Theology Proper
Godhead:
There is one God, Creator and Lord, who is personal, infinitely perfect, existing eternally in three persons: Father, Son and Holy Spirit (Gen. 1:1; Dt. 6:4; 32:4; Mk 12:29; Js. 2:19; Isa. 40:28; Ps. 90:2; Col. 1:16-17; Mt. 5:48; 28:19; Lk. 3:21-22; 2 Cor. 13:14; Eph. 4:4-7). God is spirit, indivisible in nature and essence, but distinct as Father, Son, and Holy Spirit (Jn. 4:24; Eph. 1:13-14). He is God of the living, sovereign over all creation, and He has secured salvation from sin and death through His Son (Mt. 22:32; Isa. 40:15-24; Col. 2:9). God is holy and wrathful, merciful and good (Lk. 18:19), and He will judge both the living and the dead (Acts 10:42; Heb. 9:27; 10:31).
The Son is both fully God and fully man, conceived by the Holy Spirit and born of the Virgin Mary. His death on the cross serves as the complete substitution for sin and guilt of men, and He rose again, in body, from the grave to secure eternal life for all who repent and believe (Jn. 1:114; 3:16-18; Acts 4:12; Rom. 6:23; 9:26; 1 Cor. 15:1-7). He is the exact representation of the Father (Heb. 1:3; Col. 2:9).
The Holy Spirit serves as God’s personal agent in revelation and in the inspiration and illumination of His Word (Jn. 16:13-14; 1 Cor. 2:10-12; 1 Jn. 2:27). The Holy Spirit performs the work of salvation in the heart of a person and thereon indwells the believer and imparts God’s power and gifts (1 Cor. 2:11; Eph. 4:30; Jn. 15:26; 16:7-8; 1 Cor. 6:14; 2 Pet. 1:21; Acts 5:3-4; Tit. 3:5; 1 Cor. 6:19-20; Rom. 5:5; 2 Cor. 1:22; 1 Cor. 12; Eph. 5:18). He is a divine person that fellowships with the Father and Son (Heb. 3:7-11; Jn. 14:2; 15-18).
God’s Plan:
As the Sovereign Creator, God has provided eternal salvation through acceptance of His Son, Jesus Christ, as Lord and Savior. Upon acceptance in Him, the Holy Spirit comes to dwell in the believer as Counselor and Guide, providing the power to live as Christ’s ambassador (Jn. 1:10-12; Rom. 8:9-11; 10:9-10; Acts 1:8; 1 Cor. 12:13; 2 Cor. 5:17-20).
Character of God:
Incommunicable (attributes that only God has):
- God is independent, not having need for humankind or the rest of His creation, yet His creation glorifies Him (Ex. 3:14; Acts 17:24-25; Job 41:11. God did not create because He was lonely or in need of further fellowship, but lived in perfect love and fellowship with the Son and Spirit before creation (Jn. 17:5, 24).
- God is unchangeable in being, perfection, purpose and promises, but capable of acting and feeling emotion (Ps. 102:25-27; Mal. 3:6; Js. 1:17; Ps. 33:11; Mt. 13:35; Eph. 1:4; Rev. 13:8; Isa. 46:9-11).
- God is eternal, having no beginning or end in His being (Ps. 90:2; Job 36:26; Rev. 1:8; Jn. 8:58).
- God is unlimited and infinite with respect to time. He sees all time equally, yet acts in time and entered (in Jesus) into time (Gal. 4:4-5; Acts 17:30-31). God does not have size or spatial dimension but He is spirit and is present at every point of space with His whole being, yet He maintains the ability to act specifically in different places (Jer. 23:23-24; Ps. 139:7-10; 1 Kings 8:27; Heb. 1:3; Ps. 16:11).
- God is united and not divisible into parts, even though certain attributes are emphasized at varying times. One attribute of God is not more important than another, for all reflect the character of God (1 Jn. 1:5; 4:8; Ex. 34:6-7).
Communicable (attributes that God shares with humankind):
- God’s Being is spirit not made of matter (Jn. 4:21, 24), and His Being is not to be identified with or worshipped with anything in the physical creation. God has also given humankind spirits by which to worship Him, and enter into fellowship with Him.
