Statement of Faith

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1. 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 Word of God, inspired equally in all parts (1 Cor 2:7-14; 2 Pet 1:20-21).

We teach that the Bible is the objective revelation of God’s doctrine (1 Thess 2:13; 1 Cor 2:13), fully inspired down to the very words of the original manuscripts, absolutely inerrant, infallible, and God-breathed (2 Tim 3:16).

We teach the literal, grammatical-historical exegesis of Scripture, meaning that the biblical text must be understood literally in accordance with the original intent of the author. Consequently, the opening chapters of Genesis are to be understood literally and teach a creation in 6 literal 24-hour days (Gen 1:31; Ex 31:17; Ps 33:9). However, it should be noted that there are certain passages which, while verbally inspired, are not to be interpreted literally. When this is the case, it is clearly evident from the biblical context (e.g., "He who eats bread with Me has lifted up his heel against Me" in John 13:18b or "I am the vine, you are the branches" in John 15:1ff).

We teach that the Bible constitutes the only infallible, authoritative rule of faith and its practical execution (Matt 5:18; 24:35; Heb 4:12; 2 Pet 1:20-21).

We teach that God spoke in His written Word through a process of dual authorship. The Holy Spirit so superintended the human authors that, through their individual personalities and different literary styles, they composed and recorded God’s Word to man without error in the whole or in the part (2 Pet 1:20-21; Matt 5:18; 2 Tim 3:16).

We teach that—while there may be several applications of any given passage of Scripture—there is only one true exegesis! The meaning of Scripture is found in its literal sense, which is uncovered through the application of the grammatical-historical method under the illumination of the Holy Spirit (John 7:17; 16:12-15; 1 Cor 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. In exegesis, we must also remember that we are fallible. God’s Word always questions man; it is never man’s place to question God’s Word!

2. God

We teach that there is but one living and true God (Deut 6:4; Isa 45:5-7; 1 Cor 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 (Matt 28:19; 2 Cor 13:14; Mark 1:10-11; 1 Cor 12:4-6).

2.1. 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 (Ps 145:9-10; 1 Cor 8:6). He is the Creator of all things (Gen 1:1-31; Eph 3:9). As the sole absolute and omnipotent Ruler in the universe, He is sovereign in creation, providence, and redemption (Ps 103:19; Rom 11:36). His Fatherhood involves both His designation within the Trinity and His relationship with mankind. As Creator He is Father to all men (Eph 4:6), but He is a spiritual Father only to believers (Rom 8:14; 2 Cor 6:18).

He has decreed all things that come to pass for His own glory (Eph 1:11-12). He continually upholds, directs, and governs all creatures and events (1 Chron 29:11). In His sovereignty He is neither the author nor approver of sin (Hab 1:13; John 8:38-47; Jas 1:13-15), nor does He abridge the accountability of moral and intelligent creatures (1 Pet 1:17; Rom 1:18-20). In His grace He has chosen from eternity past those whom He would have as His own (Eph 1:4-6); all elect ones will come to Him through His working, and all who come to Him He saves from sin, becoming Father to His own through adoption (John 1:12; Rom 8:15; Gal 4:5; Heb 12:5-9).

2.2. God the Son

We teach that Jesus Christ, the second Person of the Trinity, possesses all the divine excellencies, and in these He is coequal, consubstantial, and coeternal with the Father (John 10:30; 14:9). We teach that God the Father created "the heavens and the earth and all that is in them" according to His own will through His Son, Jesus Christ, by whom all things continue to exist and operate (John 1:3; Col 1:15-17; Heb 1:2).

We teach that in the Incarnation (the Word becoming flesh) Christ surrendered nothing of the divine essence, either in degree or kind. In His human manifestation, the eternally existing second Person of the Trinity accepted all the essential characteristics of humanity and so became the God-Man, without ceasing to be true God (Phil 2:5-8; Col 2:9; John 1:14).

We teach that Jesus Christ represents two natures in one Person, true man and true God (Mic 5:2; John 5:23; 14:9; Col 2:9). These two natures are present inconfusedly, unchangeably, indivisibly, and inseparably in the one Person of Jesus Christ. Scripture therefore does not teach a divided Christ, but the one Lord Jesus Christ, the Son of God, the Word made flesh.

