Download What We Believe and Teach

What We Believe and Teach:
Doctrinal Statement of Thousand Oaks Bible Church
THE WORD OF GOD
We believe and teach that the Holy Scriptures, as found in the sixty-six books of the Bible (i.e. the socalled Protestant Canon) constitutes the infallible and authoritative Word of God. We further teach that
the Bible is God’s written revelation to humanity, and as such, is given to us by the Holy Spirit, and
which revelation constitutes the plenary (inspired equally in all parts) Word of God (1 Corinthians 2:7-14;
2 Peter 1:20-21). We teach that the Bible constitutes the only infallible rule of faith and practice (Matthew
5:18; 24:35; John 10:35; 16:12-13; 17:17; 1 Corinthians 2:13; 2 Timothy 3:15-17; Hebrews 4:12; 2 Peter
1:20-21). It is to be acknowledged that God has revealed Himself to mankind generally (i.e. in nature and
conscience), but these avenues are insufficient for salvation because of man’s persistent resistance to God
and His Word (Romans 1:18-2:16). However, in the course of human history, our gracious God has also
revealed Himself particularly through a variety of modes (e.g. Hebrews 1:1-4), all of which are made
known to us through the Holy Scriptures. They are God-breathed (2 Timothy 3:16), and thereby, are
absolutely inerrant and infallible in the original documents (i.e. the autographic originals). Although we
do not have in our possession these original documents, God in His providence has preserved thousands
of subsequent copies which substantially preserve the Hebrew, Aramaic, and Greek writings of the Bible;
therefore, through the methodology of textual criticism, it is possible to reconstruct these texts which very
accurately reflect the original autographs. We affirm that although no one text-type or any particular
version derived from it necessarily represents the original autographs identically at every place, many of
the various traditional and contemporary English translations should be seen as being reliable conveyers
of God’s Word to mankind.
We believe and teach that God spoke in His written Word by a process of dual authorship. The Holy
Spirit so superintended the human authors that, through their individual personalities and varied styles of
writing, they nevertheless composed and recorded God’s Word to man (2 Peter 1:20-21) without error in
the whole or in the part (Matthew 5:18; 2 Timothy 3:16). Like the Living Word of God, i.e. Christ, the
written Word of God is fully divine and yet also genuinely human. The sure and steadfast result of the
divine and human author for each Old or New Testament book is the production of God’s book, the Bible.
This full and complete authority of the Holy Scriptures demands that the Bible be handled with the utmost
of Spirit-enlightened precision (2 Timothy 2:15). Consequently, it is the entirety of the Word itself that
must therefore be taught and proclaimed unashamedly (Acts 20:18-32; 2 Timothy 4:2). This is absolutely
essential since the Spirit uses the words from His Word to accomplish genuine results which endure for
time and eternity (e.g. Joshua 1:7-8; Nehemiah 8:2-9:3; Psalms 19:7-8; 119; Jeremiah 5:14; Ezekiel 1:1-3;
2:7; 3:4-11; Romans 1:16; 1 Corinthians 1:18, 24; 1 Thessalonians 1:2-10; 2:13; 1 Peter 1:22-25; 4:11).
Believing in and teaching unreservedly the total trustworthiness of Scripture, we seek to employ the
literal-grammatical-historical method of biblical interpretation. Such a literal or normal method, as it is
sometimes called, does recognize the Bible’s varieties of expression and literary forms and allows for
figurative language; however, these vehicles of revelation find themselves in service to, not in
contradiction with, the Word’s incontestable clarity, consistency and irreproachable historicity. In
application to theology, these great truths about the Bible demand that we neither fall behind nor charge
out ahead of the Scriptural passages upon which all doctrine is thus formulated and expressed. Whereas
there may be several applications of any given passage of Scripture, there is in the literal-historicalgrammatical method but one true interpretation. The meaning of Scripture is to be found as one diligently
applies this method of interpretation under the illumination of the Holy Spirit (John 7:17; 16:12-15; 1
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Corinthians 2:7-15; 1 John 2:20), and such an interpretative method of Scripture affirms for instance, the
belief that the opening chapters of Genesis present creation in six literal, twenty-four days (Genesis 1:31;
Exodus 31:17); describe the special creation of man and woman (Gen 1:26‐28; 2:5‐25); define marriage
as between one man and one woman (Gen 2:24; cf. Matt 19:5); and further in the Pentateuch, dictate that
any sexual activity outside of marriage is an abomination before the Lord (Exodus 20:14; Leviticus
18:1‐30; see also Matthew 5:27‐32; 19:1‐9;. 1 Corinthians 5:1‐5; 6:9‐10; 1 Thessalonians 4:1‐7). It is
therefore the responsibility of all believers to ascertain carefully the true intent and meaning of Scripture,
recognizing that proper application is binding on all generations. Yet, although believers are commanded
to judge the true interpretation of Holy Scripture, Holy Scripture always stands in supreme authority and
judgment over men and their interpretations of it.
THE GOD OF THE WORD
We believe and teach that there is but one true eternally existing God. This unique God is Triune, being
one in essence (e.g. Deuteronomy 6:4; Isaiah 45:5-7; 1 Corinthians 8:4), and yet existing ever and always
in three Persons: the Father, the Son, and the Holy Spirit (e.g. Isaiah 48:16; Matthew 28:19; 2 Corinthians
13:14)—each equally deserving worship and obedience. Functional subordinations within the Trinity
never stand opposed to the full Deity that each of the Persons possesses.
GOD THE FATHER
We believe and teach that God the Father, the first Person of the Trinity, orders and disposes all things
according to His own purpose and grace (Psalm 145:8-9; 1 Corinthians 8:6). He is the Creator of all
things (Genesis 1:1-31; Ephesians 3:9). As the only absolute and omnipotent Ruler in the universe, He is
sovereign in creation, providence, and redemption (Psalm 103:19; Romans 11:36). God the Father is the
Archetype (i.e. the perfect pattern) of all fatherhoods (Ephesians 3:15). This relational metaphor of Father
applies not only to His unique Person within the fellowship of the Trinity but also, in a derived sense, in
reference to all of creation (e.g. Romans 11:36; 1 Corinthians 8:6a; Ephesians 4:6). As Father, He is the
sovereign Architect of both creation (including personal beings, time, space, and history) and re-creation,
i.e. salvation (Ephesians 1:3-14). As Creator He is Father to all men (Ephesians 4:6), but He is spiritual
Father only to believers (Romans 8:14; 2 Corinthians 6:18). He has decreed for His own glory all things
that come to pass (Ephesians 1:11). He continually upholds, directs, and governs all creatures and events
(1 Chronicles 29:11). In His sovereignty, He is neither the author nor approver of sin (Habakkuk 1:13;
John 8:38-47), nor does He abridge the accountability of moral, intelligent creatures (1 Peter 1:17). He
has graciously chosen from eternity past those whom He would have as His own (Ephesians 1:4-6); He
saves from sin all who come to Him through repentance and faith in Jesus Christ; He adopts as His own
all those who come to Him through faith alone; and He becomes, upon adoption, Father to His own (John
1:12; Romans 8:15; Galatians 4:5; Hebrews 12:5-9).