- God is invisible in that His entire spiritual being will never be seen by humankind, yet God still shows Himself through visible and detectible ways (Jn. 1:18; 6:46; 1 Tim. 1:17; 6:16; 1 Jn. 4:12; Ex. 33:11, 21-23; Gen. 18:1-33; 32:28-30; Ex. 13:21-22; Isa. 6:1; Jn. 14:9).
- God knows Himself fully, as well as all things in reality and in the realm of possibility (Job 37:16; 1 Jn. 3:20; Isa. 46:9-10). He has created humankind to know mentally and to learn, but God does not learn because He is aware of all things.
- God always chooses the best goals and means to achieve those goals based on His wisdom (Rom. 16:27; Job 9:4; Ps. 104:24; 1 Cor. 1:24,30). He has bestowed wisdom on humankind through humility (Pr. 11:2; Isa. 3;13), giving generously to all without finding fault (Js. 1:5). However, God’s wisdom is not fully shared (Rom. 11:33). God also acts in line with what is right, being both just and righteous in His dealings (Deut. 32:4; Gen. 18:25).
- God is truthful and faithful in His knowledge, words and action and He rests as the final authority and standard of truth (Jer. 10:10-11; Jn. 17:3; Job 37:16; Num. 23:19).
- God is love, eternally giving of Himself to others (1 Jn. 4:8; Jn. 17:24; 3:35; Zeph. 3:17-18). God has likewise given humankind the ability to love and be loved, ultimately by Him, and by others
(1 Jn. 4:7-8, 11).
- God is merciful to those in misery, gracious to those who deserve only punishment, and patient in holding back punishment for sin (Ex. 34:6)
- God is holy, separate from sin and from personally seeking His own honor (Ex. 26:33; Isa. 6:3). God shares this attribute with His creation in making those who believe, holy through Christ (2 Cor. 7:1).
- God is at peace and orderly (1 Cor. 14:33), and His creation can imitate this attribute through the Spirit (Rom. 14:7; Prov. 3:17; Gal. 5:23).
- God is jealous to protect and watch all that is His (Ex. 20:5; 34:14) for the sake of His honor (Isa. 48:11).
- God is wrathful, opposing everything contrary to His moral character. He hates all sin (Ex. 32:9-10).
Christology
The Preexistence of Christ:
Jesus Christ existed with God the Father prior to His coming as the incarnate Word (Jn. 1:1, 14; 17:50). Jesus created all things, was before all things and in Him all things hold together (Col. 1:16-17). Christ willfully humbled Himself, making Himself lower than the angels, which points to His preexistence before coming to earth (1 Cor. 15:45-49; Phil. 2:6-8; Heb. 2:7; 13:8).
Christ’s Deity:
Jesus was and is Divine – in His being He is fully God (Jn. 10:30). He is the image of the invisible God and the exact representation of God’s being (Col. 1:15; Heb. 1:3). Jesus is neither a mere human nor simply a manifestation or form of the presence of God. In Jesus the complete fullness of Deity lives in bodily form (Phil. 2:6; Col. 1:19; 2:9). Being fully God, Jesus came as Savior and Lord, performing God’s work on earth (Mt. 2:43-45; Tit. 2:13; Rom. 10:9). Like God the Father, Jesus accepted worship from all men and angels and in the future all men will bow before Him (Mt 14:33; inference Mt. 4:10; Mt. 28:9, 17; Heb. 1:6; Phil. 2:10; Isa. 45:23).
Christ’s Humanity:
Jesus was and is fully human, coming in flesh, bone, soul and spirit (Lk. 23:46) and was experienced by others as completely human (Lk. 2:52; Jn. 1:1; 9:16; 1 Jn. 1:1). He fully shared in man’s humanity having feelings of hunger, thirst, tiredness, sorrow, joy, compassion, distress and pain (Mt. 4:2; Jn. 19:28; 4:6; Lk. 13:31-35; Mk. 6:34; 15:34). In fully identifying with man, the powers of death and sin were destroyed through Jesus’ death, and forgiveness was offered to all who believe in Him (Col. 1:13; 2:13-15; Heb. 2:14-15).
