STATEMENT OF DOCTRINE
The Benefits and Limitations of a Statement of Faith:
Although the Bible is the final authority in matters of faith and practice, a statement of faith can serve as an excellent summary of what we believe the Bible teaches. Many people claim to believe the Bible, yet disagree on vital issues. A statement of faith provides necessary definition. It also serves as a helpful teaching tool by providing a concise summary of Biblical truth. We recognize that any statement of faith is a fallible, human attempt to summarize the riches of God's revelation and should therefore be open to further revision in the light of Holy Scripture. The following is a summary of what is taught as Biblical truth at Maple Grove Church (MGC).
WHAT WE TEACH:
THE HOLY SCRIPTURES
We teach that the Bible is God’s written revelation to man, and thus the 66 books of the Bible given to us by the Holy Spirit constitute the plenary (inspired equally in all parts) Word of God (1 Corinthians 2:7-14; 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), verbally inspired in every word (2 Timothy 3:16), absolutely inerrant in the original documents, infallible, and God-breathed.
We teach the literal, grammatical-historical interpretation of Scripture which affirms the belief that the opening chapters of Genesis present creation in six literal days (Genesis 1:31; Exodus 31:17), describe the special creation of man and woman (Genesis 1:26-28; 2:5-25), and define marriage as between one man and one woman (Genesis 2:24; Matthew 19:5). 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).
We teach that the Bible constitutes the only infallible rule of faith and practice, being fully sufficient for every human need and all that pertains to life and Godliness. As such, it must never be added to, superseded, or changed by later tradition, extra-Biblical revelation, or worldly wisdom. Every doctrinal formulation, whether of creed, confession, or theology must be put to the test of the full counsel of God in Holy Scripture. (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 1:3, 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 that, whereas there may be several applications of any given passage of Scripture, there is but one true contextual and/or prophetic interpretation. The precise meaning is to be found as one diligently applies the literal, grammatical-historical method of interpretation under the leading of the Holy Spirit (John 7:17; 16:12-15; 1 Cor. 2:7-15; 1 Jn. 2:20). It is the responsibility of all believers to give themselves to the diligent study of the Word of God in order to be able to ascertain the true intent and meaning of the Scripture, recognizing that proper, accurate application is binding on all generations. Yet the truth of Scripture always stands in judgment of men; never do men stand in judgment of it.
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. The Father is not the Son and the Son is not the Holy Spirit, yet each is truly Deity. One God—Father, Son and Holy Spirit—is the foundation of Christian faith and life.
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 115:3; 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). He is the Creator of all men (Genesis 1:27), but He is spiritual Father only to believers (Romans 8:14; 2 Corinthians 6:18). He has decreed for His own glory all things that come to pass (Ephesians 1:11). He continually upholds, directs, and governs all creatures and events (1 Chronicles 29:11). In His sovereignty He is neither the author nor approver of sin (Habakkuk 1:13; John 8:38-47), nor does He remove or 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; Romans 8:29-30); 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, that they might live to the praise of His glory. (John 1:12; Romans 8:15; Galatians 4:5; Hebrews 12:5-9; Ephesians 1:12).
God the Son
We teach that Jesus Christ, the second Person of the Trinity, possesses all the divine excellencies, and in these He is co-equal, consubstantial, and co-eternal with the Father (John 10:30; 14:9).
We teach that God the Father created according to His own will, through His Son, Jesus Christ, by whom, and for 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 taking-on human flesh), Christ surrendered only the prerogatives of Deity but nothing of the Divine essence, either in degree or kind. He laid aside His right to the full prerogatives of co-existence with God and took on an existence appropriate to a servant while never divesting Himself of His Divine attributes. 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, being both truly God and truly man (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 our Lord Jesus Christ accomplished our redemption through the shedding of His blood and sacrificial death on the cross and that His death was voluntary, vicarious, substitutionary, propitiatory, and redemptive (John 10:15; Romans 3:24-25; 5:8; 1 Peter 2:24).
We teach that on the basis of the efficacy of the death of 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 now mediates as our Advocate and High Priest (Matthew 28:6; Luke 24:38-39; Acts 2:30-31; Romans 4:25; 8:34; Hebrews 7:25; 9:24; 1 John 2:1).
