The following is a statement of faith and doctrinal declaration as held by the ministry:
1. God
There is only God (Jn. 17:3, Rom. 3:30, 1 Tim. 2:5), and this is the self-existent, eternal, sovereign, all-powerful, all-knowing, all-good, ever-present, all-loving, personal God of the Old and New Testament, Yahweh (2 Sam. 7:22, 1 Kgs. 8:60 1 Chr. 17:20, Isa. 44:6 Isa.
45:14 Isa. 45:22, Rom. 15:6, 2 Cor. 1:3, Eph. 1:3, 1 Peter 1:3), the God of Abraham, Isaac, and Jacob (Luk. 13:28, 20:37, Jn. 8:54). This God, the only true God (Jn. 5:44, Jn. 17:3, 1 Thes. 1:9), is transcendentally enthroned in Heaven (Mat 6:9, Mat. 10:33, Mat 12:50, Mat. 18:14) and is ontologically distinct from His creation (Gen. 1:1, Rom. 1:19-23). The eternal Being and Essence of God resides with Yahweh alone and does not interpenetrate the created world, giving us a Creator-creation distinction. This God, while abounding in compassion, grace, and mercy (Ex. 34:6, Ps. 103:8) will by no means clear the guilty (Ex. 34:7) and will judge the living and the dead in righteousness at the end of the age (Ps. 9:8, Acts 17:31, Rom. 3:19, 2 Cor. 5:10).
2. The Trinity
The Eternal Being of God exists as a Trinity of three divine persons. The one Being of God, Yahweh, exists tri-personally and not uni-personally as His creatures do. There is one ‘what’ (God), yet three ‘whos’ (persons). Jesus is not the Father (Jn. 6:38, Jn. 8:16-18, Jn. 10:36), the Father is not the Holy Spirit (Mat. 28:19, Jn. 14:16-17, Jn. 15:26), but all three are God by nature (Jesus: Jn. 1:1-18, 8:54, Heb. 1:8, Father: Jn. 20:10, Rom. 15:6, 1 Cor. 8:6, Holy Spirit: Act. 5:1-4, 2 Cor. 3:17, Heb. 10:15-17). Yahweh is one God as three persons. The Father, the Son, and the Holy Spirit are three centers of consciousness individuated from one another. These distinct ‘whos’ share in the Being of God, bearing within themselves the fullness of the divine nature. They are all truly God as to their nature. This one true God, Yahweh, exists as a plurality of divine persons that are co-equal, co-powerful, and co-eternal. While they all differ in the roles they fulfill within the plan of redemption and in their eternal relations of origin, they are nonetheless equal in nature and essence.
3. The deity of Jesus
Jesus is God in human flesh (Jn. 8:56, Jn. 10:30, Rom. 9:5, Col. 1:15, Tit. 2:13, Hebrews 1:8, 2 Peter 1:1). When we say Jesus is “God”, we mean that Jesus in and of Himself bears the fullness of deity (Col. 2:9).“God”, in this sense, refers to what Jesus is by nature. When we say Jesus is “God”, we do not mean to say that the person of the Father is named “God” and that Jesus is this person. Jesus is not the person of the Father, but is God as to His nature. Jesus existed eternally into the past alongside the Father as Yahweh from the very beginning (John 1:1-3, Phil. 2:5-7) and retained full deity and the full divine nature equal to that of the Father while in the flesh (Col 1:19, Col 2:9). As the second person of the tri-personal Yahweh incarnated in the flesh (Jn. 1:1-14), Jesus also has a truly human nature (Heb. 2:9, 1 Timothy 2:5) and therefore is truly man and truly God. True deity and humanity are both possessed by the one person of Jesus of Nazareth, the God-man. Everything true about what it means to be human (minus the sin nature) and God is true about Jesus.