We believe and teach that the attributes of God as revealed in His Word give us various perspectives on
the Father. His essential spirituality or personality (e.g. John 4:24) is well attested through affirmations
and indications of His being self-conscious (e.g. Exodus 3:14), alive and active (e.g. Deuteronomy 5:26;
John 5:17, 26), intelligent (e.g. 1 Samuel 2:3), emotional (e.g. Deuteronomy 5:9; Hosea 11:8; Romans
1:18), purposeful (e.g. Isaiah 14:26-27; Ephesians 3:11), and free (e.g. Psalm 135:6; Daniel 4:35; Romans
9:18). He exhibits an array of attributes (e.g. Exodus 34:5-7; Deuteronomy 7:9-10; 32:3-4; I Kings 8:22ff;
Psalm 145:8ff; Nahum 1:2-8). Those which display His incomparable Deity, such as His self-existence
(or aseity), infinitude (including eternality, omnipresence [everything is totally exposed before Him],
omniscience [everything is fully known by Him], and omnipotence [He is all-powerful over everything]),
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immutability (His unchanging purpose) and incomprehensibility (no creature can fully fathom His
Person) (cf. respectively, Exodus 3:14; Psalms 90:2; 139:7-10; Hebrews 4:13; Revelation 11:17; Malachi
3:6; Isaiah 55:8-9) are appropriately labeled attributes of greatness. Characteristics such as these are
God’s unique possessions (e.g. Isaiah 45:5-6) and are, therefore, incommunicable (i.e. non-transferable).
He also richly displays communicable (or moral) attributes, i.e. characteristics of His goodness, such as
justice or righteousness, grace (including His love, beneficence, restraint), and faithfulness (cf.
respectively, Genesis 18:25; Psalms 103:4, 13; 119:68; 2 Peter 3:9, 15; Lamentations 3:23). All of these
particular attributes are circumscribed by His absolute holiness (e.g. Leviticus 11:44; Isaiah 6:3; John
17:11) and utter perfection (e.g. Matthew 5:48). In view of His attributes of greatness, He is transcendent
(i.e. He is over, above, and beyond all creatures) in Being (e.g. Psalm 113:1-5; Isaiah 57:15a); however,
from the perspective of His qualities of goodness, He is nevertheless genuinely immanent (i.e. He is
actively concerned about all His creatures) (e.g. Psalm 113:6-9; Isaiah 57:15b).
GOD THE SON
We believe and teach that the second Person of the Godhead is eternally of the same essence of Being as
the Father (e.g. John 10:30; 14:9), possessing all the divine excellencies, and in these He is coequal,
consubstantial, and coeternal with the Father. This full Deity of our Lord Jesus Christ is attested in
various ways. He is called “God” (e.g. John 1:1; 20:28; Romans 9:5), “son of God” in the Semitic sense
of sameness of nature (e.g. John 5:18; 10:33; 19:7), “the Lord” (e.g. 1 Corinthians 2:8), “the Holy One”
(cf. Acts 3:14 with Isaiah 48:17), “the First and the Last” (cf. Revelation 1:17-18 with Isaiah 44:6), “the
Alpha and Omega” (cf. Revelation 22:13, 16 with 1:8), and “the Amen” (Revelation 3:14). Also, He is
especially recognized as Creator, Sustainer, and Savior (e.g. John 1:3; Colossians 1:15-17; Hebrews 1:2;
Titus 2:13). In His pre-incarnate appearances, He was known in the Old Testament both as “LORD” (e.g.
Genesis 18:1-2, 22) and as “the Angel of the LORD” (e.g. Genesis 16:7). His attributes of greatness and
goodness also correspond to the Father’s attributes. Without surrendering His full Deity—the emptying of
Himself in Philippians 2:5-8 was not of His divine essence but pertained to the independent exercise of
His Divine prerogatives during the First Advent—through the incarnation (John 1:14), which was
initiated by the Virgin Birth or Miraculous Conception (Isaiah 7:14; Matthew 1:23, 25; Luke 1:26-35), He
took upon Himself genuine humanity (e.g. Hebrews 2:9-18). He thereby became the unique God-Man,
who consequently is the perfect Revealor, Savior, Mediator, and ultimately the Judge of all men (cf.
respectively, John 1:18; Titus 2:13; 1 Timothy 2:5; John 5:27). In His incarnation, the eternally existing
second Person of the Trinity accepted all the essential characteristics of humanity and so became the GodMan (Philippians 2:5-8; Colossians 2:9). We teach that Jesus Christ represents humanity and Deity in
indivisible oneness (Micah 5:2; John 5:23; 14:9-10; Colossians 2:9).
We believe and teach that our Lord Jesus Christ accomplished our redemption through the shedding of
His blood and sacrificial death on the cross and that His death was voluntary, vicarious, substitutionary,
propitiatory, and redemptive (John 10:15; Romans 3:24-25; 5:8; 1 Peter 2:24). We teach that on the basis
of the efficacy of the death of Christ, the believing sinner is freed from the punishment, the penalty and
power, and one day even the very presence of sin; and that he is declared righteous, given eternal life, and
adopted into the family of God (Romans 3:25; 5:8-9; 2 Corinthians 5:14-15; 1 Peter 2:24; 3:18). Through
this loving condescension of the Son, He fully accomplished His task of grace-giving, which culminated
in His resurrection from the dead, and His ascension back to the Father, furnishing the grounds and
confirmation for the forgiveness of believing sinners (cf. respectively, Isaiah 52:13-53:12; Romans 6:111; Romans 1:4; 4:25; Acts 1:9). We further teach that our justification is made sure by His literal,
physical resurrection from the dead and that He is now ascended to the right hand of the Father, where He
now mediates as our Advocate and High Priest (Matthew 28:6; Luke 24:38-39; Acts 2:30-31; Romans
4:25; 8:34; Hebrews 7:25; 9:24; 1 John 2:1). We also teach that in the resurrection of Jesus Christ from
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the grave, God confirmed the Deity of the Son and gave proof that God has accepted the atoning work of
Christ on the cross. Jesus’ bodily resurrection is also the guarantee of a future resurrection life for all
believers (John 5:26-29; 14:19; Romans 1:4; 4:25; 6:5-10; 1 Corinthians 15:20, 23). Today, He is
building His church (Matthew 16:18) and continually ministers to her as the heavenly Advocate (e.g.
Hebrews 7:25; I John 2:1). As the Mediator between God and man (1 Timothy 2:5), the Head of His Body
the church (Ephesians 1:22; 5:23; Colossians 1:18), and the coming universal King, Jesus will reign on
the throne of David (Isaiah 9:6; Luke 1:31-33). He will return for His bride at the Rapture (1
Thessalonians 4:13-18), then will subsequently establish His millennial kingdom, reigning for a thousand
years on David’s throne in Jerusalem (e.g. Luke 1:31-33; Revelation 20). Furthermore, we teach that the
Lord Jesus Christ is the One through whom God will judge all mankind (John 5:22-23). He will
ultimately judge all believers (1 Corinthians 3:10-15; 2 Corinthians 5:10); living inhabitants of the earth
at His glorious return (Matthew 25:31-46); and unbelieving dead at the Great White Throne (Revelation
20:11-15); and will either reward or punish them all (e.g. Acts 17:30-31; 2 Corinthians 5:10; Revelation
20:11-15). He is the final Judge of all who refuse to place their trust in God the Father, and His Son as
Lord and Savior of the world (Matthew 25:14-46; Acts 17:30-31).
GOD THE SPIRIT
We believe and teach that the Holy Spirit, the third Person of the Godhead, is equal in nature with God
the Father and God the Son (e.g. Acts 5:3-4; 1 Corinthians 12:4-11, 18; 2 Corinthians 13:14). His divine
Personhood is attested in Holy Scripture by many references to His attributes of greatness and goodness.
