Origin
Calvinfelineism is a ''columist'' affiliated with the World Reformed Fellowship, an ecumenical, Christian fellowship that advances partnerships among confessional Reformed churches around the world and as such, we are confessional and adhere to a written confession of faith that we believe to be a good and accurate summary of the Bible's teaching. Our confessional standards consist of the Westminster Confession of Faith and London Confession of Faith [1689] the Westminster Larger and Shorter Catechisms. We believe these standards contain carefully worded summaries of the contents of sacred Scripture.
Calvinfelineism's theology is "catholic" in that it reaffirms the doctrines of historic Christian orthodoxy such as those defined by the Apostles Creed and the great ecumenical councils of the first millennium of Christian history such as the Councils of Nicea, Chalcedon, Constantinople, and others. These catholic doctrines include such affirmations as the Trinity, the deity of Christ, the atonement of Christ, and other doctrines that are integral to historic Christianity.
This theology is "evangelical" in that it affirms with historic Protestantism such vital doctrines as Sola Scriptura and Sola Fide. Sola Scriptura refers to the article that the Bible, as the inspired, infallible, and inerrant Word of God, is the sole written revelation that rules the faith and practice of the Christian community and alone can bind the conscience. Sola Fide refers to the doctrine of justification by faith alone whereby the believer is justified before God by the free grace of God by which He imputes the righteousness of Christ to the believer (Rom. 5:18-19). The sole ground of our justification is the merit of Jesus, which is imputed to all who put their trust in Him. Though good works flow necessarily and immediately from all justified persons, these works are not the meritorious grounds of our justification (Eph. 2:8-10).
The theology is "reformed" in that, in addition to catholic and evangelical doctrine, the distinctive doctrines of the magisterial Reformers such as Luther, Calvin and Knox are also embraced in a way that distinguishes the Reformed tradition from other Protestant bodies. Reformed theology places great emphasis on the doctrine of God, which doctrine is central to the whole of its theology. In a word, Reformed theology is God-centered. The structure of the biblical Covenant of Grace is the framework for this theology. The concept of God's grace supplies the core of this theology.
The Solas of the Protestant Reformation
Sola Scriptura
The Bible is the sole written divine revelation and alone can bind the conscience of believers absolutely.
Sola Fide
Justification is by faith alone. The merit of Christ, imputed to us by faith, is the sole ground of our acceptance by God, by which our sins are remitted and imputed to Christ.
Solus Christus
Jesus Christ is the only mediator through Whose work we are redeemed.
Sola Gratia
Our salvation rests solely on the work of God’s grace for us.
Soli Deo Gloria
To God alone belongs the glory.
TULIP
The historic five points of Calvinism, simplified in the acrostic TULIP, distinguish Reformed theology at the key points of issue, but in no way exhaust the content of Reformed theology. These five points include:
T - total depravity
U - unconditional election
L - limited atonement
I - irresistible grace
P - perseverance of the saints
Briefly, total depravity declares that all men are corrupted by the Fall to the extent that sin penetrates the whole person, leaving them in a state by which they are now by nature spiritually dead and at enmity with God. This results in the bondage of the will to sin by which the sinner is morally unable to incline himself to God, or to convert himself, or to exercise faith without first being spiritually reborn by the sovereign work of the Holy Spirit (Ps. 51:5, Rom. 5:12, Col. 2:13, John 3:5-7).
Unconditional election refers to God's sovereign and gracious work of election by which, from all eternity, God determines to exercise saving grace to a particular group of people chosen from out of the mass of fallen humanity. God gives this saving grace according to the good pleasure of His will, and not according to some foreseen actions, responses, or conditions met by men. God's election is based purely on His sovereign grace and not upon anything done by humans. The elect are brought to true repentance and saving faith by the work of the Holy Spirit. The elect receive special saving grace from God. The non-elect receive common grace, experience the common benefits of sun and rain, but in the end are passed over, remain in their sin, and receive the justice of God (Deut. 7:6,7; Rom. 8:28-30; Eph. 1:4; 1 Peter 2:8,9; John 6:44; Matt. 5:45).
