About Us

I. THE HOLY SCRIPTURES

We teach that the sixty-six books of the Bible—the Word of God—were given to man by the Holy Spirit and are equally inspired in all parts (1 Corinthians 2:7-14; 1 Thessalonians 2:13; 2 Timothy 3:16; 2 Peter 1:20-21).

We teach that the Word of God is absolutely inerrant in the original documents, infallible, and states that God created all things in six literal twenty-four-hour days and the Noahic Flood was world-covering (Genesis 1:31; Exodus 7:18-19, 31:17).

We teach that the Bible constitutes the only infallible rule of faith and practice (Matthew 5:18, 24:35; John 10:34, 16:12-13, 17:17; 1 Corinthians 2:13; 2 Timothy 3:15-17; Hebrews 4:12; 2 Peter 1:20-21).

We 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 different styles of writing, they composed and recorded God’s Word to man (2 Peter 1:20-21) without error in the whole or in part (Matthew 5:18; 2 Timothy 3:16).

We teach that, whereas there may be several applications of any given passage of Scripture, there is but one true interpretation. The meaning of Scripture is to be found as one diligently applies the literal grammatical-historical method of interpretation under the enlightenment of the Holy Spirit (John 7:17, 16:12-15; 1 Corinthians 2:7-15; 1 John 2:20). It is the responsibility of believers to ascertain carefully the true intent and meaning of Scripture, recognizing that proper application is binding on all generations. The truth of Scripture stands in judgment of men, never do men stand in judgment of it.

II. GOD

We teach that there is but one living and true God (Deuteronomy 6:4; Isaiah 45:5-7; 1 Corinthians 8:4), an infinite, all-knowing Spirit (John 4:24), perfect in all His attributes, one in essence, eternally existing in three Persons—Father, Son, and Holy Spirit (Matthew 28:19; 2 Corinthians 13:14)—each equally deserving worship and obedience.

A. God The Father

We 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). His Fatherhood involves both His designation within the Trinity and His relationship with mankind. 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 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 Jesus Christ; He adopts as His own all those who come to Him; and He becomes, upon adoption, Father to His own (John 1:12; Romans 8:15; Galatians 4:5; Hebrews 12:5-9).

B. God The Son

We teach that Jesus Christ, the second person of the Trinity, possesses all the divine excellencies; and in these He is coequal, consubstantial,  God the Son

and coeternal with the Father and the Holy Spirit (John 10:30, 14:9).

We teach that God the Father created according to His own will through His Son, Jesus Christ, by whom all things continue in existence and in operation (John 1:3, Colossians 1:15-17; Hebrews 1:2).

We teach that in the incarnation (God becoming man), Christ surrendered only the prerogatives of deity but nothing of the divine essence, either in degree or kind. In His incarnation, the eternally existing second person of the Trinity accepted all the essential characteristics of humanity and so became the God-man (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 teach that our Lord Jesus Christ was virgin born (Isaiah 7:14; Matthew 1:23, 25; Luke 1:26-35); that He was God incarnate (John 1:1, 14); and that the purpose of the incarnation was to reveal God, redeem men, and rule over God’s kingdom (Psalm 2:7-9; Isaiah 9:6; John 1:29; Philippians 2:9-11; Hebrews 7:25-26; 1 Peter 1:18-19).

We teach that in the incarnation, the second person of the Trinity laid aside His right to the full prerogatives of coexistence with God, assumed the place of a Son, and took on an existence appropriate to a servant while never divesting Himself of His divine attributes (Philippians 2:5-8).

We teach that our Lord Jesus Christ accomplished the redemption of the elect through the shedding of His blood and sacrificial death on the cross; and that His death was voluntary, vicarious, penal, substitutionary, propitiatory, and redemptive (Isaiah 53; John 10:15; Romans 3:24-25, 5:8; Hebrews 9:28; 1 Peter 2:24).

