THEOLOGICAL BELIEFS

We teach that the sixty-six books of the Old and New Testaments together constitute the Bible, which is God's special revelation to humanity (Galatians 1:11–12; 1 Thessalonians 2:13). The Bible is the only sufficient, infallible, and authoritative rule for faith and conduct and it is the final standard and absolute truth in all matters pertaining to faith and life (Psalm 19:7, 119:4; Matthew 4:4; John 17:17; 2 Timothy 3:15–17).

We teach that the Holy Spirit moved the authors (2 Peter 1:21) to record His inspiration verbally (each word) and plenary (as a whole) without overriding their personality or education (2 Timothy 3:16; Hebrews 1:1; Acts 3:21) so that the Scriptures are without error in the original autographs (Psalm 119:160). These writings were inspired by God and authoritative from the moment they were written. Furthermore, the Church did not confer authority upon them, but rather recognized that which God had already established. The Lord Jesus Christ bore witness to the canonical authority of the Old Testament in Luke 24:44, and He anticipated the coming revelation of the New Testament in John 14:25–26 and John 16:12–15. Upon the completion of the Canon, God’s work of Special Revelation came to a close (Revelation 22:18–19).

We further teach that God has providentially preserved His Word throughout history so that His truth remains trustworthy, authoritative, and accessible for all generations. Though copies and translations vary, God’s revealed message to mankind has been faithfully preserved in the 66 books of the Bible (Isaiah 40:8; Matthew 24:35; Psalm 12:6–7; 1 Peter 1:25).

We teach that the message of Scripture is clear and understandable, progressive in nature, unfolding God’s redemptive plan and promises for the salvation of His elect throughout history. Each passage possesses one true, divinely intended meaning (2 Peter 1:20–21), though many applications may rightly proceed from it. The scriptures are to be interpreted literally (i.e. in a normal, straightforward sense), unless specifically called to do otherwise by authorial intent. The intended meaning is to be found by the illuminating work of the Holy Spirit (1 Corinthians 2:12–14; 1 John 2:20) guiding our diligent and prayerful study of a passage’s historical background, lexical and grammatical components, as well as the literary genre and authorial intent (2 Timothy 2:15).

Since the Bible is God’s revelation to us, each person has the responsibility to personally and prayerfully discern the true meaning of Scripture (Acts 17:11) by using the hermeneutics listed above, under the illumination of the Holy Spirit, for the purpose of submitting to its message and authority (Psalm 119:4). The truth of Scripture stands in judgment of men; never do men stand in judgment of it.

We teach that there is only one true and living God (Deuteronomy 6:4; 1 Corinthians 8:4; Ephesians 4:5–6; James 2:19). While He may be called “Lord,” “God,” “Father,” and other titles, He has revealed His name to be “Yahweh” (Exodus 3:14, 6:2–3, 15:3), which is occasionally translated as “Jehovah” in some Bible translations.

Yahweh subsists as three Persons: Father, Son, and Holy Spirit (Matthew 28:19; 2 Corinthians 13:14). Each Person is uncreated and without beginning or end. Each Person is equally divine, distinct, eternal, and deserving of our worship and obedience. The Trinity operates inseparably, meaning that the Father, Son, and Holy Spirit act in perfect unity. Although one person or another may be emphasized as carrying out the will of the Triune Godhead in a particular work, no one person does any work exclusive of the other two persons.

As our Creator, Yahweh sustains the created universe (Colossians 1:16–17; Hebrews 1:3). He is omnipotent and omnipresent (Jeremiah 23:24), never changing (Malachi 3:6), never losing power (Isaiah 40:28). He is merciful (2 Corinthians 1:3), compassionate (Exodus 34:6), loving (1 John 4:8), and forgiving (Psalm 86:5). He is also holy (Leviticus 19:2), righteous (Psalm 145:17), and has wrath towards sin (Nahum 1:2; Romans 1:18). It is in Him that we live, move, and exist (Acts 17:28).

We further teach that the Earth is not the product of evolution or theistic evolution, but of divine command, created by God out of nothing (ex nihilo) in six literal, 24-hour days. Likewise, we teach that the straightforward message of Scripture presents creation as being on the order of thousands and not millions of years old.

