1. Spiritual Beings. We believe that the Bible teaches a cosmic worldview where spiritual beings exist and engage in the affairs of both heaven and earth. All spiritual beings are immaterial, intellectual beings that transcend the physical limitations of humans. The Bible identifies several spiritual beings other than God namely: (1) angels, (2) satan, and (3) demons.

(1.1) Angels. We believe that angels are spirit beings that are sent by God as messengers to extend His cosmic rule and reign (Gen. 3:24, Rev. 7:1). Angels are created as holy beings that remain faithful to God through service and are found interacting with humans by delivering messages of warning, preaching the gospel, protection, delivering special announcements, and executing judgment (Gen. 19:1-13, Luke 1:26-38, Dan. 6:22, Matt. 1:20-21).

(1.2) Satan. We believe satan is a created spirit being who rebelled against God in the beginning and actively opposes His work (John 8:44). He is referenced as the serpent, devil, prince of this world, and god of this age (Gen. 3:1, Matt. 4:1, John 14:12, 2 Cor. 4:4). Satan is the father of lies and a murderer from the beginning who seeks to steal, kill, destroy, and accuse humans through lies and temptation to sin (John 8:44, John 10:10, Rev. 12:10). Christ’s life, death, resurrection, and ascension conquered satan by disarming the powers and authorities of evil and assures that satan has no authority over Christ followers (Gen. 3:15, James 4:7, Col. 2:15). Although satan continues to oppose the work of God, his power is limited and his final judgment is imminent (Rev. 20:20).

(1.3) Demons. We believe demons are personal, intellectual, spirit beings who are in cosmic rebellion against God and seek to corrupt and influence humans through affliction, false doctrine, and embodiment (Eph. 6:11-12, 1 Tim. 4:1, Matt. 12:45). The evil and injustice of this world is influenced by demonic forces both individually and globally (Matt. 8:28-34, Rev. 16:13-15). Their ultimate defeat is accomplished by, and through, the authority and work of Christ (Col. 2:15, Rev. 20:20). This defeat is extended to Christ followers who are able to stand and resist demonic affliction by relying on the power of the Holy Spirit and truth of Scripture (Eph. 6:12).

2. Doctrine of Revelation. We believe that God in His wisdom and grace has chosen to reveal Himself to humanity that we might know His character and respond in worship. God has defined Himself through revelation and cannot be known outside of the means in which He has revealed Himself. God is the source and origin of revelation (Exod. 3:13-14, 2 Pet. 1:21). His revelation is comprehensive and available through both (1) general revelation and (2) special revelation. 

(2.1) General Revelation | We believe God has revealed himself generally to all people through creation and the formation of the human conscience in the image of God. God’s act of creation speaks of God’s intelligence and existence (Ps. 19:1, Rom. 1:18-20). God’s formation of the human conscience is a revelation of God’s moral benevolence (Gen. 1:26-28, Rom. 2:15). General revelation is sufficient to determine the reality of God’s existence and results in honoring Him or dishonoring Him (Rom. 1:21). 

(2.2) Special Revelation. We believe God has revealed himself specifically and uniquely through the Holy Scriptures, the incarnation of Jesus Christ, and the ministry of the Holy Spirit for the purpose of redemption and relationship. 

(2.2.1) The Holy Scriptures. We believe God has sovereignly revealed Himself throughout history in an unfolding, progressive series of events, encounters, covenant, and speech that is recorded by the prophets in the Holy Scriptures (Heb. 1:1). The Old and New Testament are inspired by God and preserved as a critical means of  revelation (2 Tim. 3:16, 2 Pet. 1:21). 

(2.2.2) The Incarnation of Jesus Christ. The ultimate revelation of God is found in the person of Jesus Christ (Heb 1:2). Jesus is the physical embodiment of God and demonstrates the exact nature and character of who God is (Jn 1:14-18, Col 1:3, Heb. 1:2). His resurrection from the dead authenticates the reliability of the Holy Scriptures and is necessary for salvation (1 Pet. 1:2, Luke 24:27, 1 Cor. 15:17).

