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About Redemption Baptist Church

Brief History

Redemption Baptist Church (IBR) was organized by First Baptist Church of São Paulo on March 2, 1941, at 16h. We are thus one of the oldest Baptist churches in the state of São Paulo. The Baptist Convention of the State of São Paulo (CBESP) has issued a certificate about our historic importance.

At first, our name was Baptist Church of Parada Inlgesa and was located in Piagui St. 2, a property donated by First Baptist Church of São Paulo. Only on January 23rd, 1972 a change was made to the name we still have today. The change to the current address occurred on February 28th, 1972.

Our Ministers

Throughout its history, the Redemption was led by the following Ministers: Manoel Tertuliano Cerqueira, lauro Bretones, Carlos Ukstin, Pedro Gomes Bonfim, Eliezer Pereira de Barros, Adrião Bernardes (twice), Arlindo Rodrigues de Oliveira, Paulo Coelho Nogueira, Josias Soares Ribeiro and Agostinho Soler. The current Minister, Marcos Granconato, arrived on January 25th , 1997, to replace the Minister Agostinho Soler, who accepted the invitation to be in front of a church in Campinas.

The beginning

Redemption Baptist Church began with 28 members and after just twelve days performed his first baptism. The new member was called Sarrentino Amargoso. From then, is reaching countless lives with the gospel of Christ is the personal testimony of its members, or by sending workers and missionaries or the opening of new churches. Indeed, over the decades, our church organized the Baptist Church in Vila Munhoz, now called Betânea Baptist Church and the Baptist Church in Vila Medeiros. It currently has a congregation in Atibaia and Bragança Paulista, in the state of São Paulo, and is preparing missionaries and projects aimed at reaching the African continent.

 

Distinctive Features

 

1. The doctrinal line 

The IBR is not a pentecostal or neo pentecostal church. Previously, maintaining doctrinal line of historic designations, believing this to be the most in tune with biblical teaching (See the item "Statement of Faith"). Therefore, members of our church do not practice what is called the "gift of tongues" or utter prophecies or follow supposed revelations given to this or that individual. Nor emphasize cures or miracles. Incidentally, guide believers who come to us and those who are sympathetic tendencies who join a Pentecostal church, thus avoiding the creation of conflict.

2. The form of baptism

In our church baptism is done by immersion of a believer in water. This baptism is administered only to adults or possibly children who have understood and accepted the gospel. We practice immersion because that was the form of baptism used in the NT and early church (Matthew 3:16, John 3:23, Acts 8.36-39), which is recognized even by theologians and historians Presbyterians, that traditionally advocate baptism by Sprinkler. We also use the immersion because we believe that this method, applied only to adult believers, fully achieves the four goals of baptism are:

1. The public profession of faith (main objective) - 1 Peter 3:21.

2. The identification of baptizing with the other disciples of Jesus - Matthew 28:19.

3. The representation of spiritual cleansing - Acts 22:16 (cf. 1 Cor 6:11).

4. The representation of the believer's death to the world and resurrection to a new life - Romans 6.4; Colossians 2:12.

It should be clear, however, that we do not despise who was baptized by sprinkling, or say that baptism had no value. That's because we believe that the brothers who were baptized as well, if they did as adults, made the main that this ordinance as a public profession of faith goal. Therefore, we recognize the real importance of that baptism had on the lives of those who he underwent conscious and sincerely.

On the other hand, as shown above, believe and teach that baptism, besides being a public witness, is also an act in which the reality of the death and burial of the believer to the world as well as his resurrection to new life in Christ should be dramatized vividly through immersion. We believe that sprinkling, that protects even the main goal which is the public testimony, does not shield the target to dramatize death and resurrection that occurred in the life of the believer. Therefore, those who want to be members of our church are subjected to a new baptism in order to proclaim their faith again, this time doing it in a way that also preserves the ideal symbol.

It should also be clear that we do not deny the Lord's Supper to whose are baptized by sprinkling. Incidentally, in our church supper is open to all believers, regardless of denominational affiliation. We see no biblical support to the restrictive view.

3. Ecclesiastical discipline

Our church practice ecclesiastical discipline in the manner taught by Jesus in Matthew 18.15-17. So only exclude someone from our communion when, after a period of intense search and admonition, the member in sin remains unrepentant. The only exception is when it comes to persistence in practice of a sin of great social impact and public knowledge. In these cases, we adopt the model taught by Paul in 1 Corinthians 5.1-5, and then occurring in the immediate exclusion. The member discipline is, in any case, away from the society and friendship of fellow church (Matthew 18:17, 1 Corinthians 5.9-11) and this measure is only suspended when happens the expected repentance (2 Corinthians 2.5-11).

4. Marriage, divorce and remarriage

In our church only perform marriages of unmarried people or widows. Yet such marriages are only made if both parties are believers, because the marriage entity believer and unbeliever is not admitted in the pages of Scripture (1 Corinthians 7:39, 2 Corinthians 6.14-15). Couples who live together without being married are not welcomed in our roster of members, since the only context allowed by God for coexistence between a man and a woman is marriage (Heb 13.4). Indeed, the Lord Jesus himself pointed out the difference between spouse and cohabitant (John 4.16-18).

Our church only allows divorce in cases of unlawful sexual intercourse (Mt 5.31-32) and in the event that the unbelieving spouse intends to separate (1 Cor 7.12-15). The remarriage, or the marriage of divorcees whose former consort's still alive is not approved, because we believe that the marriage bond is dissolved only by the death of a spouse (Mk 10.11-12, Lk 16:18, Rom 7.1 -3, 1 Corinthians 7.10-11,39). On the other hand, couples who arrive in these conditions in our church are accepted, being, however, unable to perform functions of spiritual leadership (1 Tim 3.2,12).

5. Leadership

In IBR, there are no apostles or prophets, because they belonged only to the formative period of the church (Eph 2:20, Rev. 2.2). Women as Pastors or deaconesses did not make up our leaderboard since the New Testament we are taught that the spiritual direction of the church should be exclusively male (1 Tim 2.11-14). Thus, our leadership is composed only of men pastors and deacons (Philippians 1.1) and can only occupy those roles those meeting the requirements of 1 Timothy and Titus 1.5-9 3.1-12.

6. The financial support

The financial support of our church comes exclusively from the tithes and volunteered offerings of the faithful. These offerings are given freely without any constraint (2 Cor 9.7). We do not accept any resources coming from any governmental sphere (Mt 22:21) and also refuse financial offers from people who are not believers in Christ (Proverbs 21:27). Of course, as a biblical church, we do not trade healings, blessings or similar things (Mt 10.8).

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