4. Jesus’ death and resurrection for human sin
The Second Person of the Trinity came into the world and took on flesh, divinely conceived by the Holy Spirit in the virgin Mary, for the primary purpose of dying to save sinners (Lk. 19:10, Jn. 3:17, Rom. 5:6, 8, 1 Tim. 1:15, 1 Jn. 3:5). He saved sinners from the penalty of sin (the wrath and judgement of God) (Jn. 3:36, Rom. 5:9. Eph. 2:3), as well as the power of sin in this life and the effects of sin in the next life. When Jesus died on the cross and shed his blood for us, this served as an atonement for the death that was owed to us on the count of our sin (1 Cor. 15:3, Gal. 1:4, Eph. 5:2, Heb. 7:27, Heb. 9:6, Heb. 10:12, Rev. 9:5). Since Christ died our death in our place, he thereby satisfied the demands of God’s justice and released us from culpability before God for our sin. (Isaiah 53:4-5,11, Mk. 10:45, Rom. 3:25, 2 Cor. 5:21, Gal. 3:13-14, 1 Pet. 2:24, 1 Pet. 3:18, Heb. 2:17, 1 Jn. 2:2, 1 Jn. 4:10). In addition to being forgiven of our sins through his atoning death on the cross, we have been reconciled back to relationship with God (Rom. 5:10-11, Eph. 2:16, Col 1:20, 22) and have been declared righteous in his sight through the imputed righteousness of Jesus that has now been accredited to our account (Rom 1:17, Rom. 3:22, Rom. 4:6, 9, 4:25, 2 Cor. 5:21, Gal. 3:6, Phil 3:9, Jas 2:23). Through Jesus’s death, we are forgiven, justified, and reconciled back to God.
Jesus was raised bodily from the dead (Mt. 28:1-6, Mk. 16:2-7, Jn. 20:1-9, Acts 1:3, 2:32, Rom. 14:9, 1 Cor. 15:4, 12-28, Rev. 1:18, 2:8). This secures for His people the hope of eternal life where they too will experience resurrection life in a glorified body fashioned after the likeness of His own (John 5:24–29; 6:39, 40, 44, 54; Acts 4:1–2; 23:7–10, Phil. 3:21, 1 Cor. 15:12-49, 2 Cor. 5:2-4). Those who reject Jesus and His sacrifice will die in their sins, and stand before God guilty without chance for forgiveness and salvation. (Mk. 16:16, Jn. 3:18, 36, Jn. 5:4, Rom. 2:8, 2 Thes. 1:8, Heb. 2:3, Heb. 3:12, Heb. 9:27, Heb. 12:25, 1 Pet. 4:17, 1 Jn. 5:10, Rev. 21:8).
5. Salvation in Christ alone (Solus Christus)
The work of Jesus on the cross is the only offer by God to mankind by which we might be saved (Jn. 14:6, 1 Tim. 2:5). Apart from the salvific death and resurrection of Jesus, salvation, relationship with God, and entrance into Heaven are not possible. There is no other way to be made right with God apart from the atoning death of Jesus for the sin of the world (Jn. 14:6, Act. 4:12, 1 Cor. 3:11, Gal. 1:7). To reject Christ is to reject the only means of salvation.
6. Salvation by grace through faith alone (Sola Fide)
The Bible teaches that we are saved by faith alone. (Jn. 3:16, 18, Jn. 6:29, 40, 47, Act.10:43, Acts 16:31, Act. 26:18, Rom. 1:17, Rom. 3:33, Rom. 5:1, Rom. 10:9, Gal. 3:8, 2 Timothy 3:15, Heb. 11:7). We are saved only on the basis of our trust in the finished work of Christ. In addition to being saved by faith, we are saved by faith APART from works obedience and and righteousness (Rom. 3:21-28, Rom. 4:3-5, Rom. 9:30-32, Rom 11:6, Gal. 2:16, Gal. 2:21, Gal. 3:1-3, Gal 3:8, 9-14, 21-25, Eph 2:8-10, Phil. 3:9, Tit. 3:5).
“For we hold that one is justified by faith apart from works of the law” (Rom. 3:28)…And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness, just as David also speaks of the blessing of the one to whom God counts righteousness apart from works (Rom. 4:5)…What shall we say, then? That Gentiles who did not pursue righteousness have attained it, that is, a righteousness that is by faith; but that Israel who pursued a law that would lead to righteousness did not succeed in reaching that law. Why? Because they did not pursue it by faith, but as if it were based on works.” (Rom. 9:30-32)
We are not saved by successfully overcoming all of our willful sin or a ceremony, but by trusting in the finished work of Jesus Christ for our sins. There is nothing one can do to receive the atoning benefits of Christ’s death and resurrection apart from faith. Faith alone is the medium by which we are imputed the work of Christ to our lives. This is why salvation is called a free “gift” (Rom. 3:24, Rom. 5:15, 16, 17, Rom 6:23, Eph. 2:8, Heb. 6:4). In other words, faith is a sufficient condition for being saved, as the work of Christ is fully complete and does not need to be added to with human merit; only received through faith.