As a divine Being, He is therefore eternal, underived, and possessing all the attributes of personality of
Deity, including intellect (1 Corinthians 2:10-13), emotions (Ephesians 4:30), will (1 Corinthians 12:11),
eternality (Hebrews 9:14), omnipresence (Psalm 139:7-10), omniscience (Isaiah 40:13-14), omnipotence
(Romans 15:13), and truthfulness (John 16:13). In perfect possession of all these divine attributes, He is
coequal and consubstantial with the Father and the Son (Matthew 28:19; Acts 5:3-4; 28:25-26; 1
Corinthians 12:4-6; 2 Corinthians 13:14; Jeremiah 31:31-34 with Hebrews 10:15-17). The Holy Spirit
glorifies neither Himself nor His gifts by ostentatious displays, but He does glorify Christ by
implementing His work of redeeming the lost and building up believers in the most holy faith (John
16:13-14; Acts 1:8; 1 Corinthians 12:4-11; 2 Corinthians 3:18). His aim is the glory of the Lord Jesus
Christ and of transforming believers into the image of Christ (John 16:7-9; Acts 1:5; 2:4; Romans 8:29; 2
Corinthians 3:18; Ephesians 2:22). We further teach that in His relationship to the Scriptures, the Holy
Spirit is their divine Author and Applier (e.g. 2 Samuel 23:2; 1 Corinthians 2:6-16; Ephesians 6:17; 2
Peter 1:21). He is also the divine Teacher, who guided the apostles and prophets into all truth as they
committed themselves to writing God’s revelation, the Bible (John 14:25-26; 16:13; 2 Peter 1:19-21). It is
also the work of the Holy Spirit to execute the divine will relative to all mankind. We recognize His
sovereign activity in creation (Genesis 1:2), the incarnation (Matthew 1:18), and the written revelation (2
Peter 1:20-21). The broad scope of His divine activity includes convicting the world of sin, of
righteousness, and of judgment (John 16:7-11).
We believe and teach that in His role of functional subordination within the economy of the Trinity, the
Holy Spirit principally bears divine witness to the Person and work of Christ in this age (e.g. John 15:26).
He is the divine Agent in the Father’s plan of salvation through the work of the Son (e.g. John 3:1-10;
16:8-11). The Holy Spirit has always been active in regeneration and renewal, i.e. in personal salvation
and sanctification, but in the New Covenant era, He is the supernatural and sovereign Agent in spiritual
regeneration by baptizing all believers into the Body of Christ (1 Corinthians 12:13). He is also
indwelling, adopting, sanctifying, instructing, empowering them for service, and sealing them unto the
day of redemption (Romans 8:9, 12-17; 2 Corinthians 3:6; Ephesians 1:13). Every believer possesses the
indwelling presence of the Holy Spirit from the moment of salvation, and it is the duty of all those born of
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the Spirit to be controlled by the Spirit (John 16:13; Romans 8:9; Ephesians 5:18; 1 John 2:20, 27). We
further teach that the work of the Holy Spirit in this age began historically at Pentecost, when He came
from the Father as promised by Christ (John 14:16-17; 15:26) to initiate and complete the building of the
Body of Christ, which is His church (1 Corinthians 12:13). All genuine disciples are baptized into Him
(by Christ), thus uniting them into one Body, the Universal Church (1 Corinthians 12:13; Ephesians 4:4).
We believe and teach that the Holy Spirit administers spiritual gifts (ministry opportunities) to the body
of Christ. We teach that He is sovereign in the bestowing of all His gifts for the perfecting of the saints,
and that speaking in tongues (known languages of the 1st Century) and the working of sign miracles in the
beginning days of the church were for the purpose of pointing to and authenticating the apostles as
revealers of divine truth, and were never intended to be characteristic of the lives of believers (1
Corinthians 12:4-11; 13:8-10; 2 Corinthians 12:12; Ephesians 4:7-12; Hebrews 2:1-4). Furthermore, the
Holy Spirit’s bestowal of miraculous gifts upon the apostles and those closely associated with them were
confined to the time when the foundation of Christ’s Church was being laid (Ephesians 2:20).
Instantaneous healings, for example, with the purpose of attesting to the presence of apostles were soon
replaced by prescribed means of prayer in the established Church (e.g. James 5:13-16). Therefore,
historically conveyed illustrations in the Old and early New Testament eras of special fillings or
empowerments for particular tasks have since been superseded by tangible evidences of His abiding
presence, e.g. the “fruit of the Spirit” (Galatians 5:22-23).
We believe and teach that seeking the revelatory gifts of the 1st Century Church is dangerously
subjective and potentially injurious for it is surely encouraging someone to seek additional forms of
revelation from God other than the completed revelation we find supremely and finally in His Word. We
also believe this view of seeking miraculous sign gifts to be a tacit denial of the doctrine of the
sufficiency of Scripture (2 Peter 1:3-4; John 10:10; Psalm 19:7-11; Psalm 119). We believe that it is the
duty of all believers to encourage one another to point to the sixty-six books of the Bible as his sole
source for revelation pursuant to a life of godliness. For believers to desire, seek, and to assume that they
are receiving additional forms of revelation for divine guidance outside the completed canon of the Word
of God is to invite confusion and breed a growing distrust for God’s already revealed truth. While we
wholeheartedly believe that God could continue to provide miracles in the world today as He alone may
sovereignly choose to do, as well as ordering all the events in the world as He does according to His own
providence, we deny that He is continuing to provide supernatural guidance to the Christian through
revelation apart from or in addition to His revealed Word as found in the Bible (2 Peter 1:19-21). There
are those who vigorously defend a position which maintains that their pursuit of these miraculous sign
gifts are in no way a seeking of additional forms of special revelation from God. They would further
contend that the miraculous gifts and their use today are in no way a denial of the doctrine of the
sufficiency of Scripture. Those who hold such views believe that these miraculous gifts are not a
supernatural revelation to the church body (at least not in the sense that the Holy Spirit’s inspired Word is
God’s exclusive revelatory agent in the world), but simply a non-revelatory way for the pursuit of mutual
edification of the church body. Those who subscribe to such a view, including, for instance, the spiritual
gift of prophecy, a gift seen by them as being non-revelatory but no less an important spiritual function
for the edification of the body, fail to properly understand the purpose of prophecy according to its Old
and New Testament definition and use. It is fully acknowledged that those who hold to such views
sincerely believe the Holy Spirit’s non-revelatory use of miraculous sign gifts in the contemporary church
is actually explained and commanded in Scripture for the edifying progress of the believer’s
sanctification. Those who believe and teach these things assume that this is an important means of
progressive sanctification. However, if it is being viewed by them as being on par with the Holy Spirit’s
using of His Word—the Bible, or even as a lesser edifying supplement to Holy Scripture, it is
nevertheless dangerous and is to be rejected as necessary or helpful to the Christian. We therefore affirm
that we are to seek only the knowledge and application of the Word of God, as revealed in the Bible, in
order to find any and all necessary spiritual direction and guidance (Hebrews 1:1-3; 4:12; 2 Peter 3:18).
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GOD, CREATION, PROVIDENCE, ANGELS, DEMONS, AND SATAN
CREATION
We believe and teach that God created, out of nothing, the physical universe and all that it contains,
including metaphysical beings, in six literal, twenty-four hour days (e.g. Genesis 1:1-31; Exodus 20:11;
Colossians 1:16; Hebrews 11:3). He also sustains, for His own purposes, the whole of that which He has
created (e.g. Colossians 1:17; Hebrews 1:3).
