3. PRACTICAL SEPARATION, i.e., the separation by a local church when there is an erring brother, church mission agency, evangelistic crusade, organization, or youth movement which maintains connections with men or movements which do not believe and practice the Word of God; when there is an unresolved problem between brethren (Matthew 18:15-17); when there is unforsaken immorality in the life of a brother (I Corinthians 5:11); when there is unscriptural conduct in the life of a brother (I Timothy 6:3-5); when there is a disorderly walk on the part of a brother (II Thessalonians 3:6,14); and when there are divisions and devious doctrines in the practice of a brother (Romans 6:17-18).