(2.2.3) The Holy Spirit. The Holy Spirit continues to testify, illuminate, and reveal the truth of who God is in harmony with the Holy Scriptures (John 16:13-14, 1 Cor. 2:13-14). Divine encounters, dreams, and prophetic insights are manifestations of the Spirit that are revelatory moments demonstrating the power and glory of God’s kingdom on earth  (1 Cor. 12:4-11; Acts 2:17-21). I believe the Church, empowered by the Holy Spirit, is called to be an ongoing, visible representation of God’s revelation to the world (Acts 1:8). 

(2.3) The Bible. We believe the Bible is a complete and definitive revelation of God. All 66 books of the Bible are written by a process of dual authorship where the words and will of human authors were inspired and moved by the Holy Spirit (2 Pet. 1:19-20). The Bible is the authoritative source of belief and behavior for followers of Jesus and contains all wisdom for the knowledge of God, faith, and life of godliness (2 Tim. 3:16-17, 2 Pet. 1:3). We believe the interpretation of the Bible is to be discovered in community with those who are dependent on the Holy Spirit and committed to the literary, grammatical, and historical contexts of the text (John 16:13).

3. Person and Work of God.

(3.1) Attributes of the Godhead. God is self-determining, merciful, gracious, slow to anger, loving, faithful, forgiving, and just (Ex. 34). God is categorically different from all of creation as the one who is self-existent, uncreated, omnipotent, omnipresent, omniscient, and perfect in all of His ways (Ex. 3, Ps.139). He is the designer of all creation, giver of life, and wise ruler of the cosmos (Heb. 11:3, Rev. 19:16).  God is unchanging in His character as the constant in the cosmos who holds all things together by His will (Heb. 13:8, Col. 1:17). The holiness of God is the beauty, faithfulness, goodness, justice, and glory of God that demonstrates His excellence (Ex. 3:5, Rev. 4:8). God is light and truth, there is no deceit or fault within Him ((1 John 1:5). He is trustworthy and faithful to fulfill His promises and purposes (Ps. 45:13). God is infinite and free, yet personal and willing to pursue humanity and initiate covenant relationships (Isa. 66:1, Gen. 15:18). God is the rightful ruler and name above all names and rules with righteousness, justice, peace, mercy, and humility (Isa. 35:1, Phil. 2:3-10). 

(3.2) Trinitarian Nature. We believe there is one God who exists eternally as three distinct persons in loving union with one another: Father, Son, and Holy Spirit (Deut. 6:4, Eph. 4:4-6). God is eternally loving, personal, and relational as the Father, Son, and Spirit live in harmonious relationship with one another as co-eternal, co-existing, distinguishable persons of the Godhead (1 Cor. 8:4-6, John 14:16). The Father, Son, and Spirit are equal persons, yet play distinct roles within the plan of redemption (Matt. 3:16-17, Heb. 9:14). 

(3.2) Works of the Godhead.

(3.2.1) Creation. God is distinct from every created being as the Creator and source of all things (Heb. 1:3, 11:3). Everything that God creates is good and is intricately woven with the purpose of bringing God glory and flourishing to the world (Gen. 1). Interwoven into creation is a God-given order to life, and God alone holds the right to define right and wrong among creation (Gen. 2:15-18). God created humans uniquely as reflections of Himself to extend His rule and reign among creation (Gen. 1:26-30). 

(3.2.2) Decree. The decree of God is God’s unfolding plan that cannot be stopped as He controls the affairs of the heavens and earth from the beginning of time to the end of the time (Eph. 1:11, Rev. 1:8). Aspects of God’s will of decree remain hidden and secret (Matt 24:36). God’s revealed will as witnessed in the commandments of Scripture can be rejected and ignored by humanity (Acts 14:16). Nevertheless, God is able to redeem rebellion for the purpose of His will (Gen. 50:20). God’s will is personal and intricately woven into the affairs of our lives (Eph 2:10). Humans are responsible to God in fulfilling His will (Eph. 4:1).