Limited atonement means that though the value and merit of Christ's atonement are unlimited and sufficient to save the whole world and are offered to all who repent and believe, the efficacy of the atonement is applied only to the elect, and that, by God's design. This means that in God's eternal plan of salvation the atonement was designed to accomplish redemption for the elect and that God's plan of redemption is not frustrated by the refusal of the impenitent to avail themselves of its benefits. In this sense all for whom the atonement was designed to save, will be saved (2 Cor. 5:21; 1 Peter 3:18; Gal. 3:13; John 11).
Irresistible grace refers to the grace of regeneration by which God effectually calls His elect inwardly, converting them to Himself, and quickening them from spiritual death to spiritual life. Regeneration is the sovereign and immediate work of the Holy Spirit, working monergistically. This grace is operative, not cooperative, meaning that those who are regenerate always come to saving faith, as they are made willing to come to Christ to Whom they most certainly flee and cling for their redemption (Ez. 36:26-27; Rom. 8:30; John 3:3-8; Titus 3:5; Eph. 2:1-10).
Perseverance of the saints means that those who are truly regenerate and truly come to saving faith will never lose their salvation. They may fall into manifold temptations and spiritual weakness, even into radical sin but never fully and finally because God, by His grace, preserves them. The intercession of Christ for the elect is efficacious unto eternity (John 3:16; John 10:27-30; Rom. 8:35-39; 1 Jn. 5:13).
Covenant Theology & the Sacraments
As Scripture indicates, God interacts with His people by means of covenant. A covenant is simply a legal agreement, or a binding contract, between two parties. Each party agrees to take upon him or herself the obligations of the covenant based upon the terms of the covenant. When God makes a covenant, He is the One Who delineates the terms since, after all, He is God. The Westminster Confession (7.1) states,
The distance between God and the creature is so great, that although reasonable creatures do owe obedience unto Him as their Creator, yet they could never have any fruition of Him as their blessedness and reward, but by some voluntary condescension on God's part, which He hath been pleased to express by way of covenant.
God established the first covenant, the Covenant of Works, with Adam (Gen. 2:4-25). When Adam broke the covenant and fell out of fellowship with God, God promised to Adam a New Covenant—a covenant not based upon our own works but upon the work of another (Gen. 3:15). The Old Testament is a continued unveiling of God's character through covenants which express more fully God's righteous requirements, but also foreshadow and prophesy the coming Messiah. As one reads the pages of the Old Testament, one comes to the realization again and again that God keeps His covenant promises, while His people do not. The New Testament is the record of God's fulfillment of His promise given in Genesis—to provide a New Covenant for His people that is not based upon our own works but upon the work of a savior.
Jesus Christ is this Savior. He is the ultimate revelation of God's character because He is God Himself; and, thus, He perfectly fulfills the requirements of the Old Covenant, the Covenant of Works. To put it another way, God keeps His promises made to His people by means of Himself. The work of Christ Jesus satisfied the justice of God and ushered in the New Covenant, the covenant in which God's grace is poured out upon sinners who could not keep the Covenant of Works. Rather than His people standing condemned, God has saved His people unto Himself by the finished work of Jesus Christ. The New Covenant is based upon faith in the work of Christ rather than our own meritorious works (Jer. 31:31-34).
Sacraments are holy ordinances instituted by Christ Jesus which function as signs and seals of the New Covenant, and, thus, they are given for the benefit of God's people. They signify spiritual realities while also confirming participation in what they represent. The Westminster Confession states that the sacraments exist “to put a visible difference between those that belong unto the Church and the rest of the world; and solemnly to engage them to the service of God in Christ, according to His Word” (27.1).
There are two sacraments in Scripture: Baptism and the Lord's Supper. Baptism is a rite of initiation which replaces circumcision (Col. 2:11-12), a sign of the Old Covenant with Israel, as the unique mark placed upon God's people and their children (Acts 2:39). Baptism is a sign and seal of the New Covenant given in Christ Jesus and also of entrance into the visible church. The Lord’s Supper, on the other hand, is a rite of fellowship. The Jewish Passover, as an Old Covenant meal, corresponds to the Lord’s Supper, as is made clear in the Gospel accounts of its institution (Matt. 26; Mark 14; Luke 22). Bread and wine represent the body and blood of Jesus. Worthy receivers of this meal are those who profess faith in Jesus Christ (1 Cor. 11:26-30). By faith in Christ alone, believers spiritually feed on Christ, show forth His death, and receive nourishment as they partake of the elements (John 6:35, 53; 1 Cor. 11:26).