We teach that on the basis of the efficacy of our Lord Jesus Christ, the believing sinner is freed from the punishment, the penalty, the power, and one day the very presence of sin; and that he is declared righteous, given eternal life and adopted in the family of God (Romans 3:25, 5:8-9; 2 Corinthians 5:14-15; 1 Peter 2:24, 3:18).

We 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 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 teach that in the resurrection of Jesus Christ from the grave, God confirmed the deity of His 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).

We teach that Jesus Christ will return to receive the church, which is His body, unto Himself at the rapture, and returning with His church in glory, will establish His millennial kingdom on earth (Acts 1:9-11; 1 Thessalonians 4:13-18; Revelations 20).

We teach that the Lord Jesus Christ is the one through whom God will judge all mankind (John 4:22-23):

1. Believers (1 Corinthians 3:10-15; 2 Corinthians 5:10);

2. Living inhabitants of the earth at His glorious return (Matthew 25:31-46; and

3. Unbelieving dead at the Great White Throne (Revelation 20:11-15).

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 who will reign on the throne of David (Isaiah 9:6; Luke 1:31-33), He is the final judge of all who fail to place their trust in Him as Lord and Savior (Matthew 25:14-46; Acts 17:30-31).

C. God the Holy Spirit

We teach that the Holy Spirit is a divine person, eternal, underived, possessing all the attributes of personality and 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 40:13-41), omnipotence (Romans 15:13), and truthfulness (John 16:13). In all the divine attributes He is coequal, consubstantial, and coeternal 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; and Jeremiah 31:31-34 with Hebrews 10:15-17).

We teach that it is the work of the Holy Spirit to execute the divine will with relation to His elect. We recognize His sovereign activity in creation (Genesis 1:2), the incarnation (Matthew 1:18), the written revelation (2 Peter 1:20-21), and the work of salvation (John: 5-7).

We teach that the work of the Holy Spirit in this age began 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).

The broad scope of His divine activity includes convicting the world of sin, of righteousness, and of judgment; glorifying the Lord Jesus Christ; and transforming believers into the image of Christ (John 16:7-9; Acts 1:5, 2:4; Romans 8:39; 2 Corinthians 3:18; Ephesians 2:22).

We teach that the Holy Spirit is the supernatural and sovereign agent in regeneration, baptizing all believers into the body of Christ at the moment of conversion (1 Corinthians 12:13). The Holy Spirit also indwells, sanctifies, instructs, empowers them for service, and seals them unto the day of redemption (Romans 8:9; 2 Corinthians 3:6; Ephesians 1:13).

We teach that the Holy Spirit is the divine teacher who guided the apostles and prophets into all truth as they committed to writing God’s revelation, the Bible. 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 the Spirit to be filled with (controlled by) the Spirit (John 16:13; Romans 8:9; Ephesians 5:18; 2 Peter 1:19-21; 1 John 2:20, 27).

We teach that the Holy Spirit administers spiritual gifts to the church. 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).

We teach, in this respect, that God the Holy Spirit is sovereign in the bestowing of all His gifts for the perfecting of the saints today; and that speaking in tongues and 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 (Romans 12:3-8; 1 Corinthians 12:4-11, 13:8-10; 2 Corinthians 12:12; Ephesians 4:7-12; Hebrews 2:1-4; 1 Peter 4:10-11).

III. MAN

We teach that man was directly and immediately created by God in His image and likeness. Man was created free of sin with a rational nature, intelligence, volition, self-determination, and moral responsibility to God (Genesis 2:6, 15:25; James 3:9).

We teach that God’s intention in the creation of man was that man should glorify God, enjoy God’s 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).

A. Sin Nature

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 (Genesis 3:1-19). Man has no recuperative powers that enable him to recover himself; and thus, he is hopelessly lost.