(3.2.3) Election. God graciously chose specific individuals before the foundation of the world to be His elect bride according to His perfect will and glory (Eph. 1:6-9). His election is based on His goodness and awareness of those who will willingly reject Him (Rom. 8:29-30). 

(3.2.4) Providence. God rules, governs, and sustains the world to accomplish His will and purposes (Rom. 13:1, Col. 1:17). God’s rule and reign extends throughout all of heaven and earth and there is nothing outside of His control (Phil 2:9-10). The outcome of  His providence is the establishment of His kingdom in heaven on earth (Matt. 6:10, Rev. 21:1-2). Meanwhile, the kingdom of darkness opposes God’s purposes and is the source of evil and suffering, which God redeems for His glory and those who love God (Gen. 50:20, Rom. 8:28). Humans can partner with God to see His kingdom come through prayer, obedience, union with Christ, and resisting evil (Matt. 6:10, Acts 17:26-27, James 4:7).

4. Doctrine of Humanity

We believe God created all people, men and women, in His image with the purpose of living in a relationship with God and one another that results in extending God’s rule to the end of the earth. 

(4.1) Human Origin. We believe God made Adam and Eve on the sixth day as His final creative act by forming them in His image and likeness (Gen. 1:26-27). Humans were designed distinct from the rest of creation with unique moral, relational, and missional capacities. The moral capacities of the Imago Dei include humanity’s ability to reflect God’s character and nature through rational and intellectual choices of obedience and honor, serving as a witness to the rest of creation. The Imago Dei enables distinct relational capacity, allowing humans unique access to God’s presence to live in active union with Him and one another (Gen. 2:8). Through this relationship the Imago Dei functions as a missional expression of God’s rule and reign, extending from Eden to the rest of the uninhabited world through fruitful multiplication (Gen. 1:28-30, Matt. 28:18-20). The Imago Dei, is not destroyed but disfigured by sin, remaining fatally marred apart from Christ’s redemptive grace, Who alone restores the image to reflect the glory and righteousness of God (Gen. 9:6, Eph. 4:22-23). Even in its fallen state, the Imago Dei reflets God’s rationality and creativity, maintaining human dignity, though distorted by sin (Rom. 2:14-15, James 3:9).

(4.2) Human Constitution. We believe human constitution consists of an embodied soul in an interactive duality, recognizing the material (body)  and immaterial (soul/spirit) aspects of humanity, where the immaterial and material are distinct but integrally united aspects of one person (Matt 10:28, Matt: 22:37, 1 Thess. 5:23). Adam’s body was formed from the dust, and Eve’s body formed from Adam’s side, both animated by God’s breath, imparting a living soul (Gen. 2:17-22). The human body is integral to personhood, inherently male or female, with this embodied sexual distinction interacting with the soul in a holistic unity as an ontological reality (Gen. 1:26-28). This reality awaits ultimate redemption when the material body and the immaterial soul of the redeemed will be unified in glory, for all of eternity, at the resurrection of the dead (1 Cor. 15:42-44).

(4.3) Human Nature. We believe human nature was created good, in a state of original righteousness, and in full communion with God and one another (Gen. 1:31). Endowed with free will and the moral responsibility to obey God’s command not to eat of the tree of the knowledge of good and evil, humanity exercised this freedom in rebellion against God, resulting in a constant state of sinfulness (Gen. 2:15-17). All humans share the same nature regardless of nation, tribe, or tongue, as they are united through a common heritage originating with Adam and Eve, and are in need of redemption through Jesus Christ (Rom. 5:15-17).

5. Doctrine of Sin

(5.1) Origin of Sin. We believe sin entered the world through the historic fall of Adam and Eve in the Garden (Gen. 3:22, Rom. 5:14). The fall was initiated by Satan’s temptation, but was ultimately a willful act of rebellion by Adam and Eve against God’s command not to eat from the tree of the knowledge of good and evil (Gen. 2:15, Gen. 3:1, 1 Tim. 2:14). This act of disobedience resulted in a covenantal rupture between Creator and creation, whereby humanity fell from their original state of righteousness and communion with God, resulting in alienation from God leaving all of creation subject to corruption and death (Gen. 3:23-24). 