We teach that our Lord Jesus Christ was virgin-born (Isa 7:14; Matt 1:23,25; Luke 1:26-35); that He is 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 (Ps 2:7-9; Isa 9:6; John 1:29; Phil 2:9-11; Heb 7:25-26; 1 Pet 1:18-19).

We teach that in the Incarnation the second Person of the Trinity emptied Himself, taking the form of a bondservant and an existence appropriate to a servant, without ever laying aside His divine attributes (including omnipotence, omniscience, and omnipresence) (Phil 2:5-8).

We teach that our Lord Jesus Christ accomplished our redemption through the shedding of His blood and sacrificial death on the cross (Rom 3:25) and that His death was voluntary, vicarious, substitutionary, propitiatory, and redemptive (John 10:15; Rom 3:24-25; 5:8; 1 Pet 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 curse, the power, and one day entirely from the presence of sin. He is declared righteous, given eternal life, and adopted into the family of God (Rom 3:25; 5:8-9; 2 Cor 5:14-15; 1 Pet 2:24; 3:18).

We teach that our justification is made sure by His literal, physical resurrection from the dead and that He has ascended to the right hand of the Father, where He now mediates as our Advocate and High Priest (Matt 28:6; Luke 24:38-39; Acts 2:30-31; Rom 4:25; 8:34; Heb 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 (1 Tim 3:16). His bodily resurrection is also the guarantee of a future resurrection life for all believers (John 5:26-29; 14:1-9; Rom 4:25; 6:5-11; 1 Cor 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 after the Tribulation period (Acts 1:9-11; 1 Thess 4:13-18; Rev 20; 1 Thess 5:9; John 14:1-3; Rev 3:10).

We teach that the Lord Jesus Christ is the One through whom God will judge all mankind (John 5:22-23):

1. true believers (1 Cor 3:10-15; 2 Cor 5:10); believers will not be judged for their sins, as these have already been paid for by the Lord Jesus on the cross. Rather, their works will be evaluated.
2. all living on the earth at the day of His return in glory (Matt 25:31-46); and
3. all the unbelieving dead before the Great White Throne (Rev 20:11-15).

As the Mediator between God and man (1 Tim 2:5), the Head of His Body, the church (Eph 1:22; 5:23; Col 1:18), and the coming universal King, who will reign on the throne of David (Isa 9:6-7; 1 Chron 17:11-14; Luke 1:31-33), He is the final Judge of all who fail to place their trust in Him as Lord and Savior (Matt 25:14-46; Acts 17:30-31).

2.3. God the Holy Spirit

We teach that the Holy Spirit is a divine Person, eternal, underived, possessing all the attributes of personality and deity, including intellect (1 Cor 2:10-13), emotions (Eph 4:30), will (1 Cor 12:11), eternity (Heb 9:14), omnipresence (Ps 139:7-10), omniscience (Isa 40:13-14), omnipotence (Rom 15:13), and truth (John 16:13). In all the divine attributes He is coequal and consubstantial with the Father and the Son (Matt 28:19; Acts 5:3-4; 1 Cor 12:4-6; 2 Cor 13:14; cf. Isa 6:8-10 with Acts 28:25-26 and Jer 31:31-34 with Heb 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 (Gen 1:2), the Incarnation (Matt 1:18), the written revelation (2 Pet 1:20-21), and the work of salvation (John 3:5-7).

We teach that the unique work of the Holy Spirit in this age began at Pentecost, when He came from the Father as promised by Jesus Christ (John 14:16-17; 15,26), to initiate and complete the building of the Body of Christ. His 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; Rom 8:29; 2 Cor 3:18; Eph 2:22).

We teach that the Holy Spirit is the supernatural and sovereign agent in regeneration, baptizing all believers into the Body of Christ (1 Cor 12:13). The Holy Spirit also indwells, sanctifies, instructs, empowers them for service, and seals them unto the day of redemption (Rom 8:9; 2 Cor 3:6; Eph 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 Pet 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 (i.e., controlled by) the Holy Spirit (John 16:13; Rom 8:9; Eph 5:18; 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 glorifies Christ by implementing His work of redeeming the lost and building up believers in the most holy faith (John 16:13-14; Acts 1:8; 1 Cor 12:4-11; 2 Cor 3:18).