Man will never seek after God on his own (Romans 3:10); he is enslaved to sin (Romans 6:17); spiritual things are complete foolishness to him (1 Corinthians 1:18, 2:14); his heart is deceitful and desperately sick (Jeremiah 17:9) and will only do evil continually (Genesis 6:5). Therefore, man’s salvation is nothing of himself, but wholly by the sovereign act of God through the redemptive work of our Lord Jesus Christ (John 6:44; Acts 13:48; Ephesians 2:1-9; 1 Timothy 2:13-14; 2 Timothy 2:25; 2 Peter 1:1; 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 therefore sinners by nature, by choice, and by divine declaration (Psalm 14:1-3; Jeremiah 17:9, Romans 3:9-18, 23, 5:10-12). Although man is radically and pervasively depraved, he, by the common grace of God, does not always fulfill his potential to sin.

B. Marriage

We teach that the marriage relationship represents the believer’s union with Christ; and it is to be entered into seriously from the perspective of nourishing, preserving, protecting, and cherishing it as a lifelong relationship. God intends for marriage to be lasting (Matthew 19:4-6), and He hates divorce (Malachi 2:16). While divorce occurred in both Testaments (Deuteronomy 24:1-4; 1 Corinthians 7:15), it is never encouraged because it always violates God’s original intention in marriage (Genesis 2:24).

C. Abortion / Homosexuality / Sexual Immorality

We teach that life begins at conception, and we do not accept abortion (Psalm 139; 13-16; Jeremiah 1:1-5).

We teach that God considers homosexuality in any form an abomination (Leviticus 18:22, 20:13; Romans 1:26-32).

We teach that fornication and adultery are sin (1 Corinthians 6:15-20; 1 Thessalonians 4:3-6; Hebrews 13:4) and that incestuous sexual relationships are an abomination (Leviticus 18:6-30).

IV. SALVATION

We teach that salvation is wholly of God by grace on the basis of the redemptive work of Jesus Christ and the merit of His shed blood, and it is not on the basis of human merit or works (John 1:12; Ephesians 1:7, 2:8-10; 1 Peter 1:18-19).

A. Regeneration / The New Birth

We teach that 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 accomplished solely by the power of the Holy Spirit through the instrumentality of the Word of God (John 5:24; Romans 10:13-17) when the repentant sinner, as enabled by the Holy Spirit, responds in faith (God’s gift) to the divine provision of salvation. Genuine regeneration is manifested by fruits worthy of repentance as demonstrated in righteous attitudes and conduct. Good works will be its proper evidence and fruit (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 causes the believer to be increasingly conformed to the image of our Lord Jesus Christ (2 Corinthians 3:18). Such conformity is climaxed in the believer’s glorification at Christ’s coming (Romans 8:17; 2 Peter 1:4; 1 John 3:2-3). We teach that man cannot achieve sinless perfection in this life, but holiness will be their primary direction of his life and is the basis of his assurance.

B. Election

We teach that election is the sovereign act of God by which, before the foundation of the world, He chose in Christ those whom He will graciously call, regenerate, save, and sanctify (Romans 8:28-30; Ephesians 1:4-11; 2 Thessalonians 2:13; 2 Timothy 2:10; 1 Peter 1:1-2). The basis of God’s choosing was His own choice and was not based on anything He saw in man (Romans 9:6-23). He did not choose certain men because He saw their faith or knew they would believe. Faith is the gift of God (Ephesians 2:8-9). He did not choose because He saw any goodness in man—“There is none righteous, not even one” (Romans 3:10). He chose men according to His own will, totally independent of anything in man.

We teach that the unmerited favor that God grants to totally depraved sinners is not related to any initiative on their own part, nor to God’s anticipation of what they might do by their own will, but is solely of His sovereign grace and mercy (Ephesians 1:4-7; Titus 3:4-7; 1 Peter 1:2).

We teach that election should not be looked upon as based merely on 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).

Accordingly, we teach that man exercises no free will in his salvation, but is wholly acted upon by God in his salvation experience. However, it would appear from our own experience that we exercised our own free choice in salvation; but we must evaluate our salvation experience from Scripture and find that God alone chose us and drew us to Himself apart from any initiative of our own (John 1:13, 6:44; 15:15; Romans 9:10-23; James 1:18). The effect of God’s drawing and saving act is joined with God changing the will and affections of the sinner’s heart, which causes man to call upon the name of the Lord.