(5.2) Nature of Sin. We believe the nature of sin is a condition in which creation fell from grace into a state of physical and spiritual death (Gen. 3, Rom. 5:12). Sin manifests in both external action and internal corruption. It is a deviation from God’s design, a rebellion against His rulership, failure to conform to His law, and a perversion of what He calls good (1 John 3:4, Rom. 1:18-32). Sin has left all humans alienated from God, rendering them spiritually dead, and incapable of rescuing themselves from their lost condition (Eph. 2:1-3). A person who fails to uphold even one aspect of God’s law is guilty of breaking all of God’s law and is subject to the curse of the law (James 2:10). 

(5.3) Transmission of Sin. We believe sin is transmitted through imputation and inheritance. All people are born in sin, inheriting Adam's corrupted nature, which leaves them as children of wrath (Eph. 2:3, Ps. 51:5). As the federal head of humanity, Adam’s guilt is imputed to all humanity, resulting in depravity, while his fallen, sinful nature is inherited, leaving all people totally depraved and deserving of condemnation (Rom. 5:12-19). Human depravity extends to every aspect of being, including: human will, mind, emotion, and desires, rendering all people enslaved to sin and incapable of seeking God apart from His grace ( Rom. 3:10-12, John 8:34). 

(5.4) Effects of Sin. We believe that sin affects all creation by corruption, condemnation, and death. Sin’s effects on the Imago Dei are disfiguring rather than destructive (James 3:9). Humans remain dignified as image bearers but irreparably marred, unable to reflect the glory of God apart from the regenerative work of the Holy Spirit through the person of Jesus Christ  (Eph. 4:22-23). Sin has condemned creation to divine judgment, affecting all relational, societal, and institutional structures (Rom. 8:20-22, Eph. 6:12). The curse of sin perpetuates injustice, oppression, and unrighteousness in the world (Isa. 10:1-2). Sin has left all of humanity guilty before God, subject to God’s wrath, and condemned to temporal and eternal punishment (John 3:18-20, Rom. 6:23). Those who remain in sin are condemned to eternal separation from God in the lake of fire, the final destination for the unredeemed (Matt 25:46, Rev. 20:15).

6. Person of Christ

I believe in the eternal Son of God, our Lord Jesus Christ, the second person of the Trinity, begotten of the Father, equal with the Father, and sent by the Father to reconcile the world through His incarnation, life, death, resurrection, and ascension (John 1:1-3, Col. 1:15-20, Heb. 1:2-3, Rom. 5:18-20). 

(6.1) The Nature of Christ. I believe our Lord Jesus Christ is fully God and fully man and through Him all things are made and continue to exist (John 1:3, Col 1:16-18). He is co-existent, co-eternal and of one substance with the Father and the Spirit, yet distinct in person among the Godhead (Matt. 3:16-17, 1 Cor. 8:4-6). In His divine nature and in the fullness of time, Christ assumed a human nature at the incarnation, conceived by the Holy Spirit and born of the virgin Mary, to become the God-man uniting the two natures with one mind, one will, and one spirit, without confusion, division, or separation (Luke 1:35, Gal. 4:4-5). As the God-man, He was tempted in all ways yet remained without sin, living in perfect obedience and submission to the Father (Heb 4:15, John 5:19). 