Having said that, Church does not replace Israel in God's redemptive plan. God has a distinct purpose for both the Church and Israel, although they at the moment is lost and aren't saved and ensuring that the former does not supersede the latter in divine providence (Romans 11:25–26). God has established two distinct covenants of salvation: one for the Church, composed primarily of Gentile believers (Ephesians :11–13), and another specifically for the nation of Israel (Jeremiah 31:31–34). Furthermore, Israel has a unique role in eschatological events, as foretold by the prophet Zechariah (Zechariah 12:10). This perspective underscores the continuity of God's covenantal faithfulness and His unfolding plan for both the Church and Israel throughout history.
Elders
We teaches presbyterian in nature; or, in other words, our church is governed by elders. Presbyterian comes from the Greek word meaning, simply, "elder." Paul emphasized a plurality of elders in the early church (Titus 1:5; Acts 20:17). An elder is a biblically qualified man who has been nominated, trained, examined, and ordained to oversee the affairs of the church. The Bible gives explicit qualifications for such men (1 Tim. 3:1-7). Being a part of a presbyterian denomination means our elders may also participate in shepherding and governing by means of Presbyteries (regional bodies) and the General Assembly (national body).
Deacons
A deacon is a biblically qualified man who has been nominated, trained, examined, and ordained to minister to the physical needs of the church. Deacon means, literally, "one who waits on tables." The Apostles appointed the first deacons so that the Apostles could better attend to prayer and the ministry of the Word (Acts 6). The Bible gives explicit qualifications for deacons (1 Tim. 3:8-13).
Theology of Worship
God alone is worthy of worship and delights in His own glory, and so creates, seeks, saves, and commands His people to worship Him. Though believers’ entire lives are to be characterized by spiritual service of worship, God is present and blesses His people in a special way in corporate worship. Our greatest duty and delight is in worshiping the triune God in the beauty of holiness (1 Chron. 16:29; Ps. 29:2; 96:9).
Liturgy
"Liturgy" is the name given to one's custom of public worship; that is, how one regularly worships God. A biblical liturgy demonstrates that God’s people are His treasured possession, called and separated from the world to be assembled in His presence before the holy of holies. Our liturgy is designed to reflect historic, classical worship in the Reformed tradition. We strive for decency, order, and excellence in every part of our liturgy to reflect God’s beauty, holiness, and majesty. Though Scripture does not prescribe a specific liturgy, it reveals its content and shape, which includes reading and preaching of God’s Word; prayer; psalms, hymns, and spiritual songs; confession; offerings; sacraments; and the benediction. These elements are patterned after the Covenant of Grace, in which God initiates worship, reveals His will and graciously works through His Word. God’s people accordingly respond by humbly, reverently, and boldly calling upon Him in faith, joyfully offering thanksgiving and praise, giving to God what has been received from His gracious hand. A biblical liturgy manifests God’s saving work among His people. Such a dialogical pattern is fulfilled in Christ, through Whom we have access to the Father and receive His blessings.
Reformed Worship as Word Centered
Since worship is of utmost importance, it must be protected by ordained ministers entrusted to guard the Gospel, lead worship, and train those under their care to offer acceptable worship, in spirit and truth. We adhere to the principle of Sola Scriptura (by Scripture Alone). God commands to be worshiped according to His revealed will alone, not according to personal preferences and cultural fads. The very content of God’s Word also should hold a prominent place within virtually every liturgical element. The pulpit is raised and at the center of the chancel in order to communicate the centrality and importance of the Word of God.