The complete union of Christ’s deity and humanity are confirmed in Scripture and were later confirmed by Church Fathers at the councils of Nicaea (AD 325) and Chalcedon (AD 451) in response to heresies that denied Christ’s full humanity, His full deity, and the union between these natures. Christ Jesus today remains truly God and truly man in His resurrected body.
Christ’s Incarnation:
Jesus is the Son of God (Rom. 1:4), born of the virgin Mary and the second person of the triune God who took on human flesh permanently, without diminishing His perfection and Deity (Mt. 1:23-25; Lk. 1:34-35; 2:6-7; Gal. 4:4). He was not created but has always been from before the beginning of time and will always be (Heb. 13:8). The purpose for Christ’s coming as a man was to redeem His creation and rule over it (Heb. 9:26-28; Rev. 2:27; 12:5; 19:15), and thus bringing creation back into relationship and submission to God (1 Cor. 15:20-28; Eph. 1:9-10).
Christ’s birth, nature and purpose do not support the view that Jesus was a created being or that He merely appeared as a Divine manifestation in a human form. Jesus neither exploited His Divine nature in His humanity nor did He deny it (Phil. 2). Rather, He fully believed and lived as the one and only God (Jn. 8:58). Thus, Jesus was not a superman who used His powers and Deity by playing His God card for His own ends, but He came to do the will of God the Father (Mt. 26:39; Jn. 6:38; Phil. 2:6; Heb. 10:5-7).
The Work of Christ:
Christ does the works of God, including creating (Jn. 1:3; Col. 1:15-20), sustaining (Heb. 1:3-4), saving (Mt. 1:23), raising the dead (Jn. 5:25); judging (Jn. 5:27), sending the Spirit (a work assigned to the Father as well; see Jn. 14:26; 15:26), and building His Church (Mt. 16:18).
Christ lived an impeccable life without sinning in thought, word, or deed (Heb. 4:15) – living the life we could not live – so that those who are His true followers may live through Him (Gal. 2:20). Jesus was not capable of sin, but He was tempted in every way so that He could have sinned. However, being God the Son, He could not have sinned. Christ lived to testify to the truth (John 18:37) and to die on the cross for the forgiveness of sins, as recorded in all the gospels, and thus established a new covenant through His death and resurrection (Lk. 22:15-20; 24; Mt. 28; Mk. 16; Jn. 20). After appearing to over 500 people (1 Cor. 15:6), He ascended into heaven to intercede and prepare a place for those who trust in Him (Lk. 24:13-53; Jn. 14:2; Acts 1:11; Heb. 1:3; 7:23-25).
The whole of Christ’s life serves as an example of living a Spirit-filled life (2 Pet. 2:21; Gal. 5:1, 16). Because of Christ’s life and work believers look forward to the coming day when Christ will return to fully redeem those who trust in Him and to judge the entire world (Mt. 24:30; Acts 17:31; Heb. 9:27; Rev. 19:11f).
Christ’s Offices:
There are three primary offices that Christ fulfilled when He lived on earth. They are prophet (Jn. 1:18), priest (Heb. 7:23-25), king (Ps. 2:8-9). As prophet, it was foretold that God would send another prophet and John and Peter saw Jesus as this prophet (Deut. 18:18; Jn. 6:14; 7:40; Acts 3:22-24). As priest, Christ served as God’s representative to the people. As mankind’s representative before God, He offered the supreme sacrifice of Himself (Rom. 8:34; Heb. 7:25) as the only mediator between sinful man and a holy God (1 Tim. 2:5; Heb. 9:15; 12:24). As king, Christ rules over the entire world and all creation, including the Church (Eph. 1:20-23) and He will one day distinctly and definitely rule as the King of kings (Rev. 19:16).
Pneumatology
Personhood:
The Holy Spirit is the third person in the Trinity. The Holy Spirit is fully God, distinct and equal in essence with the God the Father and God the Son (Mt. 28:19; Acts 5:3-4; 1 Cor. 3:16; 12:4-6; 2 Cor. 13:14; Eph. 4:4-6; 1 Pet. 1:2; Jude 20).
