- Holy Trinity
- Hypostatic Union
- Fall of Man
- Penal Substitutionary Atonement
- The Gospel and Salvation
- Baptism And Lord’s Supper
- Baptism in The Holy Spirit and Spiritual Gifts
- The Church
- Holy Living
- Last Things
We believe in one God, the Father; And in one Lord, Jesus Christ, eternally begotten from the Father, the Son of God, begotten not made, true God from true God; And in one Holy Spirit, Who eternally proceeds from the Father, the Spirit of God, the life-giver and true God from true God. We confess that the Father, Son, and Holy Spirit, who are co-eternal and co-equal, are worthy of equal worship and glory, existing in perfect unity, and are three distinct persons. We also confess that, as Son and Holy Spirit are from the Father according to their necessary mode of existence, and as they are one with the Father according to the undivided divine essence, the God is one. .
We belive in one and the same Son of God, our Lord Jesus Christ, the same perfect in Godhead and also perfect in manhood; truly God and truly man, of a rational soul and body; consubstantial with the Father according to the numerically single divine Essence (οὐσία) and yet a distinct Person (ὑπόστασις) from the Father and the Holy Spirit, and consubstantial with us according to the generically one Manhood; in all things like unto us, without sin; begotten before all ages of the Father according to the Godhead, and in these latter days, for us and for our salvation, born of the Virgin Mary, according to the Manhood; one and the same Christ. We acknowledge him to be in two natures, inconfusedly, unchangeably, indivisibly, inseparably; the distinction of natures being by no means taken away by the union, but rather the property of each nature being preserved, and concurring in one Person and one Subsistence, not parted or divided into two persons, but one and the same Son of God.
We believe that God has spoken and continues to speak in and through the Scriptures. The sixty-six books of the Protestant canon, all of which have undisputed canonical authority in all branches of orthodox Christianity, are God-breathed in their original autographic text; irrespective of the divine and human means of their production and the divine and human processes by which they reached their widely circulated final form prior to the recognition of a completed sacred canon. In the providence of God, this text can be ascertained from available manuscripts with great accuracy. Through various historical processes, God leads his people to a sufficient knowledge of the canonical authority of each book, which they possess as an outcome of the divine actions that produced them. And as a divine communication, its readers are responsible to ascertain the teachings of the scriptures, that corresponds to the purposes for which God has given them, through the proper application of valid exegetical and hermeneutical principles that are faithful to their nature; and as a consequence of the divine origin of scriptures all such scriptural teachings are without error.
Fall of Man
We believe that God communicates his goodness to all creatures, but in particular to human beings, whom he has made in his own image, both male and female, and accordingly that all men, women, and children have been graciously bestowed with inherent dignity (rights) and creaturely vocation (responsibilities). However, man by voluntary transgression fell and thereby incurred disorder instead of order, divine condemnation instead of approval, and death instead of life that results in an ultimate separation from God.
Penal Substitutionary Atonement
We believe that the eternal Son of God came down from the heavens and by being born of the virgin Mary, through the power of Holy Spirit, partook in the flesh and blood human life, without sin, for us and for our salvation. God who is rich in mercy towards the undeserving has made gracious provision for human wrongdoing, corruption, and guilt, provisionally and typologically through Israel’s Temple and sin offerings, then definitively and gloriously in the gift of Jesus’ once-for-all sufficient and perfect sacrificial death on the cross in the temple of his human flesh. He was crucified for us under Pontius Pilate, and suffered and was buried, and bodilly resurrected on the third day according to the Scriptures and ascended to heaven, and sits on the right hand of the Father. By his death in our stead, he revealed God’s love and upheld God’s justice, removing our guilt, vanquishing the powers that held us captive, and reconciling us to God.
The Gospel and Salvation
We believe that the gospel is the good news that God has poured out his grace in the life, death, resurrection, and ascension of the Lord Jesus Christ, so that through his work we might have peace with God . Jesus lived in perfect obedience yet suffered everything sinners deserved so that sinners would not have to pursue a righteousness of their own, relying on their own works, but rather through trust in him as the fulfillment of God’s promises could be justified by faith alone in order to become fellow heirs with him. Genuine faith that leads to justification will not be alone (i.e. devoid of works) but will produce works (albeit imperfect and committed to growth towards perfection) that demonstrate the reality of that faith. Christ died in the place of sinners, absorbing the wages of sin, so that those who entrust themselves to him also die with him to the power, penalty, and (eventually) practice of sin. It is wholly by grace, not our own works or merits, that we have been forgiven. Christ was raised as the firstborn of a renewed and restored creation, so that those whom the Spirit unites to him in faith are raised up and created a new humanity in him. Renewed in God’s image, they are thereby enabled to live out his life in them. One with Christ and made alive in him who is the only ground of salvation, sinners are reconciled with God – justified, adopted, sanctified, and eventually glorified children of the promise. Divine healing and deliverance from deamonic powers are an integral part of the gospel. Deliverance from sickness is provided for in the atonement, and is the privilege of all believers.