We 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, on the final Day, physically, personally, and visibly return in glory (Acts 1:9-11; 1 Thessalonians 4:13-18). Through Him, God will judge all mankind (John 5:22-23): Believers (1 Corinthians 3:10-15; 2 Corinthians 5:10); the 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 one 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 is a Divine Person, eternal, not created, 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 40:13-14), omnipotence (Romans 15:13), and truthfulness (John 16:13). In all the Divine attributes He is co-equal and consubstantial with the Father and the Son (Matthew 28:19; Acts 5:3-4; 28:25-26; 1 Corinthians 12:4-6; 2 Corinthians 13:14; Jeremiah 31:31-34; Hebrews 10:15-17).
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 the Holy Spirit was given by the Father as promised by Christ (John 14:16-17; 15:26) to indwell His people, and 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 8:29; 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 (2 Peter 1:19-21). 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; Galatians 5:16; 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 revealing Him to His people, 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).
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 2:7, 15-25; James 3:9). Man was also created by God as either male or female, biologically defined and distinct sexes set by God for each individual (Genesis 1:27; 2:5-23; 1 Corinthians 11:11-15; Romans 1:26-27). Confusion between the two is an abomination to Him (Leviticus 18:22; Deuteronomy 22:5; Romans 1:26-27; 1 Corinthians 6:9).
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).
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 will never seek after God on his own (Romans 3:10-11), he is a slave to sin (John 8:34; Romans 6:17), spiritual things are complete foolishness to him (1Corinthians 1:18; 2:14), his heart is deceitful and desperately wicked (Jeremiah 17:9) and will only do evil continually (Genesis 6:5). Therefore, man’s salvation is nothing of himself, but 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, his guilt was justly imputed (counted) to every man, and a nature corrupted by Adam’s sin has been transmitted to all men of all ages, Jesus Christ being the only exception (Romans 5:18-19). 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 merit of His shed blood, and not on the basis of human merit or works (John 1:12; Ephesians 1:7; 2:8-10; 1 Peter 1:18-19).
election
We teach that election is the act of God by which, before the foundation of the world, He chose in Christ those whom He graciously regenerates, saves, and sanctifies (Romans 8:28-30; 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 9:22-23; 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 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; James 4:8).
We teach that the unmerited favor that God grants to undeserving sinners is not related to any initiative of their own part or 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).
We teach that the Christian does not know who God has elected to salvation, so he is responsible to evangelize or share the Gospel with as many people as he has opportunity to share with. God has established the Christian's duty and privilege to evangelize because He has elected some to salvation and He has determined to save sinners through the preaching of the Gospel. “Faith comes from hearing, and hearing by the word of Christ” (Romans 10:13-17; 1Corinthians 1:18-21, 1Thessalonians 2:13,14). The Gospel, therefore, should be offered to all people indiscriminately (Matthew 28:19-20).
atonement
God’s good pleasure 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. The atonement is the only means for the salvation of sinful man (Luke 24:26; Galatians 3:21-24; Hebrews 2:10; 9:11-14, 10:1-14). If there were any other way to satisfy the justice of God, it would have been rendered (Acts 4:12; John 8:23-24, 14:6). The atonement made propitiation to God, reconciling God to chosen sinners, by the removal of the wrath of God, through the substitutionary work of Christ. The Scripture sets forth the atoning work of Christ as a propitiation (Romans 3:21-26), a canceling the penalty of sin (Hebrews 7:26,27, 9:6-15), reconciliation (Romans 5:10; 2Corinthians 5:18-19), and redemption (Matthew 20:28; Romans 3:24; 1 Corinthians 1:30; Ephesians 1:7), thereby fully accomplishing it’s intended purpose.
regeneration
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 instantaneous, and is accomplished solely by the power of the Holy Spirit through the instrumentality of the Word of God (John 5:24) when the repentant sinner, as enabled by the Holy Spirit, responds in faith to the divine provision of salvation. Genuine regeneration 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).
justification
We teach that justification before God is an act of God (Romans 8:33) by which He declares righteous those who, through faith in Christ, repent of their sins (Luke 13:3; Acts 2:38; 3:19; 11:18; Romans 2:4; 2 Corinthians 7:10; Isaiah 55:6-7) 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) and involves 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). By this means God is enabled to “be 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 by justification and is therefore 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 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; 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. All claims to the eradication of sin in this life are unscriptural. The total eradication of sin is not possible in this life, 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 believer’s life will necessarily be characterized by the pursuit of holiness (1Corinthians 5:9-13; Titus 1:16; 1John 2:36; 3:9-10).
assurance
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).