We teach, in this respect, that God the Holy Spirit is sovereign in bestowing all His gifts for the perfecting of the saints, and that speaking in tongues and sign-miracles in the beginning days of the church were for the purpose of pointing to and authenticating the apostles as revealers of divine truth. Speaking in tongues and sign-miracles were never intended to be characteristic of the lives of all believers (1 Cor 12:4-11; 13:8-10; 2 Cor 12:12; Eph 4:7-12; Heb 2:1-4). The prophetic revelation gifts have therefore ceased and do not exist today (1 Cor 13:8-12). Speaking in tongues was done away with by God because this gift announced judgment upon the Jews, which began in the year AD 70 (1 Cor 14:21-22; 13:10). There are no true apostles or prophets today (Eph 2:20). However, there are still false apostles and false prophets who, blinded by Satan, transform themselves into ministers of righteousness (2 Cor 11:15).

3. Man

We teach that man was directly and immediately created by God in His image and likeness. Furthermore, Scripture teaches that man consists of two parts, namely soul and body (Gen 2:7). He was created free of sin with a rational nature, intelligence, and moral responsibility to God (Gen 1:26-27; 2:7,15-25; Jas 3:9).

We teach that God’s intention in the creation of man was that man should glorify God, enjoy God’s fellowship, live his life in accordance with His will, and by this accomplish God’s purpose for man in the world (Isa 43:7; Col 1:16; Rev 4:11).

We teach that man lost his innocence through Adam’s sin of disobedience to the revealed will and Word of God. At that moment, man incurred the penalty of spiritual and physical death, became subject to the wrath of God, and became inherently corrupt and totally depraved—wholly incapable, apart from divine grace, of choosing or doing that which is acceptable to God. Having no spark of divine life, he is unable to alter himself toward the good. He has no native power to recover himself and is—left to himself—hopelessly lost. Man’s salvation is thereby wholly of God’s grace through the redemptive work of our Lord Jesus Christ (Gen 2:16-17; 3:1-19; Rom 5:12-19; John 3:36; Rom 3:23; 6:23; 1 Cor 2:14; Eph 2:1-3; 1 Tim 2:13-14; 1 John 1:8).

We teach that all men were in Adam, and therefore a nature corrupted by Adam’s sin has been transmitted to all men of all ages (Rom 5:19), Jesus Christ being the only exception. All men are thus sinners by nature (Ps 14:1-3; Jer 17:9; Rom 3:9-18,23; 5:10-12).

4. Salvation

We teach that salvation is wholly of God by grace on the basis of the redemption of Jesus Christ, and not on the basis of human merit or works (John 1:12; Eph 1:7; 2:8-10; 1 Pet 1:18-19).

4.1 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. Out of the mass of humanity, He sovereignly elected individuals (Rom 8:28-30; Eph 1:4-11; 2 Thess 2:13; 2 Tim 2:10; 1 Pet 1:1-2).

We teach that sovereign election does not contradict or negate the responsibility of man to believe in Christ (Ezek 18:23,32; 33:11; John 3:18-19,36; 5:40; Rom 9:22-23; 2 Thess 2:10-12; Rev 22:17). Although man is responsible to believe in Christ, Scripture teaches that no man can believe in Christ of his own accord. Rather, faith is a gift of God, which God grants exclusively to the elect (Phil 1:29). God's sovereign election will always lead to the end determined by God, since His sovereign grace includes both the means of receiving the gift of salvation and salvation itself. All whom the Father effectually draws to His Son will come to Him in faith, and all who come in faith will be accepted by God (John 6:37-40,44; Acts 13:48; Jas 4:8). The Holy Spirit works upon the hearts of men, convicting them of sin, righteousness, and judgment.

The election of God is unconditional, meaning that the unmerited favor God shows to totally depraved sinners has nothing to do with any initiative on their part, nor with God knowing in advance what men will do out of their own will; it is solely a matter of His sovereign grace and mercy (Eph 1:4-7; Titus 3:4-7; 1 Pet 1:2).

We teach that election should not be viewed as arbitrary by God. God is indeed sovereign, yet He always exercises this sovereignty in harmony with His other attributes, especially His justice, holiness, wisdom, omniscience, grace, and love (Rom 9:11-16). Through this sovereignty, the will of God is always emphasized in a manner completely consistent with His character as revealed in the life of our Lord Jesus Christ (Matt 11:25-28; 2 Tim 1:9).