Ordinary Means of Grace
God sovereignly establishes and increases faith through His ordained means, often called ordinary means of grace, which are vital for believers’ spiritual nourishment and growth. God’s people are therefore commanded to participate regularly in Lord’s Day corporate worship, in dependence upon God’s Spirit Who applies Christ’s benefits through His Word and sacraments. We therefore practice systematic expository preaching of God’s Word, recognize spoken and sung prayer as the chief means of gratitude and praise to God, and administer the sacraments of Baptism and the Lord’s Supper. We celebrate the Lord's Supper on the 1st Sunday Morning and 3rd Sunday Evening of each month. As such, we are a church governed by the ordinary means of grace. Although various ministries and fellowship opportunities certainly exist within our church community, we are not a program-driven church but an ordinary-means-of-grace-driven church.
The Holy Scriptures
We teach that the Bible authority and inerrancy of Scripture as God’s inspired Word, revealing His truth to humanity is God’s written revelation to man, and thus the sixty-six books of the Old and New Testaments, given by inspiration of the Holy Spirit, constitute the Word of God. That is, we teach the plenary verbal inspiration of Scripture, that every word is equally breathed out by God in all its parts (1 Corinthians 2:7–14; 2 Timothy 3:16; 2 Peter 1:20–21).
We teach that the Word of God is an objective, propositional revelation (1 Thessalonians 2:13; 1 Corinthians 2:13), infallible (John 10:35), and absolutely inerrant in the original documents, being free from all falsehood, fraud, or deceit (Psalm 12:6; 119:160; Proverbs 30:5).
We teach that the Bible constitutes the only infallible rule of faith and practice and is true and reliable in all the matters it addresses1 (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).
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 the part (Matthew 5:18; 2 Timothy 3:16).
We teach the literal, grammatical, historical interpretation of Scripture, which affirms 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 and consistently applies this interpretive method with the aid of the illumination 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. Yet the truth of Scripture stands in judgment of men; never do men stand in judgment of it.
We teach that literal, grammatical, historical interpretation yields the affirmation that God created the world in six literal twenty-four-hour days (Genesis 1:1–2:3; Exodus 20:11; 31:17), that He specially created man and woman (Genesis 1:26–28; 2:5–25), and that He defined marriage as a lifelong covenant between one man and one woman (Genesis 2:24; Matthew 19:5; cf. Malachi 2:14). Scripture elsewhere dictates that any sexual activity outside of marriage is an abomination before the Lord (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).
God
We teach that there is but one living and true God YAHWEH (Deuteronomy 6:4; Isaiah 45:5–7; 1 Corinthians 8:4), an eternal (Revelation 1:8), infinite (Job 11:7–10), absolute Spirit (John 4:24), without parts (Exodus 3:14; 1 John 1:5; 4:8), perfect in all His attributes, including incomprehensibility (Romans 11:33), omniscience (1 John 3:20), omnipotence (Genesis 18:14), omnipresence (Psalm 139:7–10), immutability (Malachi 3:6), and aseity (Exodus 3:14; John 5:26).
We teach that this God is one in essence (having one mind, one will, and one power), eternally existing in three coequal and consubstantial Persons—YAHWEH the Father, YAHWEH the Son, and YAHWEH the Holy Spirit (Matthew 28:19; 2 Corinthians 13:14)—each uncreated and distinct, and each equally deserving worship and obedience. Therefore, we teach that the Father is of none, neither begotten nor proceeding (John 5:26); the Son is eternally begotten of the Father (John 1:14; 1:18; 3:16; 5:26; cf. Psalm 2:7); and the Holy Spirit eternally proceeds from the Father and the Son (John 15:26).
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). 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 save to be His own people (Ephesians 1:4–6); He saves from sin all who come to Him through faith in Jesus Christ; He adopts as His own all those who come to Him and thereby becomes Father to them (John 1:12; Romans 8:15; Galatians 4:5; Hebrews 12:5–9).
God the Son
We teach that Jesus Christ, the second Person of the Trinity, is eternal God, coequal, consubstantial, and coeternal with the Father, possessing all the divine perfections (John 1:1; 10:30; 14:9).
We teach that all creation came into being through the eternal Son (John 1:3; 1 Corinthians 8:6; Colossians 1:16; Hebrews 1:2) and is presently sustained by Him (Colossians 1:17; Hebrews 1:3).
We teach that in the incarnation the eternal Son, the second Person of the Trinity, without altering His divine nature or surrendering any of the divine attributes, made Himself of no reputation by taking on a full human nature consubstantial with our own, yet without sin (Philippians 2:5–8; Hebrews 4:15; 7:26).