PROVIDENCE
We believe and teach the absolute sovereignty and providence of God (e.g. Psalms 103:19; 135:6; Isaiah
14:26-27; Daniel 4:34-35; Romans 8:28; Ephesians 1:11). His absolute sway is all inclusive, including,
for example, history (e.g. Daniel 2:20-21), circumstances of life (e.g. James 4:13-15), duration of life (e.g.
Job 14:5), manner of death (e.g. John 21:18-19), helpful acts of men (e.g. Isaiah 44:28-45:7), harmful acts
of men (Genesis 45:4-8; 50:20; Acts 4:27-28), salvation of sinners (e.g. 2 Thessalonians 2:13-14), eternal
punishment of ungodly men (e.g. Proverbs 16:4; Romans 9:22; 1 Peter 2:8; Jude 4), the greatest world
events (e.g. Revelation 13:8), seemingly trivial circumstances (e.g. Proverbs 16:33; Matthew 10:29-30),
etc. These truths, however, never nullify the responsibilities of created, moral beings (e.g. Acts 2:22-23).
ANGELS & DEMONS
We believe and teach the existence of angels which were apparently the first beings of God’s creation
(cf. Job 38:6-7 with Genesis 1:1; Exodus 20:11; Nehemiah 9:6; Colossians 1:16). In relation to men, these
created spirit beings currently have greater powers than human beings (e.g. 2 Peter 2:11), and yet, elect
angels can and do minister on behalf of elect people (Hebrews 1:14). Furthermore, someday, redeemed
people will actually judge angels (1 Corinthians 6:3). Morally, angels may be classified under two
headings: holy or elect angels (e.g. Mark 8:38; 1 Timothy 5:21) and fallen angels, or demons (e.g.
Matthew 25:41). There also seems to be various hierarchies of angels; for example, there are archangels
(cf. Michael, Jude 9), special attendants (e.g. Genesis 3:24; Isaiah 6:2, 6), and dimensions or levels of
authority within the angelic sphere (e.g. Colossians 1:16; Ephesians 3:10; 1 Peter 3:22).
SATAN
We believe and teach that at the head of all fallen angels stands Satan (e.g. Job 1:6-9, 12; Matthew 4:10).
He is also called the devil (e.g. Matthew 4:1, 5, 8, 11; 25:41; Revelation 12:9), the serpent (cf. Genesis
3:1-4, 14-15 with Romans 16:20; 2 Corinthians 11:3; Revelation 12:9), the dragon (e.g. Revelation 12:9;
20:2), Beelzebub (e.g. Mark 3:22), Abaddon or Apollyon (Revelation 9:11), Belial (2 Corinthians 6:15),
the evil one (e.g. Matthew 13:19, 39; 1 John 5:19), the tempter (e.g. Matthew 4:3), the ruler/prince (e.g.
Matthew 12:24; John 12:31; Ephesians 2:2), the god of this age (2 Corinthians 4:4), the accuser (e.g.
Zechariah 3), the adversary (1 Peter 5:8), the deceiver (Revelation 12:9), the enemy (e.g. Matthew 13:25,
28, 39), murderer (John 8:44), the father of lies (John 8:44), a roaring lion (1 Peter 5:8-9), etc. Subsequent
to his creation, Satan fell morally and, along with him, there followed a host of fallen angels, some of
which are bound today, while others are demons who roam the earth (e.g. Matthew 12:24; 25:41;
Revelation 9:1-11). Satan was the subtle instigator of mankind’s fall (e.g. Genesis 3; Romans 16:20).
Currently, he too roams the earth, but his ultimate end is guaranteed by the finished work of Christ. He
will be cast down during the Tribulation (Revelation 12:7-12), and then incarcerated during the
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Millennium (Revelation 20:1-3). After a temporary release and a final expression of rebellion (Revelation
20:7-8), he and his demonic hosts will be eternally consigned to the lake of fire (Revelation 20:10).
Although believers are in glorious union with Christ, we are not to be presumptuous so as to seek to
engage the Archenemy and his host. Our call is to be aware of his schemes (2 Corinthians 2:11), stand
defensively in all the spiritual provisions of God (Ephesians 6:10-18), and resist, not charge Satan,
thinking that we are ourselves are more powerful than he (James 4:7).
MAN AND SIN
MANKIND
We believe and teach that man is a direct and immediate product of the creative handiwork of God
(Genesis 2:7). Man was also created by God as male or female, biologically defined and distinct sexes
(Gen 1:27; 2:5‐23; 1 Corinthians 11:11‐15; Rom 1:26‐27), and formed by God Himself for each
individual (Ps 139:13‐14). Confusion between the two sexes is an abomination to Him (Leviticus 18:22;
Deuteronomy 22:5; Romans 1:26‐27; 1 Corinthians 6:9). God further created mankind in and according to
His own image and likeness (Genesis 1:26-27), and even after the fall, no matter how thoroughly distorted
that image has become, it has not been totally eradicated in man (Genesis 9:6; James 3:9). Man was
created free of sin with a rational nature, intelligence, volition, self-determination, and moral
responsibility to God (Genesis 2:7, 15-25; James 3:9). We teach that God’s intention in the creation of
man was that man should glorify God, enjoy God and His fellowship, live his life in the will of God, and
by this, accomplish God’s purpose for man in the world (Isaiah 43:7; Colossians 1:16; Revelation 4:11).
The reality of the image and likeness of God indicates that man, via his original creation, is to exercise
dominion over the earth. The grace of God in salvation, sanctification, and glorification focuses on the
renewing of this image until it is finally perfect and eternally established (e.g. Romans 8:29; 2
Corinthians 3:18).
DEPRAVITY
We believe and teach that through Adam’s one act of disobedience, he not only fell from his estate of
innocence into one of separation and alienation from God, but as our representative, he also plunged the
whole race into sin and death (e.g. Genesis 2:17; 3:1-7; Romans 5:12-21). We teach that in Adam’s sin of
disobedience to the revealed will and Word of God, man lost his innocence, incurred the penalty of
spiritual and physical death, became subject to the wrath of God, and became inherently corrupt and
utterly incapable of choosing or doing that which is acceptable to God apart from divine grace. With no
recuperative powers to enable him to recover himself, man is hopelessly lost. Man’s salvation is thereby
wholly of God’s grace through the redemptive work of our Lord Jesus Christ (Genesis 2:16-17; 3:1-19;
John 3:36; Romans 3:23; 6:23; 1 Corinthians 2:14; Ephesians 2:1-3; 1 Timothy 2:13-14; 1 John 1:8). We
teach that, because all men were in Adam, a nature corrupted by Adam’s sin has been transmitted to all
men of all ages, Jesus Christ being the only exception. All men are thus sinners by nature, by choice, and
by divine declaration (Psalm 14:1-3; Jeremiah 17:9; Romans 3:9-18, 23; 5:10-12). Consequently, all
persons from their conception and birth are innately unholy and stand condemned by condition (e.g.
Psalm 51:5; Ephesians 2:1, 3), and commission (e.g. Romans 1:18-3:20) before their Creator and Judge.