The Holy Spirit Reveals:
The Spirit reveals God’s Word through prophets and apostles (Num. 24:2ff; Ezek. 11:5; Zech. 7:12; 2 Pet. 1:20-21) and guides those who belong to Christ into all truth (Jn. 16:13). He reveals the presence of God, giving glory to Jesus and to God the Father (Jn. 16:14; 15:26; Acts 5:32; 1 Cor. 12:3; 1 Jn. 4:2), and reveals Himself through many means (Num. 11:25-26; Judg. 14:6, 19; 15:14; 1 Sam. 10:6, 10; Jn. 1:32; Acts 2:2-3). For Christ-followers, He bears witness with our spirit that they are children of God (Rom. 8:4-16), and reveals His desires so that they may follow these desires (Gal. 5:16-25) and convicts of our righteousness in Christ (Jn. 16:10). The Spirit also bears witness in the preaching of the gospel through signs and wonders (Heb. 2:4; 1 Cor. 2:4; Rom. 15:19).
The Holy Spirit’s Work:
His work is distinctive in manifesting the active presence of God in the world and through the Church (1 Cor. 12:7). The Spirit’s work in creation is to complete and sustain the plans of the Father and the beginning work of the Son (Gen. 1:2; Job 33:4; 34:14-15; Isa. 40:13; Acts 1:8; 2:4, 17-18). The Spirit gives life to all animate creatures (Ps. 104:30) and gives new life to those who believe in Christ for salvation (Rom. 8:2,6; 2 Cor. 3:3-6), sealing them as God’s sons and daughter (Rom. 8:15-17; Eph. 1:13). The Spirit enables believers to speak (see Acts 1:8; 4:8, 31; 6:10), helps in prayer (Rom. 8:26; Eph. 2:18), purifies Christ-followers (1 Cor. 6:11; Titus 3:4-6) and convicts the world of sin (Jn. 16:811; Acts 7:51; Eph. 2:2).
The Holy Spirit leads and directs people’s lives (Mk. 1:12; Lk. 4:1; Acts 10:19-20; 16:6-7; 20:22-23), giving daily guidance (Rom. 8:14; Gal. 5:18) so that Christ-followers walk according to the Spirit (Rom. 8:4; Gal. 5:16). The Holy Spirit teaches and illuminates the things of God to believers and those whom He chooses, bringing them understanding, teaching them all things about Christ (Jn. 14:26), and guiding them into all truth (1 Jn. 2:20, 27; see also Jn. 16:13). The Holy Spirit has been given by God so that what He has given may be understood (1 Cor. 2:12).
The Holy Spirit unifies all believers into one body (1 Cor. 12:13), producing love in our hearts (Rom. 5:5; Gal. 5:22; Col. 1:8) and a bond of peace (Eph. 4:3; Col. 3:15). The Spirit gives evidence of the work of God’s salvation by abiding with His people and giving them assurance (1 Jn. 3:14; 4:13). The Spirit speaks to people’s hearts (Heb. 3:78; 10:15-16), pouring out God’s love, with the result that through faith those who believe may be justified before God (Rom. 5:5).
The Spirit continues to bring about salvation in sanctifying Christ-followers by His power (2 Thes. 2:13; 1 Pet. 1:2) so that the deeds of the body may be put to death and God’s holiness may grow in them (Rom. 8:13; 7:6). The Holy Spirit produces growth toward holiness in life, in God’s character and likeness (Gal. 5:22-23; 1 Cor. 3:18), giving gifts as He desires (1 Cor. 12:7, 11). These gifts are for the building up of the Church and for growing Christ’s Church so that others may come to know Jesus and all believers may be presented mature in Him. All the gifts that the Holy Spirit gives are active today and useful for reaching the lost for Christ. No gifts have ceased but the wide use of these gifts is limited, not due to the Spirit’s lack of power, but due to His working. The Spirit is also in intercession for those who trust in Christ for their redemption, helping them in their weaknesses (Rom. 8:26-27) and teaching them to fight against spiritual opposition (Mt. 12:28; 1 Cor. 12:11-10; Eph. 6:17).