We teach that He was conceived by the Holy Spirit in the womb of the virgin Mary (Luke 1:35) and thus born of a woman (Galatians 4:4–5), so that two whole, perfect, and distinct natures, the divine and the human, were joined together in one person, without confusion, change, division, or separation. He is therefore very God and very man, yet one Christ, the only mediator between God and man.
We teach that in His incarnation, Christ fully possessed His divine nature, attributes, and prerogatives (Colossians 2:9; cf. Luke 5:18–26; John 16:30; 20:28). However, in the state of His humiliation, He did not always fully express the glories of His majesty, concealing them behind the veil of His genuine humanity (Matthew 17:2; Mark 13:32; Philippians 2:5–8). According to His human nature, He acts in submission to the Father (John 4:34; 5:19, 30; 6:38) by the power of Holy Spirit (Isaiah 42:1; Matthew 12:28; Luke 4:1, 14), while, according to His divine nature, He acts by His authority and power as the eternal Son (John 1:14; cf. 2:11; 10:37–38; 14:10–11).
We teach that our Lord Jesus Christ accomplished the redemption of His people through the shedding of His blood and sacrificial death on the cross. We teach that His death was voluntary, vicarious, substitutionary, propitiatory, and redemptive (Isaiah 53:3–6; John 10:15, 18; Romans 3:24–25; 5:8; 1 Peter 2:24).
We teach that on the basis of the efficacy of the death 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 into 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 intercedes as our Advocate and High Priest (Matthew 28:6; Luke 24:38–39; Acts 2:30–31; Romans 8:34; 1 Corinthians 15:12–23; 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; Revelation 20).
We teach that the Lord Jesus Christ is the One through whom God will judge all mankind (John 5:22–23): believers (1 Corinthians 3:10–15; 2 Corinthians 5:10); living inhabitants of the earth at His glorious return (Matthew 25:31–46); and the 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).
God the Holy Spirit
We teach that the Holy Spirit, the third Person of the Trinity, is eternal God, coequal, consubstantial, and coeternal with the Father and the Son (Matthew 28:19; Acts 5:3–4; 1 Corinthians 12:4–6; 2 Corinthians 13:14), possessing all the divine perfections, including eternality (Hebrews 9:14), omnipresence (Psalm 139:7–10), omniscience (Isaiah 40:13–14), omnipotence (Romans 15:13), and truth (John 16:13).
We teach that the Holy Spirit is not merely a force or a power but a distinct divine person who thinks (1 Corinthians 2:10–13), wills (1 Corinthians 12:11), speaks (Acts 28:25–26), and can be grieved (Ephesians 4:30).
We teach that it is the work of the Holy Spirit to execute the divine will with relation to all mankind. 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 3:5–7).
We teach that work of the Holy Spirit in this age began at Pentecost (Acts 1:5; 2:4), when He was sent by the Father and the Son as promised by Christ (John 14:16–17; 15:26) to initiate and complete the building of the Body of Christ (Ephesians 2:22), which is the church (Ephesians 1:21–22). The Holy Spirit convicts the world of sin and righteousness and judgment (John 16:8–11), glorifies the Lord Jesus Christ (John 16:14), and transforms believers into the image of Christ (Romans 8:29; 2 Corinthians 3:18).
We teach that the Holy Spirit is the supernatural and sovereign agent in regeneration (Titus 3:5), baptizing all believers into the body of Christ (1 Corinthians 12:13). The Holy Spirit also indwells them (Romans 8:9), sanctifies them (2 Corinthians 3:18), instructs them (1 John 2:20, 27), empowers them for service (1 Corinthians 12:4, 9), and seals them unto the day of redemption (2 Corinthians 1:22; Ephesians 1:13; 4:30).
We teach that the Holy Spirit is the divine Teacher, who guided the apostles and prophets into all truth as they wrote God’s special revelation, the Bible (John 14:26; 16:13; cf. 2 Peter 1:19–21). Every believer possesses the indwelling presence of the Holy Spirit from the moment of salvation (Romans 8:9), and it is the duty of all those born of the Spirit to be filled with (controlled by) the Spirit (Ephesians 5:18).