We teach that God the Father is an infinite, personal spirit (John 4:24), perfect in all attributes (Matthew 5:48) and is distinct from all that He has created (Genesis 1:1; Romans 1:25; Numbers 23:19). He sustains and rules His universe in a sovereign, wise, and loving way (Acts 14:15–17; Romans 11:36). He has decreed all things that come to pass, without approving sin (Habakkuk 1:13; Psalm 5:4), with the intent of drawing glory to Himself (Isaiah 6:3; 1 Chronicles 29:11; Ephesians 1:11–12; Revelation 1:6). He both hears and answers prayer (Matthew 21:22; 1 Peter 3:12) and saves all who come to Him through faith in Jesus Christ (John 3:16; 1 Peter 1:3). As Creator, He is the Father to all humanity (Acts 17:24–29), but He is the spiritual Father only to believers (Romans 8:14–15; Galatians 3:26).  

We teach that Jesus Christ is fully God (John 1:1–3, 20:28; Colossians 2:9; Titus 2:13) and fully man (1 Timothy 2:5; Hebrews 2:14); yet without sin (2 Corinthians 5:21; Hebrews 4:15; 1 Peter 2:22). These dual natures are without confusion, change, division, or separation, yet they remain distinct within the one Person of Jesus. He was incarnated (John 1:14; Galatians 4:4) through the virgin birth (Isaiah 7:14; Matthew 1:18; Luke 1:35) for the purpose of revealing God (John 14:9) and providing redemption (Hebrews 2:17, 9:12). 

 We further teach that Jesus honored the divine Law by His perfect obedience, and He accomplished salvation for the elect by His atoning work on the cross (Hebrews 10:12) that involved the shedding of His blood and sacrificial death (Revelation 5:9). His voluntary and substitutionary offering (2 Corinthians 5:21; Romans 5:8), predestined from eternity past (Acts 2:23), is the only suitable means to propitiate God’s wrath (1 John 4:10). After His death, Jesus rose bodily on the third day (1 Corinthians 15:4), ascended into heaven (Luke 24:51) and currently rules at the right hand of God the Father as the believer’s Advocate (1 John 2:1), High Priest (Hebrews 7:26), Mediator (1 Timothy 2:5) and Head (Colossians 1:18). He is the Lord (Luke 6:46) and King (Revelation 19:13,16) and the only acceptable Savior available to mankind (Acts 4:12; John 14:6). 

 We also teach that Jesus spiritually indwells (Romans 8:9–10) His regenerate people individually through their union with Him (Galatians 2:20, 4:6; John 15:5; Ephesians 2:10) and corporately as His Body (Ephesians 1:23; 1 Corinthians 12:27). Furthermore, the day will come in which He will personally and visibly return in power and glory for His Bride, the Church (John 14:3; Acts 1:11). He will judge all mankind (Acts 17:31; John 5:22) and consummate His mission to redeem a people for His kingdom (Revelation 1:5–6; 1 Peter 2:9; Titus 2:14; Galatians 1:4).

We teach that the Holy Spirit is a divine Person, possessing all the attributes of personality and deity (Acts 5:3–4). The Spirit indwells every believer of the New Covenant (John 14:17; 1 Corinthians 6:19) at the moment of salvation (Romans 8:9), baptizing them into the body of Christ (1 Corinthians 12:13). He convicts the world of sin (John 16:8), regenerates sinners for salvation (Titus 3:5), illuminates the Scripture (1 Corinthians 2:14–15) and continually transforms believers into the image of Christ (2 Corinthians 3:18). The Holy Spirit fills believers that are in submission to God (Ephesians 5:18) and seals them for the day of redemption (Ephesians 1:13). He sovereignly administers spiritual gifts to every member of the Church (1 Corinthians 12:7, 11) with the intent of glorifying Jesus Christ (John 16:14). 

 Spiritual Gifts: We teach that the triune God (Ephesians 4:7–8; 1 Corinthians 12:4–11) has given two kinds of spiritual gifts to the Church—these being miraculous gifts and ministering gifts (Romans 12:6–8; 1 Corinthians 12:8–10, 28). The miraculous gifts (e.g., prophecy, miracles, healing, languages, and interpretation of languages) were temporary in nature (1 Corinthians 13:8–13) and given to the Church in the apostolic age to establish the foundation of the Church (Ephesians 2:20). Their two-fold purpose was to authenticate the apostolic messenger (2 Corinthians 12:12; Romans 15:19) and to confirm the apostolic message (Hebrews 2:4). Thus, once the Canon was completed, only the ministering gifts remain operative today.

We teach that God created spirit-beings called angels (Psalm 148:1–5; Ephesians 6:12; Colossians 1:16; Hebrews 1:14) who worship Him, serve Him and carry out His directives (Luke 2:9–14; Hebrews 1:6–7; Revelation 5:11–14, 19:10). We further teach that one of these angels, Satan, rebelled against God and fell from his original state, leading one-third of the angels into sin (Revelation 12:4; Jude 6). As the chief adversary of God's people, and as the god of this world (2 Corinthians 4:4), Satan must be continually resisted by believers (Ephesians 6:13–18; James 4:7). The final destiny of Satan and all fallen angels will be the Lake of Fire (Matthew 25:41; Jude 6; Revelation 20:10).