Man’s depravity is total in breadth (e.g. 1 Kings 8:46; Psalm 14:1-3; Isaiah 1:2-6; 53:6; Romans 3:9-20)
and depth (e.g. Ecclesiastes 9:3b; Jeremiah 17:9; Mark 7:14-23). Furthermore, all the functions of man’s
heart, i.e. rational, volitional, emotional, etc. are morally tainted by sin and perversity (e.g. Genesis 6:5;
Ecclesiastes 7:29; Ephesians 4:17-19), leaving mankind utterly hopeless and helpless in reference to any
kind of human-initiated reformation or rescue (e.g. Isaiah 64:5; Jeremiah 13:23; 1 Corinthians 2:14;
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Colossians 1:21-22). The realities are not only crucial for an accurate theology, but also for a biblically
acceptable methodology for ministry (1 Corinthians 2:1-5).
SALVATION
We believe and teach that the salvation of sinful men ultimately depends upon the sovereign grace of
God (e.g. Romans 9:16; Ephesians 2:8-9). This great truth, however, never nullifies or diminishes the
sinner’s responsibility of appropriating this salvation through his or her own personal act of repentance
and faith (Ezekiel 18:23, 32; 33:11; John 3:18-19, 36; 5:40; Romans 9:19-23; 2 Thessalonians 2:10-12;
Revelation 22:17). We emphatically deny that sovereign election contradicts or negates the responsibility
of man to repent and trust Christ as Savior and Lord (Ezekiel 18:23, 32; 33:11; John 3:18-19, 36; 5:40;
Romans 9:19-23; 2 Thessalonians 2:10-12; Revelation 22:17). The Bible is clear that salvation requires
true faith and genuine repentance and will be evidenced through the believing sinner’s ongoing
commitment to bow to the Lordship of Jesus Christ (however imperfectly), confirmed by evidences of
progressive obedience. Biblical Christianity is arduous but rewarding discipleship (cf. Matthew 28:19-20;
Luke 9:23-26, 62; 14:25-35; Acts 11:26). Further, the salvation which God sovereignly grants does not
also render mute the Christian’s responsibility to evangelize the lost (e.g. Romans 10:8-15). God has
appointed the end of His sovereign plan (salvation and eternal life), as well as the means to that end (the
evangelization of unbelievers). Since sovereign grace therefore includes the very means of receiving the
gift of salvation as well as the gift itself, sovereign election will always result in what God alone
determines. All whom the Father has elected, He will effectually call to Himself. All whom the Father
effectually calls to Himself will come in faith. And all who come in faith, the Father will receive (John
6:37-40, 44; Acts 13:48; Romans 8:30). We further teach that salvation is wholly by the grace of God and
is based solely upon the redemption of Jesus Christ, the merit of His life of perfect righteousness and His
shed blood, and not at all on the basis of human merit or works of any kind (John 1:12; Ephesians 1:7;
2:8-10; 1 Peter 1:18-19).
SOVEREIGN ELECTION
We believe and teach that God sovereignly and unconditionally chose, in Christ, all those whom He
would ever graciously regenerate, save, sanctify and glorify (Romans 8:28-30; Ephesians 1:4-11; 2
Thessalonians 2:13; 2 Timothy 2:10; 1 Peter 1:1-2). God’s sovereign plan of salvation was divinely
purposed in eternity past, that is, before the foundation of the world (e.g. Ephesians 1:4; Revelation 13:8),
including all of its provisions (e.g. the work of Christ and the Spirit) and processes (e.g. Titus 3:3-7).
Furthermore, on an individual, historical basis, His gracious intervention stands behind all the stages of
salvation, i.e. past, present (sanctification), and future (glorification) (Romans 8:29-30). From a
panoramic perspective, some vital constituent features of His salvation plan include unconditional
election (e.g. Deuteronomy 7:6-8; Amos 3:2; John 15:16; Acts 13:48; Ephesians 1:5, 11; 2 Thessalonians
2:13; 2 Timothy 2:10; 1 Peter 1:1-2), effectual calling (e.g. John 6:44-45; Romans 9:11; 1 Thessalonians
2:12; 2 Thessalonians 2:14), regeneration (Deuteronomy 30:6; Jeremiah 31: 31-34; John 3:1-10; Titus
3:5; James 1:18; 1 Peter 1:23, adoption (e.g. Romans 8:15; Ephesians 1:5), justification (e.g. Genesis
15:6; Habakkuk 2:4; Romans 3:20, 24, 26, 30; 4:1-5), faith (Genesis 15:6; Jeremiah 17:7; Romans 10:910; Ephesians 2:8; Hebrews 11:1; James 2), repentance (e.g. 2 Kings 17:13; Lamentations 5:21; Luke
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24:47; Acts 11:1; 20:21), conversion (e.g. Acts 15:19; 26:18) sanctification (e.g. Leviticus 20:22-26; John
17:17, 19; Acts 20:32; Ephesians 1:4; 5:26; 1 Thessalonians 4:3; Hebrews 2:11; 10:10; 12:14), eternal
security complemented by perseverance (including all means, be they in the form of assurance or of
warning; e.g. Romans 8; Philippians 1:6; 2 Timothy 2:19; Hebrews 6:4-6; 10:26-27). We teach that God’s
election of totally depraved sinners is unconditional and is according to the sovereign freedom of God’s
own will. Election is not related to any initiative of the sinner’s own part, or to God’s anticipation of what
they might do by their own will, or even in response to their foreseen faith. Rather, election is solely of
His sovereign grace and mercy (Romans 9:11, 16; Ephesians 1:4-7; Titus 3:4-7; 1 Peter 1:2).
We teach that election should not be looked upon as merely an abstract sovereignty. God is truly
sovereign, but He exercises this sovereignty in harmony with His other attributes, especially His
omniscience, justice, holiness, wisdom, grace, and love (Romans 9:11-16). This sovereignty will always
exalt the will of God in a manner totally consistent with His character as revealed in the life of our Lord
Jesus Christ (Matthew 11:25-28; 2 Timothy 1:9).
REDEMPTION
We believe and teach that redemption was fully and efficaciously accomplished by the Lord Jesus
Christ. Through His perfect life of obedience to God and His suffering and death, Christ purchased the
forgiveness of sins and the gift of perfect righteousness for all those who would ever repent and trust in
Him for salvation (Romans 5:18–19; 1 Corinthians 15:3; 1 Peter 3:18; cf. Mark 1:15; Acts 20:21). In His
atoning death, Christ bore in their place the punishment due them because of their sin (Isaiah 53:4–6;
Galatians 3:13; 1 Peter 2:24), thereby satisfying the demands of divine justice and fully propitiating the
wrath of God against them (Romans 3:21–26; 5:9; Hebrews 2:17; 1 John 4:10). Thus it can be truly said
that “there is now no condemnation for those who are in Christ Jesus” (Romans 8:1; Colossians 2:13–14).
We believe and teach that while the sacrificial death of Christ is of infinite worth and thus sufficient to
save all mankind, it was designed and intended by God the Father to atone only for the sins of the elect.
Christ’s death was not a potential atonement on behalf of all sinners in general, but rather a definite
atonement on behalf of those particular persons whom the Father chose in eternity past and had given to
the Son (Ephesians 1:4; John 6:37, 39; 10:29; 17:6, 9, 19–21). Thus, the Lord laid down His life for His
sheep (John 10:14–15, 26–30), for His friends (John 15:13); purchasing the church with His own blood
(Acts 20:28); giving Himself up for the church (Ephesians 5:25). In this way, we teach that all three
Persons of the Trinity are entirely unified in the work of redemption. We teach that redemption of the
elect was decreed by the Father in eternity past, was entirely and actually accomplished by the Son in the
fullness of time, and is applied to the sinner by the Holy Spirit in His work of regeneration. Thus, by His
atoning work, Christ rendered the salvation of the elect definite, such that none for whom Christ died will
ever perish (John 10:14–15; 27–30). And by His regenerating work, the Holy Spirit renders the salvation
of the elect actual, applying the benefits of Christ’s efficacious work to all whom the Father has chosen.