We teach that the Holy Spirit gives spiritual gifts to the church unto its edification (Acts 1:8; 1 Corinthians 12:4–11; 1 Corinthians 14:26). The Holy Spirit glorifies neither Himself nor His gifts by ostentatious displays (1 Corinthians 14:33), but He does glorify Christ (John 16:13–14) by applying His work of redemption to His people in regeneration and sanctification (2 Corinthians 3:18; Titus 3:5).
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 (1 Corinthians 12:4–11; Ephesians 4:7–12), and that speaking in tongues and the working of sign miracles in the beginning days of the church have now ceased (1 Corinthians 13:8–10; Ephesians 2:20), having fulfilled their purpose of pointing to and authenticating the apostles as revealers of divine truth (2 Corinthians 12:12; Hebrews 2:1–4). The miraculous gifts were never intended to be characteristic of the lives of believers (e.g., 1 Timothy 5:23).
Man
We teach that man was directly and immediately created by God (Genesis 2:7) in His image and likeness (Genesis 1:26–28; 5:1; James 3:9), free of sin (Genesis 1:31) and endowed with a rational nature, intelligence, volition, and moral responsibility to God (Genesis 2:15–25).
We teach that mankind was created by God as either male or female, 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). Attempting to confuse the two sexes is an abomination to God (Leviticus 18:22; Deuteronomy 22:5; Romans 1:26–27; 1 Corinthians 6:9–10).
We teach that God’s intention in the creation of man was that man should glorify God, enjoy God’s fellowship, live his life according to the will of God, and by this accomplish God’s purpose for man in the world (Isaiah 43:7; 1 Corinthians 10:31; Colossians 1:16; Revelation 4:11).
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—united with him as the representative of humanity—the guilt of sin was imputed and a corrupt nature was transmitted to all men of all ages, Jesus Christ being the only exception (Romans 5:12, 18–19; 8:3; 1 Corinthians 15:22; 2 Corinthians 5:21). 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).
Salvation
We teach that salvation is wholly of God by grace on the basis of the redemption of Jesus Christ—the merits both of His life of perfect righteousness and His atoning blood—and not on the basis of human merits or works (John 1:12; Romans 5:18–19; Ephesians 1:7; 2:8–10; 1 Peter 1:18–19).
Election
We teach that election is the sovereign act of God by which, before the foundation of the world, He unconditionally chose in Christ all those whom He would ever graciously regenerate, save, and sanctify (Romans 8:28–30; 9:11–16; Ephesians 1:4–11; 2 Thessalonians 2:13; 2 Timothy 2:10; 1 Peter 1:1–2).
We teach that sovereign election does not contradict or negate 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). Nevertheless, since sovereign grace includes the means of receiving the gift of salvation as well as the gift itself, sovereign election will result in what God 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 teach that God’s election of totally depraved sinners is unconditional, grounded only in the sovereign freedom of God’s own will. Election is an expression of God’s unmerited favor and is not related to any initiative of the sinner’s own part. It is not grounded in God’s anticipation of what sinners might do by their own will, nor 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).
Atonement
We teach that the Lord Jesus, by His perfect obedience and sacrifice of Himself, which He offered up to God through the eternal Spirit (Hebrews 9:14; 10:14), has fully satisfied the justice of God (Hebrews 2:17; 1 John 4:10), propitiated the wrath of God (Romans 3:25–26; cf. 1:18), procured reconciliation (Romans 5:10), and purchased an everlasting inheritance in the kingdom of heaven (Hebrews 9:15), for all those the Father has given to Him (John 6:39; 10:14–15, 28–29; 17:2, 9, 24).
Regeneration
We teach that regeneration is a supernatural work of the Holy Spirit by which a renewed nature and spiritual life are given (John 3:3–7; 2 Corinthians 5:17; Titus 3:5). It is instantaneous and is accomplished 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). As a result of this divine illumination (2 Corinthians 4:6), the repentant sinner, so enabled by the Holy Spirit, responds in faith in Christ (1 John 5:1).