4.2. Regeneration

We teach that regeneration is a supernatural work of the Holy Spirit by which the one regenerated becomes a partaker of the divine nature and is given eternal, divine life (John 3:3-7,14-16; Titus 3:5; 2 Pet 1:4). He reaches instantaneous change and is accomplished solely by the power of the Holy Spirit through the instrumentality of the Word of God (1 Pet 1:23; John 5:24), when the lost sinner becomes a believer in the Lord Jesus. Genuine regeneration is manifested by fruits worthy of repentance, demonstrated in righteous attitudes and conduct. Good works will be both the sign and the fruit of regeneration (1 Cor 6:19-20; Eph 5:17-21; Phil 2:12b; Col 3:16; 2 Pet 1:4-10). A regenerated person is disciplined by God's grace (Titus 2:11-14), which causes the believer to obey Jesus Christ and to be increasingly conformed into His image (2 Cor 3:18). This conformity will reach its climax in the glorification of the believer at Christ’s return (Rom 8:17; 2 Pet 1:4; 1 John 3:2-3).

4.3. Justification

4.3.1. Meaning

We teach a twofold meaning of justification:

First, justification is a constitutive act, as the righteousness of Jesus Christ is imputed to the sinner (Rom 5:18; 1 Cor 1:30; 6:11; 2 Cor 5:21).

Second, justification is a declarative statement in which God issues a verdict over the sinner that he is righteous (Rom 8:33). In this declaration by God, the sinner is declared righteous on the foundation of God’s perfect righteousness.

4.3.2. Foundation

The foundation of justification is the perfect propitiatory sacrifice of Jesus Christ, which He accomplished by grace (Rom 5:9). Justification does not happen on the basis of human characteristics or works. No one will ever be justified on the basis of his works (Rom 3:28; 4:6; Gal 2:16).

4.3.3. Instrument

Justification occurs always through faith; that is, faith is the instrument and not the foundation of justification (Rom 3:25-26,28,30; 5:1; Acts 13:38-39; Gal 2:16).

4.3.4. Elements

Justification is part of the process of predestination (Rom 8:28-32) and furthermore includes:

1. Remission of the punishment of sin (Isa 53:5-8; Acts 13:38-39; Rom 4:7; Eph 1:7);
2. Sonship with God / Adoption (Gal 3:26);
3. Forgiveness of all past, present, and future sins of the believer (Ps 103:12; Isa 44:22; Heb 10:14);
4. Peace with God (Rom 5:1);
5. Preservation from condemnation (Rom 8:1);
6. The believer becomes an heir of God (Titus 3:7);
7. Justification guarantees glorification (Rom 8:30).

4.4. Sanctification

We teach that every believer is set apart unto God by justification and is therefore declared to be holy and is identified as a saint. This sanctification is positional and instantaneous and should not be confused with progressive sanctification. This state has to do with the believer’s standing, not his present walk or condition (Acts 20:32; 1 Cor 1:2,30; 6:11; 2 Thess 2:13; Heb 2:11; 3:1; 10:10,14; 13:12; 1 Pet 1:12).

We teach that the Holy Spirit also effects progressive sanctification, by which the believer is brought closer to the image of Christ. This occurs through obedience to the Word of God and the empowerment of the Holy Spirit. The believer is able to live a life of increasing holiness in conformity to the will of God (John 17:17,19; Rom 6:1-22; 2 Cor 3:18; 1 Thess 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 battles against the flesh—but adequate provision for victory is given through the power of the indwelling Holy Spirit. Nevertheless, the struggle will accompany the believer throughout his entire earthly life and will never be completely ended until the redemption of the body. All claims to the eradication of sin in this life are unscriptural. Eradication of sin is not possible, but the Holy Spirit does equip us for victory over sin (Gal 5:16-25; Eph 4:22-24; Phil 3:12; Col 3:9-10; 1 Pet 1:14-16; 1 John 3:5-9).

4.5. Security of the Believer

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; Rom 5:9-10; 8:1,31-39; 1 Cor 1:4-9; Eph 4:30; Heb 7:25; 13:5; 1 Pet 1:4-5; Jude 1:24).