This being said, the Bible distinguishes between a faith that saves (such as mentioned in the verses above), and a faith that is not proceeded with works which is a dead faith (Jas. 2:17, 1 Jn. 1:6) that is equal to that of devils (Jas. 2:19) and cannot save (Jas. 2:14). It is
therefore useless for salvation (Jas. 2:20). This is the faith of ‘lukewarm Christians’ whom Jesus will not receive (Rev. 3:14-22), and is that of the false converts who claim to know Jesus though never had relationship with Him or displayed the necessary fruits of obedience (Mat. 7:18-23, Luk. 13:25-27). If we have truly been saved by faith alone, our faith will never be alone. It will never exist apart from works of righteousness. Expressed in the Bible, we see a false faith historically classified as being only ‘ascentia’ or mere intellectual assent (also called easy-believism), and a saving faith historically classified as ‘feducia’ which couples intellectual commitment with a heartfelt trust in Jesus alone. Such faith will always be carried and accompanied with good works (Mat. 3:10, Mat. 7:16-18, Luk. 6:43-45, Jn. 15:6, Gal. 5:6, Tit. 1:1, Tit. 1:16, 1 Tim. 1:4, 6:3, Jas. 2:18-22, 1 Jn. 2:3-6, 29, 1 Jn. 3:6-8, 10). Scripture is abundantly clear that sincere salvation is evidenced in a new life. This does not mean we need faith PLUS works (since salvation is by grace through faith), but faith THAT works.
More simply put: Faith =justification + works.
If works aren’t present, a living faith isn’t present. We can tell that genuine trust in Jesus is present when we see the fruits of salvation in that persons life. Jesus says we will know people by the fruits they bear. We don’t need faith + works to be justified/saved in the first place. But the absence of works will show the absence of a a living saving faith.
Repentance
The equation of faith = salvation + works affirms that good works aren’t a prerequisite for salvation; they are just the fruit of it. We should therefore not look to add to our salvation with our effort, but should expect to see fruits of regeneration. This equation thus far does not speak to the definition and role of repentance in this equation. The most common position in Evangelical theology is that repentance and faith are two sides of the same coin, such that we could say the faith that saves is a “repentant faith” or a “believing repentance”. The correct equation would have repentance built into the faith itself as a property contained within it (Acts 3:19, 17:30, 2 Cor. 7:10, Lk. 13:3).
Repentance is typically defined as “turning from sin to God”. The equation of salvation would thus be: Repentant faith = Salvation + works. Repentance (a sincere change of heart, mind, and direction away from sin) should not be confused with works of righteousness (good deeds and successfully overcoming specific sins). The former is a necessary pre-condition for salvation inseparable from saving faith itself, the latter is a necessary consequence of and response to salvation worked out through sanctification of the believer after salvation.
7. The Inspiration, Inerrancy, Authority, & Sufficiency of Scripture
Scripture was breathed-out by God (2 Tim. 2:16), written by divinely inspired men as they were moved upon by the Holy Spirit (2 Pet. 1:20). It has a Divine Author working through the agency of human authors. The Bible, as that which is breathed-out by God, is therefore without error in the original copies. It speaks truthfully and infallibly in all matters that it addresses, and never affirms anything that is contrary to fact (Heb. 6:18, Jn. 17:17, 2 Sam 7:28, Ps. 12:6, Pro. 30:5).
Jesus claims the OT came from God’s mouth: But he answered, “It is written, “ ‘Man shall not live by bread alone, but by every word that comes from the mouth of God.’ ” (Mat. 4:4). On OT inspiration, also see Luke 1:70; 24:25; John 5:45–47; Acts 3:18, 21; 4:25; 13:47; 28:25; Rom. 1:2; 3:2; 9:17; 1 Cor. 9:8–10; Heb. 1:1–2, 6–7. Peter calls Paul’s letters “Scripture” (2 Pet. 3:16), and Paul quotes Luke’s writings as Scripture (1 Tim. 5:18, Lk. 10:7). As the very words of God, to disobey the words of Scripture is to disobey God Himself (Lk. 24:25, Jn. 15:20, 2 Pet. 3:2, 2. Thes. 3:14). In addition to being error-free, it is complete in it’s revelation; the Biblical canon is closed and cannot be added to (Jud. 1:3, Rom. 2:16, 1 Cor. 4:6). Being diving inspired, error-free, and closed, the Bible serves as our only and final authority on doctrine, theology, and all things pertaining to the Christian faith. Scripture alone is the universal standard and rule for all Christians for all time (1 Pet. 1:25). It is sufficient in communicating to us all things that pertain to life and godliness (2 Pet. 1:3), so “that the man of God may be complete, equipped for every good work.” (2 Tim. 3:17). The Bible therefore has a monopoly on who the true Jesus is what He did, taught, and accomplished, such that any version of Jesus which deviates from the clear text of Scripture can be confidently called a false Christ (Gal 1:6-9, 2 Cor. 11:4, 2 Pet. 2:1, 1 Jn. 4:2-3). Any version of God that opposes or deviates from God in His full counsel as revealed in Scripture can be confidently classified as false and idolatrous (Exo. 20:3-4, Psl. 96:5, Jn. 5:44, Jn. 17:3, 1 Thes. 1:9, 1 Jn. 5:10). Any view on any topic that contradicts the text of Scripture is false (Isa. 28:13, Jn. 17:17, 2 Tim. 4:3-4, 2 Pet. 3:16). The Apocrypha is not God-breathed and does not belong in the canon.