Justification
We 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; cf. 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 righteousness of justification is not infused into the believer, nor is it attained by any virtue or work of man (Romans 3:20; 4:4–6), but that it is the legal declaration of right standing with God (Deuteronomy 25:1; Romans 8:1, 33–34). We teach that justification consists in the imputation of our sins to Christ (Colossians 2:14; 1 Peter 2:24) and the imputation of Christ’s righteousness to us (1 Corinthians 1:30; 2 Corinthians 5:21; cf. Romans 5:18–19), through faith alone apart from works (Romans 3:28; 4:4–5; 5:1; Galatians 2:16; 3:11, 24). In this way, God is “just and the justifier of the one who has faith in Jesus” (Romans 3:26).
Sanctification
We teach that every believer is sanctified (set apart) unto God at conversion, declared to be holy, and is therefore 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 into greater conformity with 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 not completely ended until he sees Christ face to face. 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 3:2–9).
Security
We teach that all the redeemed, once 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). Those who once professed faith and subsequently deny the Lord demonstrate by their going out from us that they were never truly saved in the first place (1 John 2:19).
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; 13:13–14; Galatians 5:13, 25–26; Titus 2:11–14).
Genuine salvation is manifested by fruits worthy of repentance as demonstrated in righteous attitudes and 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 causes the believer to be increasingly conformed to the image of our Lord Jesus Christ (2 Corinthians 3:18). Such a conformity is climaxed in the believer’s glorification at Christ’s coming (Romans 8:17; 2 Peter 1:4; 1 John 3:2–3).
Separation
We teach that 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 will 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, bringing no 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 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).
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 for His own at the rapture (1 Corinthians 15:51–52; 1 Thessalonians 4:13–18).
We teach that the church is thus a unique spiritual organism designed by Christ, made up of all regenerate persons (i.e., 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 and continuity of local churches is clearly taught and defined in the New Testament Scriptures (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 that the one supreme authority for the church is Christ (1 Corinthians 11:3; Ephesians 1:22; Colossians 1:18) and that 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 elders (also called overseers and pastors, 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).
We teach that the eldership of a local congregation consists of spiritually qualified men who lead or rule as servants of Christ (1 Timothy 2:11–12; 5:17–22) and have His authority in directing the church. The congregation is to submit to their leadership (Hebrews 13:7, 17).
We teach the importance of discipleship (Matthew 28:19–20; 2 Timothy 2:2), the mutual accountability of all believers (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 3:6–15; 1 Timothy 1:19–20; Titus 1:10–16).
We teach the autonomy of the local church, free from any external 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 (Acts 15:19–31; 20:28; 1 Corinthians 5:4–7, 13; 1 Peter 5:1–4).
We teach that the purpose of the church is to glorify God (Ephesians 3:21) by building itself 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), by keeping the ordinances (Luke 22:19; Acts 2:38–42) and by advancing and communicating the gospel to the entire world (Matthew 28:19; Acts 1:8; 2:42).
We teach the calling of all saints to the work of service (1 Corinthians 15:58; Ephesians 4:12; Revelation 22:12).
We teach the need of the church to fulfill her God-given mission as God accomplishes His purpose in the world. To that end, He gives the church spiritual gifts. 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).
We teach that there were two kinds of gifts given to 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 (Hebrews 2:3–4; 2 Corinthians 12:12); 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. Thus, 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 non-revelatory 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).
We teach that two ordinances have been committed to the local church: baptism and the Lord’s Supper (Acts 2:38–42). 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).
We teach that the Lord’s Supper is the commemoration and proclamation of His death until He comes, and should be always 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, participation in the Lord’s Supper is nevertheless an actual communion with the risen Christ, who indwells every believer, and so is present, fellowshipping with His people (1 Corinthians 10:16).
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 are 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).
Fallen Angels [Demon / Satan / Devil]
We teach that Satan is a created angel who was the efficient cause of the first sin. He incurred the judgment of God by rebelling against his Creator (Isaiah 14:12–17; Ezekiel 28:11–19), by taking numerous 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 Adam and 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); that he is 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).