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 (Rom 6:15-22; 13:13-14; Gal 5:13,16-17,25-26; Titus 2:11-14).

4.6. Separation

We teach that separation from sin is clearly commanded throughout both the Old and New Testaments, and that the last days will be characterized by increased apostasy and worldliness (2 Pet 3:3; 2 Tim 3:1-5).

We teach that out of deep gratitude for the unmerited grace of God and because our glorious God is worthy of total consecration, all the saved should live in such a manner as to demonstrate their adoring love for God and not bring reproach upon their Lord and Savior. We also teach that God commands separation from all religious apostasy and worldly and sinful practices (Rom 12:1-2; 1 Cor 5:9-13; 2 Cor 6:14–17; 1 John 2:15-17; 2 John 9-11).

We teach that believers should be separated unto their Lord Jesus Christ (2 Cor 6:14-17; Heb 12:1-2) and that the Christian life is a life of obedient righteousness in accordance with the Beatitudes (Matt 5:2-12) and a continual pursuit of holiness (Rom 12:1-2; 2 Cor 7:1; Heb 12:14; Titus 2:11-14; 1 John 3:1-10).

5. The Church (Ecclesiology)

5.1. The Universal Church

We teach that all who place their trust in Jesus Christ are immediately placed by the Holy Spirit into one spiritual Body, the church (1 Cor 12:12-13), the bride of Christ (2 Cor 11:2; Eph 5:23-32; Rev 19:7-8), of which Christ is the Head (Eph 1:22; 4:15; Col 1:18).

We teach that the formation of the church, the Body of Christ, began on the Day of Pentecost with the outpouring of the Holy Spirit (Acts 1:5; 2:1-21,38-47) and will be completed at the coming of Jesus Christ for His own at the Rapture (1 Cor 15:51-52; 1 Thess 4:13-18).

We teach that the church is thus a unique spiritual organism designed by Christ, made up of all born-again believers of this present church age (Eph 2:11-3:6). The church is distinct from the nation of Israel (Rom 11:25), a mystery not revealed until New Testament times (Eph 3:1-6; 5:32). Thus, replacement theology, which claims that the church has replaced Israel as the people of God, is unscriptural (Romans 11).

5.2. The Local Church

We believe 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; Gal 1:2; Phil 1:1; 1 Thess 1:1; 2 Thess 1:1) and that the members of the one spiritual Body are directed to associate themselves together in local assemblies (1 Cor 11:18-20; Heb 10:25).

We teach that Christ is the supreme authority for the church (Eph 1:22; Col 1:18) and that leadership, gifts, order, church discipline, and worship are appointed through His sovereignty. The biblical overseers appointed under the leadership of Christ to serve the church are elders (men, also called pastors or teachers – Acts 20:28; Eph 4:11) and deacons, both of whom must meet the biblical qualifications (1 Tim 3:1-13; Titus 1:5-9; 1 Pet 5:1-5).

We teach that these leaders lead or rule as servants of Christ (1 Tim 5:17-22) and have His authority in directing the church, and the congregation is to submit to them (Heb 13:7,17).

We teach the importance of discipleship (Matt 28:19-20; 2 Tim 2:2), the mutual accountability of all believers to one another, and the necessity of disciplining sinning members of the congregation in accordance with the standards of Scripture (Matt 18:15-22; Acts 5:1-11; 1 Cor 5:1-13; 2 Thess 3:6-15; 1 Tim 1:19-20; Titus 1:10-16).

We teach the autonomy of the local church, free from any external human authority or control, with the right of self-government and freedom from hierarchical interference by 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. However, local churches, through their own elders and based on their interpretation and application of Scripture, should determine the measure and method of such cooperation (3 John 5-8; John 17:21; 1 Cor 3:6-8; Phil 2:29-30).

We teach that the purpose of the church is to glorify God (Eph 3:21) by building itself up in the faith (Eph 4:13-16), instruction from the Word of God (2 Tim 2:2,15; 3:16-17), fellowship (Acts 2:47; 1 John 1:3), keeping the ordinances (baptism and the Lord's Supper) (Luke 22:19; Acts 2:38-42), and advancing and preaching the gospel to the entire world (Matt 28:19; Acts 1:8; 2:42).