Accordingly, it is true that all who come to Christ will not be cast out (John 6:37); all who believe in Christ will be saved (John 1:12); and all who confess with their mouth Jesus as Lord will be saved (Romans 10:9); but due to the total depravity of man (Genesis 6:5; Jeremiah 17:9; Romans 3:10), the only ones who can come, believe, or confess are those whom God has chosen for salvation before the foundation of the world and are efficaciously drawn unto Himself (John 1:13, 6:44, 65; Acts 13:48; Romans 9:15; Ephesians 1:3-12).

We teach that God’s act of election does not eliminate the Christian’s responsibility to evangelize the lost. Rather, God has established the Christian’s duty to evangelize because He has elected some to salvation. God has determined that the lost sinners are saved through the preaching of the gospel. “Faith comes by hearing, and hearing by the word of Christ” (Romans 10:17; see Romans 10:13-17). The Christian does not know whom God has elected to salvation, so he is responsible to evangelize or share the gospel with as many people as he has opportunity. The Lord Jesus Christ preached the gospel (Matthew 4:23, 9:35) and commanded His disciples to do the same (Matthew 28:19-20). The heart of the Apostle Paul’s ministry that he had personally received from Jesus Christ was to preach the gospel (Acts 20:24). By Paul’s own appraisal, if he failed to heed this command, he was worthy of condemnation (1 Corinthians 9:16). Paul even commanded Timothy to do the work of an evangelist (1 Timothy 4:5). Notice when Paul desired to be rid of his ministry in Corinth due to surrounding circumstances, the Lord told Paul he must return because, “I have many people in this city” (Acts 18:10). Peter, likewise, recognized that God saves sinners by preaching and evangelism (Acts 15:7). It is clear to see that not only did the Lord Jesus, the Apostle Paul, and the Apostle Peter all teach the truth of election, but they also were committed to preaching the gospel.

C. Atonement

We teach that the moving cause of the atonement lay not in the sympathetic love of Christ for sinners, but in the good pleasure of God. It was predicted and stated that Christ would come into the world to carryout the good pleasure of God (Isaiah 53:10; Luke 2:14; Galatians 1:4; Colossians 1:19-20). This good pleasure of God to save sinners by a substitutionary atonement was founded in the love and justice of God. It was the justice of God that required the demands of the law to be met and his love that provided a way of escape for lost sinners.

Considering the extent of the sacrifice, which Christ paid, the atonement must indeed be the only possible means to the salvation of sinful man (Luke 24:26; Hebrews 2:10, 8:3, 9:22-23; Galatians 3:21). If there were any other way to satisfy the justice of God, it would have been rendered (John 14:6; Acts 4:12).

The atonement was to make propitiation to God and to reconcile Him to the sinner. It is God who has been offended and must be satisfied and reconciled to sinful man. The atonement reconciles God to those who were the objects of His judicial wrath by the sacrificial covering of their sin. It satisfies the justice of God and the demands of His law. Understanding the purpose and effect, the scope and the demand of His law.

Understanding the purpose and effect, the scope of the atonement cannot be efficacious to all men universally without discretion, but limited to those who are brought into the grace of God according to the kind intention of His will (Mathew 1:21, 20:28, John 6:37-39, 44, 65, 10:14-15, 17:2-3, 9, 24; Ephesians 1:3-11). The work of Christ on the cross did not make men savable, but actually procured and purchased their salvation (Acts 20:28; Romans 5:9-10, 18-19). Even though the work of Christ is applied at a later date, it is the shedding of His blood that is the basis of salvation, not its application. Jesus Christ’s atoning work was finished on the cross.

D. Justification

We teach that the justification of sinners is an act of God (Romans 8:33) by which He legally declares righteous those who, through faith in Christ, repent of their sins (Isaiah 55:6-7; Luke 13:3; Acts 2:38, 3:19, 11:18; Romans 2:4; 2 Corinthians 7:10) and confess Him as Sovereign Lord (Romans 10:9-10; 1 Corinthians 12:3; 2 Corinthians 4:5; Philippians 2:11). This righteousness is apart from any virtue or work of man (Romans 3:20, 4:6), involves the imputation of our sins to Christ (Colossians 2:14; 1 Peter 2:24), and involves the imputation of Christ’s righteousness to us (1 Corinthians 1:30; 2 Corinthians 5:21). By this means, God is enabled to “be just, and the justifier of the one who has faith in Jesus” (Romans 3:26).