We believe and teach that the particularity of Christ’s atonement in no way undermines the universal,
genuine offer of the gospel to all persons. The death of Christ rather establishes the Christian’s duty to
proclaim the gospel to all, confidently announcing that whoever believes will be saved (Matthew 28:18–
20; John 3:16; 6:37; Revelation 22:17).
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SPRITUAL REGENERATION
We believe and teach that spiritual regeneration is a supernatural work of the Holy Spirit by which the
divine nature and divine life are given (John 3:3-7; Titus 3:5). It is instantaneous and is accomplished
monergistically, solely by the power of the Holy Spirit through the instrumentality of the Word of God
(John 5:24; James 1:18; 1 Peter 1:23).
We believe and teach that in his natural state, the unrepentant sinner cannot see the glory of Christ and
His gospel, and thus refuses Him who is most precious because he is blind to His value (2 Corinthians
4:4). Yet through the sovereign miracle of regeneration, God shines in the heart of His elect to give the
Light of the knowledge of the glory of God in the face of Christ (2 Corinthians 4:6). The eyes of his heart
being thus enlightened, for the first time the sinner properly esteems the worthlessness of sin and the
infinite worth of Christ. As a result of this divine quickening, the repentant sinner, so enabled by the Holy
Spirit, responds in faith to the divine provision of salvation. Therefore, we teach that regenerating grace is
irresistible because the glory of God in the face of Christ, properly perceived, is irresistible. Genuine
regeneration is manifested by fruit that is worthy of repentance, as demonstrated in righteous attitudes and
holy conduct. Good works are the proper evidence and fruit of regeneration (1 Corinthians 6:19-20;
Ephesians 2:10), and will be experienced to the extent that the believer submits to the control of the Holy
Spirit in his life, through faithful obedience to the Word of God (Ephesians 5:17-21; Philippians 2:12b;
Colossians 3:16; 2 Peter 1:4-10). This obedience brings the believer into ever increasing conformity to the
image of our Lord Jesus Christ (2 Corinthians 3:18). Such conformity is climaxed in the believer’s
complete glorification at Christ’s coming (Romans 8:17; 2 Peter 1:4; 1 John 3:2-3).
JUSTIFICATION
We believe and teach that justification before God is the act of God (Romans 8:33) in which He declares
righteous those who, by His irresistible grace, repent of their sins (Luke 13:3; Acts 2:38; 3:19; 11:18;
Romans 2:4; 2 Corinthians 7:10; Isaiah 55:6-7), turn to Christ in faith (Acts 16:31; 20:21; Romans 1:16;
3:22, 26; Galatians 3:22) and confess Him as sovereign Lord (Romans 10:9-10; 1 Corinthians 12:3; 2
Corinthians 4:5; Philippians 2:11). We teach that the sole basis of the believer’s justification is the
righteous life, death, and resurrection of Christ. Christ’s righteousness consists in His rendering perfect
obedience to all of God’s commandments, thus attaining as a man to the perfect standard of God’s
righteousness in thought, word, and deed (Isaiah 53:9, 11; Matthew 3:15; Romans 3:21–22; 8:3; 2
Corinthians 5:21; Galatians 4:4; Hebrews 4:15). This includes His obedience unto death on the cross in
order to pay the penalty for sin (Philippians 2:8), as well as His resurrection from the dead by which His
righteousness is vindicated (Romans 4:25). It is this perfect righteousness, both in His life and death, with
which believers are clothed in union with Christ and which is the sole ground of our acceptance with God
(Galatians 3:27; cf. 2 Corinthians 5:21).
We believe and teach that in justification, righteousness is not infused into the believer, nor is it attained
by any virtue or work of man (Romans 3:20; 4:6; 5:18–19). Rather, the perfect righteousness of Christ is
counted, reckoned, or imputed to the believer through the instrumentality of faith (Romans 3:28; 4:4–5; 1
Corinthians 1:30; 2 Corinthians 5:21; Philippians 3:9). Neither the possession of faith nor the act of
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believing is that which is imputed; rather, faith is the instrument through which Christ’s righteousness is
imputed. We teach that along with the imputation of Christ’s righteousness to the believer, God also
imputes the believer’s sin to Christ, such that through His suffering and death, Christ paid the penalty of
the believer’s sin by bearing the wrath of God in his place (Galatians 3:13; Colossians 2:14; 1 Peter 2:24).
By this double imputation, God declares sinners righteous by faith alone, while never setting aside the
demands of His holy justice (Matthew 5:17; Romans 3:31; 10:4). In this way, He is vindicated as both
“just and the justifier of the one who has faith in Jesus” (Romans 3:26).
ETERNAL SECURITY
We believe and teach that all the redeemed, once truly saved, are kept by God’s power and are thus
secure in Christ forever (John 5:24; 6:37-40; 10:27-30; Romans 5:9-10; 8:1, 31-39; 1 Corinthians 1:4-8;
Ephesians 4:30; Hebrews 7:25; 13:5; 1 Peter 1:5; Jude 24). We teach that it is the privilege of believers to
rejoice in the assurance of their salvation through the testimony of God’s Word, which, however, clearly
forbids the use of Christian liberty as an occasion for sinful living and carnality (Romans 6:15-22; 13:1314; Galatians 5:13, 25-26; Titus 2:11-14). Those who once professed faith and subsequently deny the
Lordship of Jesus Christ demonstrate by their departing from the faith means that they were never true
Christians in the first place (1 John 2:19). All true believers, however, will surely persevere in the faith
because they are preserved by God to do so. Jesus Christ declares that all true Christians will be raised by
Him on the last day (John 10:28-30; cf. also John 6:39-40; Romans 5:1-11; Romans 8:31-39). Those who
have genuine union with Christ will ultimately persevere with Christ through all the trials, tests, and
temptations of this life. Believers in Jesus are eternally secure in their relationship with Him. Passages in
Scripture which appear to contradict this teaching do not in fact do so. When all the various passages are
studied in their proper contexts and their truths synthesized, the Bible clearly teaches that once true
salvation has been granted by God, a believer cannot lose their salvation (1 Thessalonians 5:23-24; 1
Corinthians 1:8-9; Colossians 3:1-4; Jude 24-25). Perseverance is therefore that gracious work of the
triune God in believers whereby He enables them to fight the good fight of faith from the very point of his
conversion until that moment they are brought into His presence. Because the believer is saved by God’s
supernatural power, the regenerating work of the Holy Spirit can never be reversed so that the new life
that He creates is somehow subverted, reversed or destroyed. He who begins this good work of salvation
will perform and perfect it until the day of Jesus Christ (Philippians 1:6). While there are certainly false
professors of faith in God, and while true believers can fall into grievous sin (Galatians 6:1-5), and may at
times act like unbelievers to an extent, the truly regenerate will nevertheless always repent and return to
new levels of obedience to God. True believers persevere because God preserves them.