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).
separation
We teach that separation from sin is clearly called for throughout the Old and New Testaments (2 Corinthians 6:14-7:1; 2 Timothy 3:1-5). We teach that 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 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). However, a believer is not to withdraw in isolation from the world; the world is his God ordained place of ministry (Matthew 5:13-16, John 17:15; 1Corinthians 5:9,10). Rather, he is to expose the deeds of darkness as one who is in the world but not of the world (Ephesians 5:1-17).
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 (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 born-again believers in this present age (Ephesians 2:11-3:6; 5:32).
We teach that the establishment, autonomy, 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 for edification, worship, prayer, and the ministry of the Word (1 Corinthians 11:18-20; Hebrews 10:25).
the leaders of the church
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 bishops, pastors, and overseers; 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 these leaders lead or rule as servants of Christ (1 Timothy 5:17-22) and have His authority in directing the church. The congregation is to submit to their leadership (Hebrews 13:7, 17).
We also believe that, because of the clear teaching of Scripture regarding the qualifications of an elder, this office is restricted to men only. This does not mean that any man can be an elder simply because of his gender, but must also meet the rest of the qualifications as provided in 1Timothy 3:1-13 and Titus 1:5-9. Women are not restricted from all teaching but are restricted from both the authoritative office and authoritative function of elders. Subsequently, women are to engage in other meaningful ministries — such as: preaching the Gospel to nonbelievers, which would include missionary work which is the call of all believers at varying degrees (Matthew 28:19; Acts 1:8; 18:24-26); assisting the leaders of the church (Romans 16:1); mercy ministries (James 1:27); teaching the younger women (Titus 2:3); engaging in teaching one another in the common body life of the church, wherein there is no necessary exertion of authority (Ephesians 4:25; Colossians 3:16; Hebrews 3:13); teaching children especially in the context of, but not limited to, one’s own home (2Timothy 1:5; Ephesians 6:4); exercising spiritual gifts (1Corinthians 11:5; Joel 2:28; Acts 21:9); engage in corporate payers as well as assisting in congregational worship in song (1Corinthians 11:5; Acts 2:42; 4:27; 12:12). The list above is by no means an exhaustive list on the sphere of women’s ministry! We believe that Godly women are essential to the life and health of the church, and that women who follow the pattern of Scripture will find an abundance of opportunity to serve and impact the world for the kingdom of God.
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 3:6-15; 1 Timothy 1:19-20; Titus 1:10-16).
We teach the autonomy of the local church, free from any external 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 that the purpose of the local 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).
spiritual gifts
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 cooperate with God as He accomplishes His purpose in the world. To that end, He has given the Church many spiritual gifts for the edification of the Body (Romans 12:38; 1 Corinthians 12:1-11; Ephesians 4:11-12). Believers are given a great diversity of gifts making the Body of Christ consist of believers with diverse talents, callings, and gifts (Romans 12). Every member of the Body of Christ is called to use his or her gifts according to their individual gifting, calling, and faith for the mutual edification of the saints (Romans 1:11-12; 12:38). We teach the Sovereignty of the Spirit over all things pertaining to the spiritual gifts (1 Corinthians 12:11), and we do not believe that the spiritual gifts should be a point of division or the test for Christian fellowship (1 Corinthians 13:12; 14:40).
ordinances
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; Colossians 2:11-12). It is also a sign of fellowship and identification with the visible Body of Christ (Acts 2:41-42), and is a pledge in the presence of God and His saints to live a life of good conscience before Him (1 Peter 3:21). Baptism has absolutely no saving merit or regenerative power; salvation is entirely the work of Almighty God in accordance with the eternal decree of the Father (Ephesians 1:36), as accomplished on the cross by the Son (Romans 5:9-10), and applied by the Holy Spirit (Titus 3:5).
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).
the mission of the church
We teach that it is the primary mission of the Church to bring glory to God. Therefore the corporate meeting of the church is for the exaltation of God in worship: expressed in prayer, song, and the reading and preaching of God’s Word (Romans 11:36; 1 Corinthians 14:23-25; Ephesians 3:21, Psalm 150, Colossians 3:16).