E. Sanctification

We teach that every believer is sanctified (set apart) unto God by justification and is therefore declared to be holy and identified as a saint. This sanctification is positional and instantaneous and should not be confused with progressive sanctification. This sanctification has to do with the believer’s standing, not his present walk or condition (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).

We teach that there is also, by the work of the Holy Spirit, a progressive sanctification by which the state of the believer is brought closer to the standing the believer positionally enjoys through justification.

Through 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, 8:29; 2 Corinthians 3:18; 1 Thessalonians 4:3-4, 5:23).

In this respect, we teach that every saved person is involved in a daily conflict—the new creation in Christ doing battle against the flesh—but adequate provision is 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. Any claim of the total eradication of sin in this life 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 3:5-9). Hence, we do not teach a sinless perfection; but we do teach that the direction of a believer’s life will be one of holiness.

F. Security

We teach that all the redeemed are kept by God’s preserving and persevering power and are thus secure in Christ forever (John 5:24, 6:37-50, 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). It is the privilege of believers to rejoice in the assurance of their salvation through the testimony of God’s Word. However, this security clearly forbids the use of Christian liberty as an occasion of sinful living and carnality (Romans 6:15-22, 13:13-14; Galatians 5:13, 25-26; Titus 2:11-14).

G. Separation

We teach that separation from sin is clearly called for throughout the Old and New Testaments, and that 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 and 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 separated unto our Lord Jesus Christ (2 Thessalonians 1:11-12; Hebrews 12:1-2) and affirm that the Christian life is a life of obedient righteousness demonstrated by a beatitude attitude (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). We teach that a believer is not to withdraw from the world because that is his place of ministry (1 Corinthians 5), rather, he is to expose the deeds of darkness and is not to be of the world (Ephesians 5).

V. THE CHURCH

A. The Make-Up of the Church

We teach that all who place their faith in Jesus Christ are immediately placed by the Holy Spirit into one united spiritual body the church (1 Corinthians 12:12-13, the bride of Christ (2 Corinthians 11:2; Ephesians 5:23-32; Revelation 19:7-8), of which Christ is the head (Ephesians 1:22, 4:15; Colossians 1:18).

We teach that the formation of the church, the body of Christ, began on the day of Pentecost (Acts 2:1-21, 38-47) and will be completed at the coming of Christ of His own at the rapture (1 Corinthians 15:51-52; 1 Thessalonians 4:13-18).

We teach that the church is therefore a unique spiritual organism designed by Christ made up of all born-again believers in this present age (Ephesians 2:11-3:6). The church is distinct from Israel (1 Corinthians 10:32), a mystery not revealed until this age (Ephesians 3:1-6, 5:32).

We teach that the establishment, autonomy, and continuity of local churches is clearly taught and defined in the New Testament (Acts 14:23, 27, 20:17, 28; Galatians 1:2; Philippians 1:1; 1 Thessalonians 1:1; 2 Thessalonians 1:1), and that the members of the one spiritual body are directed to associate themselves together in local assemblies (1 Corinthians 11:18-20; Hebrews 10:25).

We teach the importance of discipleship (Matthew 28:19-20; 2 Timothy 2:2), mutual accountability of all believers to each other (Matthew 18:5-14), as well as the need for discipline of sinning members of the congregation in accord with the standards of Scripture (Matthew 18:15-22; Acts 5:1-11; 1 Corinthians 5:1-13; 2 Thessalonians 1:10-16).