We teach that on the sixth literal day of creation (Genesis 1:31), God created man and woman in His own image and likeness (Genesis 1:27). The chief purpose for their creation was to bring glory to God (Isaiah 43:7; Romans 11:36; Colossians 1:16). Man was initially 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). Yet, man rejected God’s benevolence and revealed will (Genesis 3:6) and thus incurred the penalty of physical and spiritual death (Genesis 2:17).

 Furthermore, man has been created with an eternal soul and will exist for eternity, either as redeemed to be part of God’s eternal kingdom or to receive the wrath due for sin and be cast into the lake of fire for eternal torment (Matthew 25:46). 

 We teach that Adam’s sin is imputed to all humans and this original sin causes separation from God beginning at the point of conception (Psalm 51:5; Romans 5:12). Except for Jesus, all humans are sinners by nature, by choice and by divine declaration (Matthew 15:18–20; John 3:19; Romans 3:9–18, 23). 

 We further teach that unredeemed man is at enmity with God (Ephesians 2:16), subject to His wrath (Romans 1:18; Ephesians 2:3); utterly incapable of choosing God (Jeremiah 13:23; Matthew 19:25–26; John 6:44) or doing that which is acceptable to God apart from divine grace (Hebrews 11:6; Romans 8:8). Therefore, he remains at the mercy of God’s grace to obtain salvation (Romans 11:5–6; Ephesians 2:8–9; Titus 3:5). 

 We also teach that life begins at conception (Psalm 139:13–16; Jeremiah 1:5; Luke 1:41–44) and from the beginning, mankind was created by God as either male or female (Matthew 19:4); distinct sexes that are biologically defined and divinely imparted to each individual at conception (Genesis 1:27, 2:5–23; Job 3:3; Psalm 139:13–14; 1 Corinthians 11:3–15). 

 Furthermore, we teach that God has defined marriage as a lifelong covenant between one man and one woman (Genesis 2:24; Matthew 19:5; cf. Malachi 2:14). Sexual intimacy is a gift from God to be cherished and reserved for the right relationship between one man and one woman within the context of the covenant of marriage (Genesis 1:27–28, 2:24–25; Proverbs 5:18–19; 1 Corinthians 7:3–5). Yet because of sin and the Fall, mankind has distorted this gift and often pursues its expression in illicit and corrupt ways. Therefore, we also teach that all sexual intimacy outside the God-ordained covenant of marriage between one man and one woman is sinful (Exodus 20:14; Leviticus 18:1–30; Matthew 5:27–32, 19:1–9; 1 Corinthians 5:1–5, 6:9–10; 1 Thessalonians 4:1–7; Hebrews 13:4).

We teach that sinful man stands condemned before a holy God (Romans 3:19, 23; Galatians 3:22), however, from eternity past God decreed to redeem some humans through Christ (Ephesians 1:5). The shed blood and death of the Messiah paid the penalty (John 10:11–15, 17:9, 19:30; Ephesians 1:4–5; Colossians 2:14; Revelation 5:9), purchased the redemption, and paid the ransom for God’s elect from every generation (Revelation 5:9). 

 The process of salvation begins in eternity past with God’s sovereign election of those whom He will save (Ephesians 1:4; 2 Timothy 1:9; Romans 8:29–30; 1 Thessalonians 1:4). These individuals first encounter God’s plan of salvation upon hearing His effectual call (Romans 8:30; 1 Corinthians 1:9; 2 Thessalonians 2:14; 2 Timothy 1:9) through the instrument of the Word of God (John 5:24; James 1:18; 1 Peter 1:23; Romans 10:17). They then receive the regenerating work of the Holy Spirit (John 3:3–7; Titus 3:5; Ezekiel 36:26–27), whereby they are granted repentance and faith (Acts 11:18; Ephesians 2:8–9; Philippians 1:29) and turn to Christ in conversion (Acts 3:19; Romans 10:9–10). In that moment, they are justified before God through the righteous merits of Christ (Isaiah 53:11; Romans 3:24–26; 2 Corinthians 5:21) and adopted into God’s family (Romans 8:15–17; Galatians 4:4–7; Ephesians 1:5).