We teach that the saints are edified through the Means of Grace: by the instruction of the Word (Ephesians 4:13-16; 2 Timothy 2:2, 15; 3:16-17; 4:12), by biblical fellowship (Acts 2:46-47; Hebrews 10:25; 1 John 1:3), and by the corporate observance of the ordinances (Luke 22:19-20; Acts 2:38-42).
We teach that Jesus Christ has given the Church an enduring commission to evangelize the lost, with this responsibility extending to every believer. Biblical evangelism must involve both the spoken word and the unspoken testimony of a life transformed by the grace of God in Christ (Matthew 28:19; Acts 1:8; 1 Thessalonians 1:2-10; Titus 3:1-8; 1 Peter 2:12; 3:14-15). We teach that the work of evangelism should not just be local, but that we should endeavor to obey the Great Commission which extends the purpose of the Church regarding evangelism to the whole world (Matthew 28:19; Acts 1:8).
ANGELS
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
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 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 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).
THE LAST THINGS
Since no one knows the day or hour of the Lord’s return, not even Christ Himself during His incarnation (Matthew 25:13; Mark 13:32), the timing of the the return of Christ (1 Thessalonians 4:15-17) and the millennial debate between the various positions among Evangelical Christians should not be made a test of Christian fellowship in and of themselves. While the fact of His return is undeniable, the conviction regarding its timing, together with the millennial issue, is subject to one’s presuppositions and the particular interpretive principles applied to Bible prophecy.
death
We teach that the bodies of those who have died return to dust and undergo destruction (Genesis 3:19; Acts 13:36). But their souls neither die nor sleep, because they have an immortal character, and immediately return to God who gave them (Ecclesiastes 12:7). The souls of the righteous are then made perfect in holiness and are received into paradise. There they are with Christ and behold the face of God in light and glory while they wait for the full redemption of their bodies (Luke 23:43; 2 Corinthians 5:1, 6, 8; Philippians 1:23; Hebrews 12:23). The souls of the wicked are thrown into hell, where they remain in torment and utter darkness, reserved for the judgment of the Great Day (Jude 6-7 ; 1 Peter 3:19; Luke 16:23-24). The Scripture recognizes no place other than these two for souls separated from their bodies.
We teach that, at the Last Day, those saints who are found alive will not sleep but will be changed (1 Corinthians 15:51, 52; 1 Thessalonians 4:17). All the dead will be raised up with the very same bodies, not different ones (Job 19:26-27), though they will have different qualities. Their bodies will be united again to their souls forever (1 Corinthians 15:42-43). We teach that the bodies of the unjust will be raised by the power of Christ to dishonor, but, the bodies of the just will be raised to honor and will be made like Christ’s own glorious body (Acts 24:15; John 5:28-29; Philippians 3:21).
the last judgment
We teach that God has appointed a day in which he will judge the world in righteousness by Jesus Christ (Acts 17:31; John 5:22, 27), to whom all power and judgment is given by the Father. In that day, the apostate angels will be judged (1 Corinthians 6:3; Jude 6). So also, all people who have lived on the earth will appear before the judgment seat of Christ, to give an account of their thoughts, words, and deeds and to receive a reckoning according to what they have done in the body, whether good or evil (2 Corinthians 5:10; Ecclesiastes 12:14; Matthew 12:36; Romans 14:10, 12; Matthew 25:32-46).
We teach that God’s purpose for appointing this day is to manifest the glory of His mercy in the eternal salvation of the elect, and of His justice in the eternal damnation of the reprobate, who are wicked and disobedient (Romans 9:22-23). For at that time the righteous will go into everlasting life and receive fullness of joy and glory with everlasting rewards in the presence of the Lord. But the wicked, who do not know God and do not obey the Gospel of Jesus Christ, will be thrown into everlasting torments (Matthew 25:21, 34; 2 Timothy 4:8) and punished with everlasting destruction, away from the gracious presence of the Lord and from the glory of His merciful power (Matthew 25:46; Mark 9:48; 2 Thessalonians 1:7-10).
We teach that Christ desires that we be firmly convinced that a day of judgment will come, both to deter everyone from sin (2 Corinthians 5:10-11) and to comfort the Godly more fully in their adversity (2 Thessalonians 1:5–7). For this reason, He has determined to keep the Day secret, to encourage people to shake off any fleshly security and always to be watchful, because they do not know the hour when the Lord will come (Mark 13:35–37; Luke 12:35, 36), and so that they may always be prepared to say, “Come Lord Jesus; come quickly! Amen.” (Revelation 22:20).