SANCTIFICATION
We believe and teach that as Christians, God has saved us to be holy and consequently to do good
works. This holiness has both fixed and progressive aspects. Our sanctification—the process by which we
become holy—has three sequential manifestations: our standing before God has been perfected for
eternity (Acts 20:32; 1 Corinthians 1:2, 30; 6:11; 2 Thessalonians 2:13; Hebrews 2:11; 3:1; 10:10, 14;
13:12; 1 Peter 1:2), a state that cannot be altered (called Positional Sanctification); second, now that God
possesses us, He makes us alive so that we can grow spiritually and find victory over sin by means of
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God's grace resources: the Spirit of God, the Word of God and the people of God (called Progressive
Sanctification. John 17:17, 19; Romans 6:1-22; 2 Corinthians 3:18; 1 Thessalonians 4:3-4; 5:23); finally,
we await a day in which God will glorify us (bring us to Glory and equip us to be there) at which time
God will perfectly complete our maturity so that it corresponds to the position in Christ He already has
given to us (called Glorification).
We believe and teach that through daily obedience to the Word of God and the empowering of the Holy
Spirit, the believer is able to live a life of increasing holiness in conformity to the will of God, becoming
more and more like our Lord Jesus Christ (John 17:17, 19; Romans 6:1-22; 2 Corinthians 3:18; 1
Thessalonians 4:3-4; 5:23). We teach that every saved person is involved in a daily conflict—the new
creation in Christ doing battle against indwelling sin—but adequate provision has been made for victory
through the power of the indwelling Holy Spirit. The struggle nevertheless stays with the believer all
through this earthly life and is never completely ended. All claims to the eradication of sin in this life are
unscriptural. Eradication of sin is not possible, but the Holy Spirit does provide for victory over sin
(Galatians 5:16-25; Ephesians 4:22-24; Philippians 3:12; Colossians 3:9-10; 1 Peter 1:14-16; 1 John 3:59).
We believe and teach separation from sin is clearly called for throughout the Old and New Testaments,
and that the Scriptures clearly indicate that in the last days apostasy and worldliness shall increase (2
Corinthians 6:14-7:1; 2 Timothy 3:1-5). We teach that, out of deep gratitude for the undeserved grace of
God granted to us, and because our glorious God is so worthy of our total consecration, all the saved
should live in such a manner as to demonstrate our adoring love to God and so as not to bring reproach
upon our Lord and Savior. We also teach that separation from all religious apostasy and worldly, sinful
practices is commanded of us by God (Romans 12:1-2, 1 Corinthians 5:9-13; 2 Corinthians 6:14-7:1; 1
John 2:15-17; 2 John 9-11). We teach that believers should be set apart unto our Lord Jesus Christ (2
Thessalonians 1:11-12; Hebrews 12:1-2) and affirm that the whole of the Christian life is one of obedient
righteousness that reflects the teaching of the Beatitudes (Matthew 5:2-12) and a continual pursuit of
holiness (Romans 12:1-2; 2 Corinthians 7:1; Hebrews 12:14; Titus 2:11-14; 1 John 3:1-10).
MARRIAGE, DIVORCE AND REMARRIAGE
We believe and teach that marriage was given by God as part of His common grace, and that it has no
meaning other than as He has provided (Genesis 2:24). We teach that marriage is subject to the curse of the
fall of mankind, but this curse does not change the definition of marriage established at creation (Genesis
3:1-20; Matthew 19:4-6; 1 Corinthians 7:2). Believers, living in obedience to Holy Scripture and under the
control of the Holy Spirit, can begin to experience peaceful, productive, and fulfilled marriage as intended
by God. We teach that the marriages of believers are to illustrate the loving relationship of Christ and His
church, with the husband loving his wife as Christ loves the church and the wife responding to her
husband’s loving leadership as the church responds to Christ (Ephesians 5:22-33).
We believe and teach that as believers’ marriages are to illustrate Christ’s relationship with His church,
believers should choose to marry those who share their faith and regenerate life (1 Corinthians 7:29; 2
Corinthians 6:14-16). We teach that the term “marriage” has only one meaning and that is marriage
sanctioned by God which joins one man and one woman in a single, exclusive union, as delineated in
Scripture (Genesis 2:24; Matthew 19:4-6). We teach that marriage is always a public, formal, and officially
recognized covenant between a man and a woman. We teach that without such a covenant, which may
include a “common law marriage,” where valid in specific cases under pertinent law, prolonged conjugal
cohabitation does not establish, and is not equivalent, to marriage. Biblically, such a relationship is
fornication, requiring repentance of such behavior. We teach that where no such covenant exists, or can be
discerned, between a cohabiting couple prior to coming to faith in Christ, family units should be preserved
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to the extent possible and, if otherwise appropriate, solemnization encouraged. We teach that where a valid
marriage has been established prior to coming to faith in Christ, the couple should remain married (1
Corinthians 7:12-16). We teach that God hates divorce, permitting it only where there has been unrepentant
sexual sin or desertion by an unbeliever (Matthew 5:31-33; 19:3-12; 1 Corinthians 7:8-16). We teach that
remarriage is permitted to a faithful partner, but only when the divorce was on biblical grounds (Matthew
19:3-12; Mark 10:1-12).
We believe and teach that both male and female equally bear the image of God (Genesis 1:26-27).
Although they share the same essence of being, there are nevertheless functional distinctions and
subordinations. These differences, biblically based upon creation and not cultural biases, are significant
for both Christian families and the greater body within a local church setting, to say nothing about the
larger body of Christ (e.g. 1 Corinthians 11:1-16; Ephesians 5:22-33; 1 Timothy 2:8-15; Titus 2:3-5; 1
Peter 3:1-6). God’s original intention for male and female image-bearers is that they be united as a
married couple (unless granted the grace for singleness by God) into a permanent bond, graphically
designated “one flesh” (i.e. marriage), for the purpose of companionship and so that they might be fruitful
and multiply. God was pleased to ordain marriage as the first institution for mankind. Each of the
relational partners in the design of God is to complement the other in all areas of their being (Genesis
2:18-25).
SEXUALITY
We believe and teach that God intends sexual intimacy to occur only between a man and a woman who
are married to each other. The marriage relationship between male and female is why the sin of
homosexuality, being “against nature” (Romans 1:26), violates the original order of God’s creation, and
therefore, all who practice it stand under the condemnation of God. The only remedy, as in the case of all
sinful actions, is God’s gracious salvation appropriated by biblical repentance and manifested in and by
the fruit of sexual obedience (1 Corinthians 6:9-11). We teach that God has commanded that no intimate
sexual activity be engaged in outside of a marriage between a man and a woman. We teach that any form
of sexual immorality, such as adultery, fornication, homosexuality, bisexual conduct, transvestism,
bestiality, incest, pedophilia, and pornography, in desire or behavior, is sinful and offensive to God. Any
attempt to change one’s sex or disagreement with one’s biological sex, is also sinful and offensive to God.
We teach that homosexuality is subject to God’s wrath of abandonment, is a matter of choice and not
inherited status, and epitomizes man’s ungrateful rebellion against God. We teach that every person,
including those who are sinning sexually, must be afforded compassion, love, kindness, respect, and
dignity. Hateful and harassing behavior or attitudes directed toward any individual are to be repudiated and
are not in accord with Scripture or the doctrines of the church. We teach that the faithful proclamation of
Scripture, including the call to repentance, does not constitute hate speech, or hateful and harassing
behavior, but is instead a fundamental part of the church’s loving mission to the world. We teach that God
offers redemption and forgiveness to all who confess and forsake their sin, including sexual sin, seeking
His mercy and forgiveness through Jesus Christ. We teach that His forgiveness is total and complete and
that God imputes the full righteousness of Christ to the believing sinner. We teach that the forgiven sinner
has been cleansed from the guilt of sin, set apart unto God, or made holy, and justified before Him. We
teach that any man or woman who has received that forgiveness, which is found only in Christ, and is
therefore a “new creation,” is able to persevere in purity and progressively pursue a way of life that pleases the
Lord by the power of the Holy Spirit.