Baptism And Lord’s Supper
We believe that these two ordinances, baptism and the Lord’s Supper, are bound to the Word by the Spirit as visible words proclaiming the promise of the gospel, and thus become places where recipients encounter the Word again. Baptism and the Lord’s Supper communicate life in Christ to the faithful, confirming them in their assurance that Christ, the gift of God for the people of God, is indeed “for us and our salvation” and nurturing them in their faith. Baptism and the Lord’s Supper are tangible expressions of the gospel insofar as they vividly depict our dying, rising, and incorporation into Jesus’ body, truly presenting Christ and the reconciliation he achieved on the cross. Baptism and the Lord’s Supper strengthen the faithful by visibly recalling, proclaiming, and sealing the gracious promise of forgiveness of sins and communion with God and one another through the peace-making blood of Christ.
Baptism in The Holy Spirit and Spiritual Gifts
We believe that all believers are entitled to and should ardently expect and earnestly seek the promise of the Father, the baptism in the Holy Spirit and fire, according to the command of our Lord Jesus Christ. This was the normal experience of all in the early Christian Church. This experience is distinct from and subsequent to the experience of the new birth. The baptism of believers in the Holy Spirit will be evidenced by outward manifestations and is most evidently witnessed by the initial physical sign of speaking with other tongues as the Spirit of God gives them utterance. The speaking in tongues in this instance is the same in essence as the gift of tongues, but is different in purpose and use. With this comes the enduement of power for life and service, the bestowment of the gifts and their application in the work of the ministry. Holy Spirit distributes all spiritual gifts including miraculous gifts to each believer individually just as He wills and will continue to do so until the future second coming of Christ.
We believe that that the one, holy, catholic, and apostolic church is God’s new society, the first fruit of the new creation, the whole company of the redeemed through the ages, of which Christ is Lord and head. The truth that Jesus is the Christ, the Son of the living God, is the church’s firm foundation. The local church as whole and not just any individual or any selected group of individuals posesses the ultimate human authority in the Church under the authority of Holy Trinity and Scriptures. With the authority bestowed up on the local assembly of people of God by Lord Jesus Christ it is the the pillar and foundation of the truth, embassy of the kingdom of heaven, an earthly place where God’s will is done and he is now present, existing visibly everywhere two or three gather in his name to proclaim and spread the gospel in word and works of love, and by obeying the Lord’s command to baptize disciples and celebrate the Lord’s Supper.
We belive that through participating in baptism and the Lord’s Supper, as well as prayer, the ministry of the Word, and other forms of corporate worship, we grow into our new reality as God’s people, a holy nation, called to put on Christ through his indwelling Spirit. It is through the Spirit’s enlivening power that we live in imitation of Christ as his disciples, individually and corporately, a royal priesthood that proclaims his excellent deeds and offers our bodies as spiritual sacrifices in right worship of God and sacrificial service to the world through works of love, compassion for the poor, and justice for the oppressed, always, everywhere and to everyone bearing wise witness to the way, truth, and life of Jesus Christ. By the power of the Holy Spirit we are able to obey the command: “Be ye holy, for I am holy.” Sanctification is realized in the believer by recognizing his identification with Christ in His death and resurrection, and by the faith reckoning daily upon the fact of that union, and by offering every faculty continually to the dominion of the Holy Spirit.
We belive that, in God’s own time and way, the bodily risen and ascended Christ will visibly return to consummate God’s purpose for the whole cosmos through his victory over death and the devil. The second coming of Christ includes the rapture of the saints, which is our blessed hope, followed by the visible return of Christ with His saints to reign on earth for one thousand years. He will judge the world, consigning any who persist in unbelief to an everlasting fate apart from him, where his life and light are no more. Yet he will prepare his people as a bride for the marriage supper of the Lamb, giving rest to restless hearts and life to glorified bodies as they exult in joyful fellowship with their Lord and delight in the new heaven and the new earth. There they shall reign with him and see him face to face, forever rapt in wonder, love, and praise.
EXEGESIS FOR DOCTRINAL INSTRUCTION
We believe that while exegeting scriptures for the purpose of teaching and doctrine the methods of faithful historical-critical interpretation should be used simultaneously rejecting the anti-supernatural liberal bias of any kind.
Faithful Historical-Critical Interpretation
We believe that while exegeting scriptures for the purpose of teaching and doctrine the methods of faithful historical-critical interpretation should be used simultaneously rejecting the anti-supernatural liberal bias of any kind. This approach recognizes that the manner of human composition of the biblical books is a proper subject for investigation by students of the scriptures who also believe in their divine origin and inspiration. This approach marries probing, reflective interpretation of the text to a loyalty to the authority and inspiration of the scriptures.
LIFE APPLICATION PREACHING
We believe that when it comes to delivering messages that apply scriptures to the contemporary life situations, i.e. devotional reading and preaching, as part of the received Pentecostal tradition, a Spirit Hermeneutics is the most appropriate method.
Apart from teaching and doctrinal instructions, when it comes to delivering messages that apply scriptures to the contemporary life situations a strictly controlled exegesis may not be necessary. As part of the received Pentecostal tradition, a Spirit Hermeneutics is the most appropriate method in devotional reading and preaching. In such an approach it is not so much what the scriptures original author intended meaning that is important rather what the Spirit of God wants to communicate now to the listeners through the preacher.