We would affirm the Chicago Statement on Biblical Innerancy.
8. The Local Visible Church is a God-Ordained Means Of Discipleship
God’s primary design for discipleship is the visible local church (Matt. 16:18), whereby the Spirit of God has supplied the body of Christ with spiritual gifts to bless, encourage, and instruct the people of God until the second coming of Jesus (Eph. 4:11-16). The churches are to be run by a Biblically qualified elders (pastors) and deacons (1 Tim. 3, Titus 1, 1 Pet. 5:1-5), and should include the public proclamation of the word of God (2 Tim. 4:2, Tit. 2:1), the administering of the sacraments of communion (Mat. 26:17-18, 1 Cor. 11:17-34), and public baptism (Acts 2:41, 1 Cor. 12:13, Col. 2:12). It is a command of God that the fellowship of the brethren is not forsaken in the context of local church assembly (Heb. 10:25). As has always been the case, some churches are filled with mixture and error and should be avoided for reasons such as unrepentantly mingling with pagan teachings and practices, taking low views of the word of God and sin, or associating with what has been understood as “progressive”, “NAR”, “Word of Faith” or “Prosperity Gospel” teachings. While we affirm there are brothers and sisters in the Lord attend such churches, these movements deviate from the Bible to the extent that necessary caveats are warranted.
9. Worship & Prayer is owed to God Alone
The Triune God alone is worthy of our worship and praise. Cherubim, Seraphim, angels, nor human beings such as the deceased saints and Mary are to be the recipients of worship. Worship properly belongs to God alone (Mat 4:9,10, John 5:23; Mat, 28:19, Rom. 1:2, Col. 2:18, Rev. 19:10 19:10.) Furthermore, since Jesus alone is the mediator between God and man (Jn. 14:6, 1 Tim. 2:5), and since it is Jesus alone who forever lives to make intercession for us (Heb. 7:25), prayers and petitions should not be directed to anyone except Yahweh (Father, Son, and Spirit) alone. Worship or prayer directed to angels, Mary, or saints can therefore be said to be against the revealed will of God in Scripture.
10. Other Affirmed Teachings
a) Special creation; God created the Heavens and the Earth in the beginning as a divine act (Gen. 1:1, Isa. 44:24, etc.).
b) The finality of judgement; there is no chance of repentance after this life, and there is no hope of restoration after the final judgement (Heb. 9:27). Unbelievers will experience eternal punishment and believers in Jesus will experience eternal life (Mat. 25:41-45, 2 Thess. 1:9).
c) The bodily resurrection of the saints into a glorified state; believers in Jesus will experience bodily resurrection from the dead and receive new glorified bodies modelled and fashioned after the likeness of Jesus’ resurrection body. (Phil. 3:21, 1 Cor. 15:35-49)
d) The virgin birth; Jesus was conceived in the virgin Mary through the miracle of the Holy Spirit’s impregnation. (Isa. 7:14, Mat 1:23, Lk. 1:35).
e) The reality of demons; demons exist as literal disembodied spirits and are warring against Christ and His Kingdom. One of the main ways they do so is by the creation of false religious and spiritual systems. (Lev. 17:7, 1 Cor. 10:17-22, Eph. 6:12).
f) The Second Coming; Jesus Christ is coming back in a physical, literal descent from Heaven to destroy His enemies and begin His 1000 year rule and reign on a literal physical throne on earth. (2 Thess. 1:8, Acts. 1:11, 1 Cor. 15:51-54)
g) The 5 Solas of the Protestant Reformation; 1) Sola Scripture: Scripture alone is our sole infallible rule of faith and practice, 2) Sola Gratia: We are saved by grace alone apart from merit, 3) Sola Fide: We are saved through faith alone apart from works, 4) Solus Christus: We are saved by the person and work of Christ alone, 5) Soli Deo Gloria: We are saved to the glory of God alone.
h) Historic creeds; The Apostles Creed, The Athanasian Creed, The Nicene Creed, The Chalcedonian Creed