(6.2) The Life of Christ. I believe our Lord Jesus Christ is the fulfillment of all Messianic prophecies and came as promised Davidic King to inaugurate God’s kingdom on earth (Luke 1:32-23, Matt. 1:1, Acts 2:30-36). The Father sent the Spirit to anoint Christ as the Messiah to teach and demonstrate the Kingdom of God through miracles, healing, deliverance, raising dead bodies to life, and ultimately His death and resurrection (Luke 4:18-21, Mark 15:39). Jesus willingly went to the cross according to the Father’s eternal plan to dismantle the principalities and powers of this world, bearing our sin and shame, taking the wrath of God upon Himself, and offering Himself as the ultimate and final sacrifice for the sins of the world (Isa. 53:4-6, 2 Cor. 5:21, Rom. 3:25, Col. 2:15). On the cross He was enthroned as the suffering Messiah, in which His cosmic rule began through His resurrection and ascension to the Father (Phil. 2:9-11, Acts 2:32-36). 

(6.3) The Return of Christ. I believe our Lord Jesus Christ will personally, physically, and publicly return in glory to bring His eternal kingdom to fulfillment (Acts 1:11, Rev. 1:7, Matt 24:30). At His coming, Christ will resurrect both the saved and unsaved, and judge the living and the dead, granting eternal life to those who are united to Him by faith and eternal judgment to those who have rejected Him (John 5:28-29, 2 Tim 4:1, Matt. 25:31-46). Christ will restore all things, renew creation, establish perfect justice, and reign in righteousness and peace with no end (Acts 3:21, Rom. 8:19-21, Rev. 22:3-5).

6.4. Work of Christ

(6.4.1) Atonement. I believe our Lord Jesus Christ was sent by the Father and empowered by the Spirit, in perfect unity with the Father’s will, to atone for the sins of humanity (John 3:16-17, Heb. 9:14). Christ’s atonement is vicarious, substitutionary, sacrificial, expiatory, propitiatory, redemptive, exemplary, and triumphant (Rom. 3:24-26, 2 Cor. 5:21, 1 Pet 2:24, 1 John 2:2, Col 1:19-20). The cause of the atonement is the immeasurable love of God displayed in perfect holiness and justice on the cross, that was accomplished with the intent to reconcile all who believe into the loving union of the Godhead (Rom. 5:8, Eph. 1:7-9). The death of our Lord Jesus Christ is sufficient for the sins of the whole world and effective for those who place their faith in Him (1 John 2:2, John 3:16). 

(6.4.2) Work as Prophet. I believe our Lord Jesus Christ in His grace, truth, and desire to see all come to the knowledge of God, came as the Greater Prophet promised to Israel to fully reveal the Father as the image of the invisible God and the Word from the beginning (Deut. 18:15, John 1:14, Col. 1:15). His life, death, and resurrection are demonstrations of His character and kingdom and serve as prophetic acts for His people to follow (John 13:15, Rom. 6:4). The cross is the ultimate prophetic act of God’s love that reveals His servanthood and serves as an example to follow for transformation (Rom. 5:8, Phil 2:3-11, ).

(6.4.3) Work as Priest. I believe our Lord Jesus Christ is our final High Priest who fulfilled all the righteous requirements of the Law on behalf of the people of God and mediated a new covenant between God and humanity (Heb. 4:14-16, Heb. 8:6, Heb. 9:15). In His death, He willingly offered Himself as a once and for all, substitutionary sacrifice, bearing our sin and satisfying the just wrath of God through propiation (Rom. 5:9, Isa. 53:4-6, Rom. 3:25). Through His death, Christ tore down the wall of separation between God and man by removing our guilt and sin through expiation, providing access to the Father (Heb. 10:19-22). Through His resurrection and ascension, Christ entered the heavenly temple and continually lives to make intercession for all believers (Heb. 7:25, Rom. 8:34. Heb. 9:24).

(6.4.3) Work as King. I believe our Lord Jesus Christ is the risen and ruling King of the heavens and earth (Rev. 1:5, Eph. 1:20-23). Through His death, Christ disarmed spiritual authorities, conquered the devil, and defeated the power of sin that enslaves (Col. 2:15, Heb. 2:14-15). In His resurrection, He rose victorious by overcoming the power of the grave and inaugurating a new humanity and new creation (1 Cor. 15:20-22, 2 Cor. 5:17). Christ’s death served as a ransom to redeem humanity, and His resurrection offers liberation and freedom from bondage (Mark 10:45, Col. 1:13-14, 1 Peter 2:24). Christ continues to rule the cosmos from His heavenly throne through His Spirit empowered Church, and will return personally, physically, and visibly to judge the living and dead, and to establish His eternal kingdom on earth with all righteousness, peace, and justice.  (Acts 1:11, Rom. 14:17-19, 1 Tim. 4:1).