Last Things (Eschatology)
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 those in Christ, such separation will continue until the rapture (1 Thessalonians 4:13–17), which initiates the first resurrection (Revelation 20:4–6) when our 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 Him in the intermediate heaven (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 in the intermediate hell 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 eternal hell, the lake of fire (Matthew 25:41–46; Revelation 20:15), cut off from the life of God and enduring His wrath forever (Daniel 12:2; Matthew 25:41–46; 2 Thessalonians 1:7–9).
The Great Tribulation
The Tribulation as a Refining Period for the Church. Instead of the Church being removed before the Great Tribulation, The Church will endure tribulation, much like the suffering described in Matthew 24:9–22 and Revelation 13:7. Tribulation is not only a time of judgment on the world but also a period of purification and witness for the Church (Daniel 12:10; Revelation 7:14). This means God’s protection is spiritual rather than physical—believers may suffer persecution, but their faith will be preserved (Revelation 3:10, in this interpretation, refers to spiritual perseverance rather than physical removal). The "Seventieth Week of Daniel" (Daniel 9:24–27) is not necessarily [but it could be] a future seven-year tribulation, but a prophecy fulfilled in Christ’s first coming and His ongoing reign.
The Second Coming and Millennial Reign
We teach that, after the tribulation period, Christ will come to earth to occupy the throne of David (Matthew 25:31; Luke 1:31–33; Acts 1:10–11; 2:29–30; cf. Revelation 3:21) 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; Zechariah 8:4), and that it will be brought to an end with the release of Satan (Revelation 20:7).
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 all unbelievers at the Great White Throne Judgment.
We teach that this resurrection of the unsaved dead to judgment will be a physical, bodily resurrection (John 5:28–29) in which they will be committed to eternal conscious punishment in the lake of fire (Matthew 25:41; Revelation 20:11–15).
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) that in all spheres the triune God may reign forever and ever (1 Corinthians 15:28).
What It Means to Be a Christian
Being a Christian is more than identifying yourself with a particular religion or affirming a certain value system. Being a Christian means you have embraced what the Bible says about God, mankind, and salvation. Consider the following truths found in Scripture.
God Is Sovereign Creator
Contemporary thinking says man is the product of evolution. But the Bible says we were created by a personal God to love, serve, and enjoy endless fellowship with Him. The New Testament reveals it was Jesus Himself who created everything (John 1:3; Colossians 1:16). Therefore, He also owns and rules everything (Psalm 103:19). That means He has authority over our lives and we owe Him absolute allegiance, obedience, and worship.
God Is Holy
God is absolutely and perfectly holy (Isaiah 6:3), therefore He cannot commit or approve of evil (James 1:13). God requires holiness of us as well. First Peter 1:16 says, "You shall be holy, for I am holy."
Mankind Is Sinful
According to Scripture, everyone is guilty of sin: "There is no man who does not sin" (1 Kings 8:46). That doesn't mean we're incapable of performing acts of human kindness. But we're utterly incapable of understanding, loving, or pleasing God on our own (Romans 3:10-12).
Sin Demands a Penalty
God's holiness and justice demand that all sin be punished by death (Ezekiel 18:4). That's why simply changing our patterns of behavior can't solve our sin problem or eliminate its consequences.
Jesus Is Lord and Savior
The New Testament reveals it was Jesus Himself who created everything (Colossians 1:16). Therefore He owns and rules everything (Psalm 103:19). That means He has authority over our lives and we owe Him absolute allegiance, obedience, and worship. Romans 10:9 says, "If you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you shall be saved." Even though God's justice demands death for sin, His love has provided a Savior who paid the penalty and died for sinners (1 Peter 3:18). Christ's death satisfied the demands of God's justice and Christ's perfect life satisfied the demands of God's holiness (2 Corinthians 5:21), thereby enabling Him to forgive and save those who place their faith in Him (Romans 3:26).
The Character of Saving Faith
True faith is always accompanied by repentance from sin. Repentance is agreeing with God that you are sinful, confessing your sins to Him, and making a conscious choice to turn from sin (Luke 13:3, 5; 1 Thessalonians 1:9) and pursue Christ (Matthew 11:28-30; John 17:3) and obedience to Him (1 John 2:3). It isn't enough to believe certain facts about Christ. Even Satan and his demons believe in the true God (James 2:19), but they don't love and obey Him. True saving faith always responds in obedience (Ephesians 2:10).