 They then begin a life of sanctification, marked by perseverance in faith and holiness (Philippians 1:6; Hebrews 12:14; 1 Thessalonians 4:3–4). Upon their death, they enter into God’s presence in a glorified state, free from all sin (Romans 8:30; 1 Corinthians 15:42–44; Philippians 3:20–21; Revelation 21:4). 

 Through God’s grace, these individuals will freely accept Jesus by faith (Matthew 11:28–30; John 3:36) and repent of their sins (Matthew 4:17; Acts 2:38). Christ’s righteousness is imputed (Romans 5:19; 2 Corinthians 5:21) to the believer and he or she is “set apart” (sanctified), declared “not guilty” (justified) before God (Romans 3:26, 5:1; 1 Corinthians 1:30) and delivered from condemnation to eternal life (Romans 5:18; Titus 3:7). 

 We further teach that salvation is a gift solely of God’s grace and not on the basis of any human merit or works (Acts 15:11; Ephesians 2:8–9; 1 Peter 1:18–19). Though “good deeds” in no way achieve human salvation (Isaiah 64:6), they give evidence of a redeemed heart and new purpose in life (Ephesians 2:10; Titus 3:8; James 2:14). Those people who have been truly born again will be kept by God’s power to persevere and thus can be assured of their eternal salvation (John 10:27–30; Romans 8:30, 38–39; Philippians 1:6; 2 Peter 1:10; 1 John 5:13; Revelation 14:12). 

 We teach that those who have been born again are to make it their priority to be found pleasing to the Lord (2 Corinthians 5:9; Colossians 1:10). Their highest purpose is to worship the Lord and glorify Him (John 4:23; 1 Corinthians 10:31). They are to love God with all of their heart and love their neighbor as themselves (Matthew 22:37–40). They are to be a faithful steward of God’s resources (Matthew 25:14–30). They have been delivered from bondage to sin to become slaves to righteousness (Romans 6:11–13). In understanding their new freedom (Galatians 5:13), believers are to present themselves as living sacrifices (Romans 12:1–2), obediently serving the Lord (Luke 4:8), growing in His grace and knowledge (2 Peter 3:18), overcoming sin in the pursuit of holiness (Genesis 4:7; 2 Corinthians 7:1; 1 John 3:5–9), separating from worldliness (James 4:4), living blamelessly (Philippians 2:14–15), maturing in Christlikeness (Romans 8:29) and faithfully persevering to the end (Mark 13:13), all through the abiding presence and empowerment of the Holy Spirit (John 14:15–17; Galatians 3:3). 

 While we teach that those who have been born again will bear the fruit of a changed life, we also believe that complete sanctification in this life is not possible (Ecclesiastes 7:20; 1 John 1:8–9). However, every believer will be completely sanctified and glorified when finally in the presence of the Lord, entirely free from every trace or effect of sin and rebellion (1 John 3:2; 1 Corinthians 15:52–54; Ephesians 4:30; Philippians 3:20–21). 

 Furthermore, we teach that all of Christ’s people will appear before His Judgment Seat (2 Corinthians 5:10; John 5:22), not to face condemnation, but to receive rewards for faithful service rendered in union with Christ. This event, commonly referred to as the Bema Seat Judgment, is distinct from the Great White Throne Judgment described in Revelation 20:11–15, which concerns the final judgment of unbelievers. At the Bema Seat Judgment, Christ’s people will give an account of their life and stewardship before Christ (Romans 14:10–12). Their works will be tested and revealed by fire (1 Corinthians 3:10–15); those works which endure are the fruit of Christ’s work accomplished through them (John 15:16; 2 Corinthians 9:8), as they served in dependence upon His Spirit (John 15:4–5) and in obedience to God’s will (Hebrews 13:20–21; Ephesians 2:10). This judgment will magnify the glory of God's grace as it is displayed in the sanctified lives of His people (John 12:26, 15:5, 16; 2 Timothy 2:21).

We teach that all true believers from Pentecost to the Rapture constitute the Universal Church, which is the body of Christ (Matthew 16:18; 1 Corinthians 12:12-13; Ephesians 5:25–27). 

 We teach that Jesus Christ is the Head (Colossians 1:18), Builder (Matthew 16:18), and Chief Shepherd (1 Peter 5:4) of the Church. His flock is composed of all born again believers; members of one unified, loving, and living spiritual body (John 13:34–35; Ephesians 2:11–22, 4:3). 