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THE CHURCH
We believe and teach that in the current era, commencing at Pentecost (Acts 2), Christ is building His
Church (Matthew 16:18). The Church of which Christ is the Head (e.g. Ephesians 1:22; Colossians 1:18)
is variously depicted as His Body (e.g. Romans 12:5; 1 Corinthians 12:13), His Bride (e.g. 2 Corinthians
11:2), a building, spiritual house, or sanctuary (e.g. 1 Corinthians 3:9, 16-17; 6:19; 2 Corinthians 6:16;
Ephesians 2:20-22; Colossians 2:7; 1 Peter 2:5), branches of which He is the life source (John 15:1-8), the
flock of the Shepherd (e.g. John 10:11; 1 Peter 2:25), etc. This Church exists both universally (i.e. the
total number of genuine disciples throughout Church history) and locally (i.e. historically in localized
assemblies). Although salvation is bestowed and appropriated individually, the Scriptural focus is always
upon the Corporate Body within which the individual is to be a complementary, contributing member
(e.g. Romans 12:3-8; 1 Corinthians 12:4-27). Christ establishes and oversees this unity and diversity in
order that the local Church might become the primary context for worship and service, especially
including edification and evangelism (e.g. Ephesians 4:1-16). The primary purpose of the Church,
whether viewed from the local perspective or the universal scope, is to glorify God (e.g. Ephesians 1:214; 3:21). The Scriptures establish two categories of office within the Church: elders (also designated
overseers or bishops, and pastor-teachers) and deacons (e.g. Philippians 1:1) to lead and serve the flock
under Christ. Those who serve in these capacities must be qualified Biblically (e.g. 1 Timothy 3:1-13;
Titus 1:5-9; 1 Peter 5:1-5) by being men of noteworthy integrity (i.e. above reproach). They must be
characterized by an unwavering love and commitment to their own wives, never having had any
polygamy or current infidelity in their lives. Deaconesses must be similarly qualified for service within
the Body (e.g. 1 Timothy 3:11). The elders/overseers/pastors/teachers who have been given a divinely
delegated authority are especially accountable for the spiritual welfare of their Master’s flock. He will
judge not only them and their guidance of His sheep, but also the flock’s expected submission to their
spiritual direction (e.g. Hebrews 13:7, 17). Since the primary purpose of the Church is to glorify God, it is
His ordained context for both discipleship and discipline. Everything in particular carried out by the
Church must be done appropriately and in order (e.g. 1 Corinthians 14:40). Within the context of its
assembled fellowship (e.g. Acts 20:7; 1 Corinthians 14:19, 23, 28-35; Hebrews 10:24-25) the primary
ordinances of believers’ baptism by immersion (e.g. Matthew 28:16-20; Romans 6:1-14) and communion
(e.g. 1 Corinthians 10:14-22; 11:17-34) are to be perpetuated. It is also the context for preserving purity
(cf. Leviticus 11:44; 20:24-26; 1 Peter 1:4-16) including the Scriptural obligations of discipline and
separation from sinful living (e.g. Matthew 18:15-17; Romans 16:17-18; Corinthians 5:1-8; 2 Corinthians
2:5-11; 6:14-7:1; Galatians 6:1; Ephesians 5:11-13; 1 Thessalonians 5:14; 2 Thessalonians 3:6-15; Titus
3:9-11; 2 John 7-11). Each local church is independent or autonomous in status although there may be
occasions of interdependence among local assemblies of the same mindset and loyalty to the Lord and His
Word (e.g. Acts 15:19-31; Romans 15:26-27).
LAST THINGS (ESCHATOLOGY)
We believe and teach that the study of eschatology is to have primarily an ethical effect on the people of
God (e.g. 1 John 2:28-3:3; 2 Peter 3:10-14). Individual eschatology involves Biblical considerations of
death, the intermediate state, resurrection, judgment, and the final state. Personal conscious being is not
interrupted by physical death (e.g. Luke 16:19-31). For the believer, his soul/spirit is ushered immediately
into the presence of Christ at physical death (e.g. 2 Corinthians 5:1-8) until the time of the Rapture when
he along with those disciples physically alive at the first phase of our Lord’s return (e.g. 1 Thessalonians
4:13-17) will receive bodies suited for a new, ultimately eternal order (e.g. 1 Corinthians 15:12-58;
Philippians 3:20-21). These redeemed ones all are part of the first resurrection (Revelation 20:4-6). The
souls/spirits of the unregenerate at physical death also continue, but in conscious torment until the final
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(i.e. “second”) resurrection which will be followed by the final judgment (e.g. Revelation 20: 13-15).
Although it is difficult to organize and correlate the two kinds of resurrection and Biblical references to
the various judgments, the overarching facts are transparently clear. All men will experience a bodily
resurrection: the saved to eternal life and overwhelming joy; the unsaved to eternal separation and
everlasting punishment (e.g. Daniel 12:2-3; Matthew 25:31-46; John 5:19-29; 2 Thessalonians 1:6-11).
Cosmic eschatology comprehensively takes in both the consummation of history and the completion of
God’s eternal plan. The universal kingdom or reign of God (e.g. Psalm 145:13) will be completely and
finally established to remain unchallenged (e.g. 1 Corinthians 15:24-28). According to that dimension of
His sovereign plan mediated through time, space, and history, the final stage of His Kingdom over the
present cosmos draws nearer in an accelerating manner. His covenant and kingdom promises are being
fulfilled in successive order. Although significant spiritual dimensions of the kingdom began in
conjunction with the first coming of Christ, the King will return again to fulfill God’s many promises
regarding the nation of Israel (e.g. Ezekiel 37; Romans 10-11). As it was prior to His first coming, in that
it was not easy to discern a two-staged coming of Christ from the Old Testament Scriptures, so it will be
prior to His second coming. The two phases of His final coming, normally designated as Rapture and
Revelation, are most often mentioned side-by-side without clear distinctions in the New Testament
contexts (e.g. 1 Thessalonians 2:19; 2 Thessalonians 2:1; 2:8; 2 Timothy 4:1; Titus 2:13). What is crystal
clear, however, is the fact of both the Rapture (e.g. John 14:1-3; 1 Corinthians 15:51-53; 1 Thessalonians
4:17) and the Revelation which will launch and establish His Millennial Kingdom on earth (e.g. 2 Samuel
7:1-17; Psalm 89:4, 29, 34; Jeremiah 31:31-34; Daniel 7:13-14; Revelation 19:1-20:4). His two-phased
coming is presented in the New Testament as being near or imminent, although its timing is unknown to
men (e.g. Mark 13:33-37; 1 Thessalonians 5:1-11). Furthermore, as clear as the fact of the Rapture is, its
timing in relationship to Daniel’s Seventieth Week or the Tribulation remains open to at least four
theological interpretations (i.e. pre-, mid-, pre-wrath, and post-tribulation), each exhibiting some strengths
and some weaknesses. Once again, the primary responsibility of the true disciple is to wait expectantly
and serve faithfully until He comes. After Christ’s 1000-year reign on the throne of David, Satan will be
loosed briefly after his millennial confinement for one more insurrection (Revelation 20:7-9). Then, he
will be defeated and eternally confined to the lake of fire (Revelation 20:10). After that the final judgment
of all the unrighteous will take place (Revelation 20:11-15), and the new heaven and the new earth will be
established launching eternity (Revelation 21-22).