7. The Holy Spirit

(7.1) The Nature of the Holy Spirit. I believe the Holy Spirit is a fully divine person who eternally proceeds from the Father and Son (John 15:26). He is the third person of the Trinity,  co-existent, co-eternal and of one substance with the Father and the Son, yet distinct in person among the Godhead (Matt. 3:16-17, 2 Cor. 13:14). The Holy Spirit is a person who is personal and teaches, reminds, speaks, encourages, comforts, permits and forbids (John 14:26, Acts 13:2,  Eph. 4:30). In His deity the Spirit is present everywhere at all times, simultaneously His presence is manifested personally according to His sovereign will in ways that make His nearness and power known (Psalm 139:7, Acts 4:31). 

(7.2) The Work of the Holy Spirit in Redemptive History. I believe the Holy Spirit is active throughout redemptive history, advancing God’s plan to redeem humanity and renew creation (Rom. 8:11). The Holy Spirit was active at creation as the Giver of Life bringing order from chaos and beauty from emptiness (Gen. 1:2). Throughout the Old Testament, the Holy Spirit selectively and temporarily empowered certain persons including artists, prophets, and kings as participants in God’s unfolding plan (Exo. 31:3, 2 Sam. 23:2). In the New Testament, the Holy Spirit conceives, anoints, and empowers Christ’s earthly ministry (Luke 1:35,4:1). At His ascension, Christ sends the Holy Spirit to indwell the disciples and form the new creation community of the Church (Acts 2). The indwelling presence of the Holy Spirit in the life of the Church marks a new phase of God’s eschatological plan in establishing His kingdom on earth and renewing all things (Titus 3:5, Rev. 21:5). 

(7.3) The Work of the Holy Spirit in Unbelievers and Believers. I believe the Holy Spirit is active in the lives of unbelievers and believers. In the life of the unbeliever, the Spirit convicts the world of sin, righteousness and judgment, convincing them of their need for Christ, revealing the  truth of God, and warning them of the impending judgment (John 16:9-11). Through this convicting work, the Spirit draws unbelievers toward repentance and new birth by initiating the work of regeneration. In the life of a believer, the Holy Spirit indwells them permanently at conversion, baptizing them into the body of Christ and initiating their lifelong sanctification (1 Cor. 12:13, Rom. 6:4). Through the process of sanctification, He restores believers into the image of Christ, equips them with spiritual gifts for ministry, and empowers them to live as witnesses to the world (Rom. 8:9, 2 Cor. 3:18, Eph. 4:7, Acts 1:8). His active presence results in the ongoing manifestation of all the spiritual gifts that are sovereignly given and expressed according to His will (Rom. 12). Believers are called to be continually filled with the Holy Spirit as an ongoing posture of submission where the Spirit empowers believers for boldness, faithfulness, holiness, and obedience to Christ (Acts 2:1-4, Eph. 5:18). As evidence of His transformative work and submission to His will, the Spirit produces spiritual fruit in the lives of believers namely Christian love and other Christ-like virtues (Gal. 5:22-23).