We teach the autonomy of the local church, free from any external church authority or control, with the right of self-government, and freedom from the interference of any hierarchy of individuals or organizations (Titus 1:5). We teach that it is Scriptural for true churches to cooperate with each other for the presentation and propagation of the faith. Each local church, however, through its elders and their interpretation and application of Scripture, should be the sole judge of the measure and method of its cooperation. The elders should determine all other matters of membership, policy, discipline, benevolence, and government, as well (Acts 15:19-31, 20:28; 1 Corinthians 5:4-7, 13; 1 Peter 5:1-4).

We teach the need of the church to cooperate with God as He accomplishes His purpose in the world. To that end, He gives the church spiritual gifts. First, He gives men chosen for the purpose of equipping the saints for the work of the ministry (Ephesians 4:7-12), and He also gives unique and special spiritual abilities to each member of the body of Christ (Romans 12:5-8; 1 Corinthians 12:4-31; 1 Peter 4:10-11).

B. Its Relation to Civil Government

We teach that civil government is of Divine appointment for the benefit and order of human society; that the leaders of our government are to be prayed for, honored, and obeyed, except in things opposed to the Word of God, which is the highest authority (Daniel 3:16; Acts 4:19-20, 5:29; Romans 13:1-7).

C. The Leaders of the Church

We teach that the one, supreme authority for the church is Christ (1Corinthians 11:3; Ephesians 1:22; Colossians 1:18), and that the church leadership, gifts, order, discipline, and worship are all appointed through His sovereignty, as found in the Scriptures.

The Biblically designated officers serving under Christ and over the assembly are to be men called elders (also called bishops, pastors, and pastor-teachers (Acts 20:28; Ephesians 4:11) and deacons, both of whom must meet Biblical qualifications (1 Timothy 3:1-13; Titus 1:5-9; 1 Peter 5:1-5). The women of the church are encouraged to take ministry positions, but never to usurp authority over men (1 Timothy 2:12).

D. Spiritual Gifts

We teach that there were two kinds of gifts given the early church: miraculous gifts of divine revelation and healing, given temporarily in the Apostolic era for the purpose of confirming the authenticity of the Apostles’ message (2 Corinthians 12:12; Hebrews 2:3-4), and ministering gifts, given to equip believers for edifying one another. With the New Testament revelation now complete Scripture becomes the sole test of the authenticity of a man’s message; and confirming gifts of a miraculous nature are no longer necessary to validate a man or his message (1 Corinthians 13:8-12). Miraculous gifts can even be counterfeited by Satan so as to deceive even believers (1 Corinthians 13:13-14:12; Revelation 13:13-14). The only gifts in operation today are those nonrevelatory equipping gifts given for edification (Romans 12:6-8).

We teach that no one possesses the gift of healing today, but that God does hear and answer the prayer of faith and will answer in accordance with His own perfect will for the sick, suffering, and afflicted (Luke 18:1-6; John 5:7-9; 2 Corinthians 12:6-10; James 5:13-16; 1 John 5:14-15).

E. Ordinances

We teach that two ordinances have been committed to the local church: believer baptism and the Lord’s Supper (Acts 2:28-42).

1. Believer Baptism

We teach that Christian baptism by immersion (Acts 8:36-39) is the solemn and beautiful testimony of a believer showing forth his faith in the crucified, buried, and risen Savior and his union with Him in death to sin and resurrection to a new life (Romans 6:1-11).

It is also a sign of fellowship and identification with the visible body of Christ (Acts 2:41-42) and is a pledge to live a life of good conscience before God (1 Peter 3:21). In no way does baptism have any saving merit or power – salvation is entirely the work of the Almighty God, accomplished on the cross by the Son (Romans 5:9-10), and applied by the Holy Spirit (Titus 3:5).

2. The Lord’s Supper

We teach that the Lord’s Supper is the commemoration and proclamation of His death until He comes and should always be preceded by solemn self-examination (1 Corinthians 11:28-32).

We also teach that, whereas the elements of communion are only representative of the flesh and blood of Christ, the Lord’s Supper is nevertheless an actual communion with the risen Christ who is present in a unique way, fellowshipping with His people (1 Corinthians 10:16).