We teach that all saints are called to the work of service (1 Cor 15:58; Eph 4:12; Rev 22:12).

We teach the necessity of the church to cooperate when God executes His purposes in the world. To this end, He gives spiritual gifts to the church. First, He gives men chosen to equip the saints for the work of service (Eph 4:7-12), and second, He gives unique and special spiritual abilities to each member of the Body of Christ (Rom 12:5-8; 1 Cor 12:4-31; 1 Pet 4:10-11).

We teach that two kinds of gifts were given to the early church: sign-gifts of divine revelation and healing, given temporarily during the apostolic era to authenticate the messengers and their message (Heb 2:3-4; 2 Cor 12:12); and service gifts, given to equip believers for edifying one another.

With the New Testament revelation now complete, Scripture is the sole test of the authenticity of a person's message, and therefore miraculous gifts are no longer necessary to validate a person or his message (1 Cor 13:8-12). Miraculous gifts can even be counterfeited or imitated by Satan to deceive and confuse people (Matt 24:24; Rev 13:13-14). The only gifts operationally effective today are the non-revelatory, equipping gifts given for edification (Rom 12:6-8).

We teach that no one possesses a God-given supernatural gift of healing today, but that God hears the prayer of faith and He will answer it according to His own perfect will for the sick, suffering, and afflicted (Luke 18:1-8; John 5:7-9; 2 Cor 12:6-10; Jas 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 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 (Rom 6:1-11). It is also a sign of fellowship and identification with the visible Body of Christ, the church (Acts 2:41-42).

We teach that the Lord’s Supper is the commemoration and proclamation of His death until He comes. Only born-again Christians may partake in the Lord's Supper. The celebration of the Lord's Supper should always be preceded by solemn self-examination (1 Cor 11:28-32). The elements of the Lord's Supper (bread and wine) are symbolic of the body and blood of Christ (1 Cor 10:16). Through the Lord's Supper, believers have fellowship with one another and with their Lord Jesus Christ. Therefore, the local church has the obligation to verify that the biblical prerequisites for participating in the Lord's Supper are met.

6. Angels

6.1. 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; Heb 1:6-7,14; 2:6-7; Rev 5:11-14; 19:10; 22:9). The angels who did not fall are also referred to as elect angels (1 Tim 5:21).

6.2. Fallen Angels

We teach that Satan was originally a created, perfect angel in the presence of God (Ezek 28:13-15). He rebelled against God, desiring to be like Him, thereby incurring God's judgment (Isa 14:12-17; Ezek 28:16-18) and becoming Satan, the adversary of God. Thus, he is the author of sin. He took numerous angels with him in his fall (Matt 25:41; Rev 12:1-14), who are also called demons. By tempting Eve, he led mankind into sin (Gen 3:1-15).

We teach that Satan is the open and declared enemy of God and man (Isa 14:13-14; Matt 4:1-11; Rev 12:9-10), the prince of this world, who was defeated through the death and resurrection of Jesus Christ (Rom 16:20). He and his demons will be eternally punished in the lake of fire (Isa 14:12-17; Ezek 28:11-19; Matt 25:41; Rev 20:10).

7. Last Things (Eschatology)

7.1. Death

We teach that physical death involves no loss of our immaterial consciousness (Rev 6:9-11), but that a separation of soul and body takes place (Jas 2:26), that the soul of the redeemed passes immediately into the presence of Jesus (Luke 23:43; 2 Cor 5:8; Phil 1:23), and that this separation will continue for the redeemed until the Rapture (1 Thess 4:13-17). The Rapture occurs in tandem with the first resurrection (cf. Rev 20:4-6). Then, the souls of those who have fallen asleep in Christ will be reunited with their new body, the resurrection body, to be glorified forever with our Lord (1 Cor 15:35-44,50-54; Phil 3:21). Until that time, these souls remain in joyful fellowship with our Lord Jesus Christ (2 Cor 5:8).

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

We teach that the souls of the unsaved at death are kept under punishment until the second resurrection, which occurs after the millennial reign (Luke 16:19-26; Rev 20:13-15). At that time, the soul and the resurrected body will be reunited (John 5:28-29) to appear before the Great White Throne for judgment (Rev 20:11-15). In this body, they will be condemned according to their works and cast into the lake of fire (Matt 25:41-46), cut off from the life of God forever (Dan 12:2; Matt 25:41-46; 2 Thess 1:7-9).