 The Lord has entrusted the shepherding care of the Church to elders (Acts 20:28), who will give an account for their efforts to shepherd and guide the flock that the Lord has entrusted to their care (Hebrews 13:17). Under the supreme authority of Christ, the Church has the mandate to encourage and instruct believers through the Word (Ephesians 4:11–13; 2 Timothy 4:2), discipline the unruly (Matthew 18:15–17), exercise spiritual gifts (1 Corinthians 12:4–11), pray (Acts 2:42), fellowship (Hebrews 10:24–25), appoint qualified men for the offices of elder and deacon (1 Timothy 3:1–13; Titus 1:5–9) and advance the gospel (Matthew 28:18–20)—all under the corporate banner of worship in the name of Christ (Colossians 3:17) for the glory of God (Ephesians 3:21). 

 We further teach that the Church is also responsible to keep the Lord’s ordinances of believers’ baptism by immersion (Acts 2:38, 8:36–39) and the Lord’s Supper (1 Corinthians 11:20), wherein the symbolic elements commemorate Christ’s death and anticipate His return (1 Corinthians 11:23–32).

 A. Membership: We teach that the Church is uniquely established as the household of God (Ephesians 2:19) and responsible for upholding and disseminating the truth of God’s Word (1 Timothy 3:15). Each local church body is considered a spiritual organism (1 Corinthians 12:25–27) and should have a structure and organization that seeks to carry out the ministerial duties prescribed in Scripture (Matthew 18:17; John 13:34; Acts 2:42, 20:17, 28; 1 Corinthians 5:1–13; Galatians 6:10; 1 Thessalonians 5:11; 1 Timothy 5:9; Hebrews 10:24–25; 1 Peter 4:10; et al.). Members of the local church may only consist of those who have been spiritually regenerated, baptized by immersion, and are thus committed to obeying the Scriptures (Matthew 18:15–17; 1 Corinthians 5:1–13). 

 B. Church Discipline: We teach that the Church is to exercise loving church discipline upon those who are part of the church body and profess Christ, yet are walking in serious, unrepentant sin (Matthew 18:15–20; Hebrews 3:12–13; Galatians 6:1–2; 1 Corinthians 5:1–13). Its purpose is to obey Scripture (Matthew 18:15–20; Titus 3:10; 1 Corinthians 5:11), maintain the purity of the church body, and restore the repentant believer to fellowship with the church family (2 Corinthians 2:5–13). The formal process of church discipline is given in Matthew 18:15–18 and Titus 3:10–12.

We teach that every human being is destined to die physically (Hebrews 9:27). Upon death, God’s elect will immediately be ushered into the presence of God where they will enjoy heavenly rest and joyful fellowship with Christ (2 Corinthians 5:8; Philippians 1:23). There they await final glorification when they will receive their resurrected bodies perfectly conformed to the image of Christ, that ensures eternal life in a redeemed creation (1 Corinthians 15:42–54; 1 Thessalonians 4:16). 

 Upon the death of unbelievers, they will be kept under punishment until the second resurrection when they will be reunited with their bodies (Daniel 12:2) and will appear before God at the Great White Throne Judgment (John 5:28–29; Revelation 20:11–15). Following this judgment, they will all be cast into the Lake of Fire, which is a literal and eternal Hell (Revelation 20:13–15). There, the reprobate will be separated from God’s benevolence and be subject to conscious, everlasting suffering under God’s wrath (Matthew 25:41, 46; 2 Thessalonians 1:9; Revelation 14:10). 

 We teach that the Lord Jesus Christ will literally and bodily rapture His Church to Himself, gathering all believers to be with Him forever (John 14:1–3; 1 Thessalonians 4:16–17; 1 Corinthians 15:51–52). We acknowledge that faithful Christians hold differing views regarding the timing of the rapture in relation to the Tribulation period, and we do not regard this matter as grounds for division within the Body of Christ. However, we do teach the premillennial Second Coming of Christ, who will come personally, visibly, and bodily to the earth after the Great Tribulation (Matthew 24:29–31; Acts 1:11; Revelation 19:11–16). At His return, He will stand on the Mount of Olives as prophesied (Zechariah 14:4), judge the nations at the Sheep & Goats Judgment (Matthew 25:31–46; 2 Peter 3:7), and establish His literal, earthly Messianic Kingdom, reigning for a thousand years in fulfillment of Old Testament promises and covenants (Revelation 20:1–6; Isaiah 9:6–7, 11:1–10; Luke 1:32–33). 

 Following this millennial reign, there will be the aforementioned Great White Throne Judgment, after which God will usher in the New Heavens and New Earth, where righteousness will rule and sin will be no more. This eternal state will be marked by perfect holiness, unbroken fellowship with God, and the full realization of His redemptive purposes (Isaiah 65:17–18, 66:22; 2 Peter 3:13; Revelation 21:1–7, 22:1–5).