8. Salvation
(8.1)   The Means of Salvation. We believe God graciously chose specific individuals before the foundation of the world to be His elect bride, according to His perfect will and for the praise of His glory (Eph. 1:4-6). Election is grounded in God’s goodness, sovereign wisdom, and foreknowledge, reflecting His eternal purpose in Christ (Rom. 8:29-30). I believe God extends common grace to all of creation, which  is not salvific but demonstrates His providential care and kindness to both the just and the unjust. Common grace is rooted in, and reflects, God’s character while preparing all people for the gospel (Acts 17:25-26, Matt. 5:45). I believe God calls all people to repentance and faith through gospel proclamation.  This universal call becomes effectual for the elect as the Holy Spirit inwardly draws them to Christ (Acts 17:30, Rom. 8:30). In response to the Spirit’s work, God’s saving grace effectively enables them to repent from their sin and place their faith in the resurrected Christ. This response marks the Spirit’s supernatural work of regeneration, resulting in genuine conversion, and the beginning of new life with God (Eph. 2:4-8).

(8.2) The Meaning of Salvation. We believe salvation is the gracious and complete work of God by which sinners are rescued from sin and death, reconciled to the Father in loving union, and brought into the renewal of all things as participants in Christ’s already-and-not-yet kingdom. 

(8.2.1) Union. Salvation unites the believer to Christ in a relational and covenantal union marked by God’s unending grace. This union begins with a legal declaration in which the believer is justified, declared righteous before the Father by the finished work of Christ, not by their own merit (Rom. 5:1, 2 Cor. 5:21). This legal declaration is also an adoption into God’s family as sons and daughters, receiving every spiritual blessing in Christ and granting intimate access to the Father’s love through the indwelling of the Holy Spirit (Eph. 1:3-5, Rom. 8:15-17). The Holy Spirit is given as a seal and guarantee of our future inheritance as God’s children in His eternal kingdom (Eph. 1:13-14). 

(8.2.2) Participation. We believe this union is a lifelong process of sanctification, where the believer is gradually transformed into the image of Christ as the believer yields to the Spirit and relies on the empowerment of the Spirit to walk in faithfulness, righteousness, and holiness (Eph. 4:20-21, 2 Cor. 3:18,  1 Thess. 5:23). This process includes our participation in God’s kingdom on earth. As restored image bearers, believers become recipients of the kingdom’s healing, peace, liberation, and deliverance (1 Peter 2:9-10). We believe salvation includes new life as active participants in this Kingdom, sanctified to embody righteousness, justice, and faithful presence in their vocations and relationship as citizens of heaven on earth (Acts 1:8).  I believe God preserves His people through sustaining grace, by His faithful love and the Spirit’s ongoing work to empower all believers to persevere to the end (Rom. 8:16, John 10:28-29). I believe assurance of salvation is found in God’s faithfulness to His covenant, the promises of His word, the gift of His Spirit, and the believers continual participation in the covenant relationship (1 John 5:13, John 10:28). 

(8.2.3) Glorification. We believe the final and complete act of salvation is glorification, a guaranteed transformation at Christ’s return. At that time, all believers will be raised with incorruptible bodies, fully freed from the presence of sin, delivered from the corruption of the world and the sting of death, and will dwell forever with God as restored image bearers in the new heavens and new earth (Rom. 8:30, 1 Cor. 15:52-54). This glorified existence includes the full renewal of all creation where God brings all things under the reign of Christ’s kingdom and He makes all things new (Rev 21:5).

9. The Church

(9.1) The Universal Church. We believe the universal Church is a global community of all those who are born of the Holy Spirit and confess Jesus Christ as Lord. At Pentecost, according to the eternal plan of the Father and in fulfillment of prophecy, the exalted Lord Jesus sent the Holy Spirit to establish His kingdom on earth by empowering His disciples to be cruciform witnesses to the world of the presence and glory of God (Acts 1:8, 2:1-11, Rom. 10:11-13). 

(9.1.1) Eschatological Role.  We believe the Church is a foretaste of the kingdom of God on earth. This kingdom is distinct from, but related to, to the historic kingdom of Israel. The Church is an eschatological gathering of the nations, uniting Jew and Gentile into one people through the new covenant established by Jesus’ death, resurrection and ascension. As those grafted into the promises of Israel, the Church fulfills God’s eternal purpose to extend His rule and reign by proclaiming the Gospel and making disciples of all nations. As an inaugurated kingdom, the Church is a holy nation and royal priesthood who awaits Christ’s return and the final consummation of the eternal, Davidic kingdom (Amos 9:11-12, Acts 15:16, Rom. 11:17-24, Mat. 28:18-20). 