F. The Mission of the Church

1. Exalting the Lord

We teach that the purpose of all of God’s creation—angels and man—is to glorify God. It likewise is a primary mission of His church to glorify God (Ephesians 3:21). The church meets corporately for the purpose of worshiping and exalting the Lord, not to evangelize the lost. The church comes together to worship and disperses to evangelize.

2. Edifying the Saints

We teach that the edifying of the saints is accomplished by building each other up in the faith (Ephesians 4:13-16), by instruction of the Word (2 Timothy 2:2, 15, 3:16-17) by fellowship (Acts 2:47; 1 John 1:3), and by corporately keeping the ordinances (Luke 22:19; Acts 2:38-42). God has commanded us to come together for this purpose in Hebrews 10:25. To effectively build up the saints, it is required that the saints commit themselves to gather for this task.

3. Evangelizing the Lost

We teach that one of the most significant commands that Jesus Christ has given to the church is that of evangelizing the lost.

This activity is one of the major themes found in the Book of Acts. The church advances and communicates the gospel to the entire world, beginning with our own families, friends, coworkers, and neighbors (Matthew 28:19; Acts 1:8, 2:42). We teach that this is the calling of all saints in this work of service (1 Corinthians 15:58; Ephesians 2:10, 4:12; Revelation 22:12).

VI. ANGELS

A. Holy Angels

We teach that angels are created beings and are therefore not to be worshiped. Although they are a higher order of creation than man, they cannot procreate and have been created to serve God and to worship Him (Luke 2:9-14; Hebrews 1:6-7; 14; 2:6-7; Revelation 5:11-14, 19:10, 22:9).

B. Fallen Angels

We teach that Satan is a created angel and the author of sin. He incurred the judgment of God by rebelling against his Creator (Isaiah 14:12-17; Ezekiel 28:11-19), by taking one-third of all the created angels with him in his fall (Matthew 25:41; Revelation 12:1-14), and by introducing sin into the human race by his temptation of Eve (Genesis 3:1-15).

We teach that Satan is the open and declared enemy of God and man (Isaiah 14:13-14; Matthew 4:1-11; Revelation 12:9-10), the prince of this world who has been defeated through the death and resurrection of Jesus Christ (Romans 16:20); and that he shall be eternally punished in the lake of fire (Isaiah 14:12-17; Ezekiel 28:11-19; Matthew 25:41; Revelation 20:10).

VII. LAST THINGS (ESCHATOLOGY)

A. Death

We teach that physical death involves no loss of our immaterial consciousness (Revelation 6:9-11), that the soul of the redeemed passes immediately into the presence of Christ (Luke 23:43; Philippians 1:23; 2 Corinthians 5:8); that there is a separation of soul and body (Philippians 1:21-24); and that, for the redeemed, such separation will continue until the rapture (1 Thessalonians 4:13-17), which initiates the first resurrection (Revelation 20:4-6) when the soul and body will be reunited to be glorified forever with our Lord (Philippians 3:21; 1 Corinthians 15:35-44, 50-54). Until that time, the souls of the redeemed in Christ remain in joyful fellowship with our Lord Jesus Christ, awaiting their bodily resurrection (2 Corinthians 5:8).

We teach the bodily resurrection of all men, the saved to eternal life (John 6:39; Romans 8:10-11, 19-23; 2 Corinthians 4:14) and the unsaved to judgment and everlasting punishment (Daniel 12:2; John 5:29; Revelation 20:13-15).

We teach that the souls of the unsaved at death are kept under punishment until the second resurrection (Luke 16:19-26; Revelation 20:13-15) when the soul and the resurrection body will be united (John 5:28-29). They shall then appear at the Great White Throne Judgment (Revelation 20:11-15) and shall be cast into hell, the lake of fire (Matthew 25:41-46) and cut off from the life of God, abiding under His wrath forever (Daniel 12:2; Matthew 25:41-46; 2 Thessalonians 1:7-9).