7.2. The Rapture of the Church

We teach the personal, bodily return of our Lord Jesus Christ before the seven-year tribulation period (1 Thess 4:16; Titus 2:13) to rapture His church from the earth (John 14:1-3; 1 Cor 15:51-53; 1 Thess 4:15–5:11). Between the Rapture and His glorious return with His saints, believers will be rewarded according to their works (1 Cor 3:11-15; 2 Cor 5:10).

7.3. The Period of Tribulation

We teach that at some point after the Rapture (John 14:1-3; 4:13-18), the righteous judgments of God will be poured out upon an unbelieving world (Jer 30:7; Dan 9:27; 12:1; 2 Thess 2:7-12; Rev 16), and these judgments will climax at the return of Christ to the earth in glory (Matt 24:27-31; 25:31-46; 2 Thess 2:7-12). At this time, the Old Testament and Tribulation saints will be resurrected and the living will be judged (Dan 12:2-3; Rev 20:4-6). Through the Tribulation period, the seventieth week of Daniel's prophecy will be fulfilled (Dan 9:24-27; Matt 24:15-31; 25:31-46).

7.4. The Second Coming and the Millennial Reign

We teach that after the Tribulation period, Christ will come to earth. Thereupon, the Antichrist will be defeated by the Lord and cast into the lake of fire along with the false prophet (Rev 19:20), while Satan will be bound for 1,000 years (Dan 7:17-27; Rev 20:1-7). The Messiah Jesus Christ will then occupy the throne of David (Matt 25:31; Luke 1:31-33; Acts 1:10-11; 2:29-30) and establish His messianic kingdom for one thousand years on earth (Rev 20:1-7). During this period, the resurrected saints will reign with Him over Israel and all nations on the earth (Ezek 37:21-28; Dan 7:17-22; Rev 19:11-16).

We teach that the Kingdom will be the fulfillment of God’s promise to Israel (Isa 65:17-25; Ezek 37:21-28; Zech 8:1-17) to restore them to the land which they forfeited through their disobedience (Deut 28:15-68). The result of their disobedience was that Israel was set aside for a season (Matt 21:43; Rom 11:1-26), but through repentance, they will be awakened to enter the promised land of blessing (Jer 31:31-34; Ezek 36:22-32; Rom 11:25-29).

We teach that this period of our Lord's reign will be characterized by harmony, justice, peace, righteousness, and long life (Isa 11; 65:17-25; Ezek 36:33-38), and will culminate with the release of Satan (Rev 20:7).

7.5. The Judgment of the Lost

We teach that after his release following the thousand-year reign of Christ (Rev 20:7), Satan will deceive the nations of the earth and gather them to battle against the saints and the beloved city. At this moment, Satan and his army will be devoured by fire from heaven (Rev 20:9).

Following this, Satan will be cast into the lake of fire and brimstone (Matt 25:41; Rev 20:10), whereupon Christ, who is the Judge of all men (John 5:22), will resurrect the great and small and judge them before the Great White Throne.

We teach that this resurrection of the unsaved dead unto judgment will be a physical resurrection, and these, having received their sentence, will be committed to an eternal, conscious punishment in the lake of fire (Matt 25:41; Rev 20:11-15).

7.6. Eternity

We teach that after the completion of the Millennial Kingdom, the temporary release of Satan, and the judgment of unbelievers (2 Thess 1:9; Rev 20:7-15), the saved will enter the eternal state of glory with God, whereupon the elements of this earth will be dissolved (2 Pet 3:10) and replaced with a new earth, in which only righteousness dwells (Eph 5:5; Rev 20:15; 21; 22).

Thereafter, the heavenly city will come down out of heaven (Rev 21:2) and will be the dwelling place of the saints, where they will enjoy everlasting fellowship with God and with one another (John 17:3; Rev 21:22).

Our Lord Jesus Christ, having fulfilled His redemptive mission, will then deliver the kingdom to God the Father (1 Cor 15:24-28), and so the triune God will reign in all and for all eternity (1 Cor 15:28).