(9.1.2) Unity. We believe the universal Church is the body of Christ, with Christ as the Head and believers as members, unified by one Spirit, one faith, one baptism, and one Lord. The Holy Spirit indwells the Church, giving gifts to equip every believer for ministry and to build up the body in love. The universal Church is the bride of Christ, temple of the Holy Spirit, household of God, and the pillar and foundation of truth (Eph. 4:3-5, 4:11-12, 5:25-27, Eph. 2:21-22, Gal. 6:10, 1 Tim. 3:15).

(9.2) The Local Church. We believe the local Church is a visible and specific expression of the universal Church that consists of a community of believers who gather under the Lordship of Christ, are submitted to qualified leaders, and are devoted to one another. The local church is formed by the Holy Spirit and marked by the teaching of God’s word, corporate worship, fellowship with one another, and the administration of the sacraments (Acts 2:42-47). 

(9.2.1) Purpose. We believe the purpose of the local Church is to be an outpost of the kingdom of heaven in its particular context, where believers are formed by the Spirit into the image of Christ, mature in love, and equipped to be witnesses in the world. Members of the local church are those who publicly profess faith in Christ through word and baptism, are devoted to one another in mutual care, exercise their gifts for the glory of God, and participate in the advancement of the gospel through discipleship  (Eph. 4:11-12, Matt. 28:18-20, Acts 1:8). 

(9.2.2) Sacraments. We believe the sacraments of the Lord’s supper and baptism are physical signs of spiritual grace, instituted by Jesus and administered by the local church. They serve as means by which God strengthens and confirms His grace as believers receive, express, and participate in gospel proclamation. Baptism is a physical sign for believers of their union with Christ in His death and resurrection, the cleansing of sin, burial of old life, and entrance into the covenant community. The Lord’s Supper is a physical sign for believers to participate in Christ’s body and blood, remember His death, and proclaim the coming kingdom (Rom. 6:3-4, Gal. 3:27, Luke 22:19-20, 1 Cor. 10:16-17, 11:26). 

(9.2.3) Structure. We believe the internal structure of every local Church includes qualified elders and deacons who embody Christ-likeness and are submitted to Christ as the Chief Shepherd. The elders are qualified males who are responsible for the spiritual health, doctrine, and vitality of the Church, and the deacons are qualified male and female servants who are responsible for the practical needs, care, and administration of the Church (1 Tim. 3:1-13, Titus 1:5-9, Rom. 16:1). 

10. Last Things

(10.1)   Personal Eschatology. We believe that death is a result of the fall and is appointed to every person, followed by the resurrection of the saved and unsaved and final judgment (Heb. 9:27, John 5:28-29). 

(10.1.1) Intermediate State. We believe at death, the material body and immaterial soul are separated. For the believer, the soul enters the conscious presence of God, and for the unbeliever, the soul enters into hades, a temporary conscious separation from God in anticipation of final judgment. This disembodied intermediate state continues until the bodily resurrection of the saved and unsaved (Luke 16:22-23, 23:43, Phil. 1:23).

(10.1.2) Resurrection and Judgment. We believe at the resurrection the body and soul will be unified for both the saved and unsaved. The saved will be raised at the return of Christ to everlasting life in glorified, incorruptible bodies for reward at the judgment seat of Christ and will dwell forever in the presence of God in the millennial reign and new heavens and new earth. The unsaved will face the final judgment at the end of time and will be cast into hell, an eternal state of conscious torment and separation from God (Matt 25:46, 1 Cor. 15:51-52, Rev. 20:15, 21:3-4). 

(10.2) General Eschatology. We believe our Lord Jesus Christ will personally, physically, and publicly return in glory to consummate His millennial reign prior to the destruction of satan, final judgment, and restoration of the heavens and earth (Acts 1:11, 3:31, Rev. 1:7).