B. The Rapture of the Church

We teach the personal, bodily return of our Lord Jesus Christ before the seven-year tribulation (1 Thessalonians 4:16; Titus 2:13) to translate His church from this earth (John 14:1-2; 1 Corinthians 15:51-53; 1 Thessalonians 4:15-5:11) and, between this event and His glorious return with His saints, to reward believers according to their works (1 Corinthians 3:11-15; 2 Corinthians 5:10).

C. The Tribulation Period

We teach that immediately following the removal of the church from the earth (John 14:1-3; 1 Thessalonians 4:13-18), the righteous judgments of God will be poured out upon an unbelieving world (Jeremiah 30:7; Daniel 9:27, 12:1; 2 Thessalonians 2:7-12; Revelation 16); and that these judgments will be climaxed by the return of Christ in glory to the earth (Matthew 24:27-31, 25:31-46; 2 Thessalonians 2:7-12). At that time, the Old Testament and tribulation saints will be raised and the living will be judged (Daniel 12:2-3; Revelation 20:4-6). This is a seven-year period that fulfills the seventieth week of Daniel’s prophecy (Daniel 9:24-27; Matthew 24:15-31, 25:31-46).

D. The Second Coming and the Millennial Reign

We teach that after the seven–year tribulation period, Christ will literally and bodily come to earth to occupy the throne of David (Matthew 25:31; Luke 1:31-33; Acts 1:10-11, 2:29-30) and establish His Messianic kingdom for a thousand years on the earth (Revelation 20:1-7).

During this time, the resurrected saints will reign with Him over Israel and all the nations of the earth (Ezekiel 37:21-28; Daniel 7:17-22; Revelation 19:11-16). This reign will be preceded by the overthrow of the Antichrist and the False Prophet and by the removal of Satan from the world (Daniel 7:17-27; Revelation 20:1-7).

We teach that the kingdom itself will be the fulfillment of God’s promise to Israel (Isaiah 65:17-25; Ezekiel 37:21-28; Zechariah 8:1-17) to restore them to the land which they forfeited through their disobedience (Deuteronomy 28:15-68). The result of their disobedience was that Israel was temporarily set aside (Matthew 21:43; Romans 11:1-26), but will again be awakened through repentance to enter into the land of blessing (Jeremiah 31:31-34; Ezekiel 36:22-32; Romans 11:25-29).

We teach that this time of our Lord’s reign will be characterized by harmony, justice, peace, righteousness, and long life (Isaiah 11, 65:17-25; Ezekiel 36:33-38) and will be brought to an end with the release of Satan (Revelation 20:7).

E. The Judgment of the Lost

We teach that following the release of Satan after the thousand-year reign of Christ (Revelation 20:7), Satan will deceive the nations of the earth and gather them to battle against the saints and the beloved city, at which time Satan and his army will be devoured by fire from Heaven (Revelation 20:9). Following this, Satan will be thrown into the lake of fire and brimstone (Matthew 25:41; Revelation 20:10); whereupon, Christ, who is the judge of all men (John 5:22), will resurrect and judge the great and small at the Great White Throne Judgment.

We teach that the resurrection of the unsaved to judgment will be a physical resurrection; whereupon, receiving their judgment (Romans 14:10-13), they will be committed to an eternal conscious punishment in the lake of fire (Matthew 25:41; Revelation 20:11-15).

F. Eternity

We teach that after the closing of the millennium, the temporary release of Satan, and the judgment of unbelievers (2 Thessalonians 1:9; Revelation 20-7-15), the saved will enter the eternal state of glory with God, after which the elements of this earth are to be dissolved (2 Peter 3:10) and replaced with a new earth wherein only righteousness dwells (Ephesians 5:5; Revelation 20:15, 21-22). Following this, the heavenly city will come down out of heaven (Revelation 21:2) and will be the dwelling place of the saints where they will enjoy forever fellowship with God and one another (John 17:3; Revelation 21, 22). Our Lord Jesus Christ, having fulfilled His redemptive mission, will then deliver up the kingdom to God the Father (1 Corinthians 15:24-28); and in all spheres the triune God may rein forever and ever (1 Corinthians 15:28).