The Holy Spirit indwells the believer upon conversion and God’s Word commends believers to live, continually being filled by the Spirit. This results in worship and thanksgiving to God (Eph. 5:18-20; Acts 13:52; Gal. 5:16, 18, 25) and renewed relationships with Him and others (Eph. 5:21-6:9). Being filled with the Holy Spirit is not a one-time event but is to be an ongoing, “new fullness” that involves an empowering for a specific ministry and purpose according to God’s plan (Lk. 1:41, 67; 2:25; Acts 4:8; 7:55; Jn. 3:34).
Bibliology
Revelation:
God reveals Himself in His Word the Bible (1 Sam. 3:21; 1 Pet. 1:23) through the Scriptures of the Old Testament (with 39 books) and the New Testament (with 27 books). In His Word, the Bible, God reveals the way for salvation through Jesus Christ (Jn. 5:39-40), and makes clear that the law does not impart or give life (Gal. 3:11; Rom. 3:20; Jn. 5:39). Scripture is living and active in its entirety because it contains the very words of God and His Truth (Heb. 4:12). All Scripture speaks and points to Jesus – His Person, His work, and His workings (Lk. 24:27, 44: Rev. 19:10b). Therefore, Scripture is the Word of God. (1 Thes. 1:13).
Scripture is the primary means of divine revelation through which God speaks to the hearts and souls of humankind. He has also revealed Himself through means of general revelation in creation (Rom. 1:18-20) and through His Son (Jn. 1:1, 14; 16:13-14). However, what is recorded in Scripture is truth and serves as the complete and final authority in all matters of divine revelation – for His Word will remain forever (Mt. 24:35; Mk. 13:31; Isa. 40:8; and 1 Pet. 1:23).
Inspiration:
The Scriptures are verbally inspired by God the Holy Spirit. This inspiration is based on the facts that God spoke the words of Scripture to His chosen authors. These authors of Scripture were guided in the choice of letters and words (Mt. 5:18; Gal. 3:16), as they used their own personality, characteristics, style and vocabulary (2 Pet. 1:21; 3:16). Inspiration of Scripture extends to all parts of the original manuscripts to the extent that it is inerrant and infallible as to the truth it affirms and asserts (Jn. 10:35; 2 Tim. 3:16-17).
Canonicity and Authority:
Scripture constitutes Divine rule for faith and practice of Christ-followers (Mt. 4:4-10). Scripture is not the only rule of faith and practice, because the Holy Spirit leads groups of people and individuals for His specific purposes, but this leading will never contradict Scripture in guiding one in matters of conduct and service for God. No human reason and knowledge, tradition, experience, conscience or church are above the authority of the Scripture. All are subject to the authoritative Word of God: 1) in having been attested by prophets (Rev. 22:9), 2) in being divinely given for people to obey without making changes to its content (Duet. 4:2 and Rev. 20:18), 3) in being confirmed by the Holy Spirit’s direct use of it (Jn. 14:26 and Eph. 6:17), and 4) in the truth that it proclaims (Isa. 55:11).
Illumination:
Illumination is the revealing and teaching of certain things about God and His work, past, present, and future. It is also an understanding of the Scriptures as God has recorded them for His people to read and grow, and for others to be drawn into a relationship with Him. Illumination came through prophets and priests of God, through the incarnation of Christ Jesus (Lk. 24:32, 45), and is now carried out through the influence and ministry of the Holy Spirit (Jn. 14:26; 16:13-14; 1 Cor. 2:10-12; 1 Jn. 2:27). God brings illumination so that people may know the truth, see the reality of His ways, and respond to the Truth. This illumination is given to people not based on merit but based solely on God’s mercy (Mt. 13:13-15; Mk. 8:18; Rom. 1:21; 11:8-10; 1 Cor. 2:14).
Interpretation:
Scripture is clear in it teachings so that it may be understood by those who seek to know God and commune with Him. It is God who gives understanding of His Word and who holds the interpretation of His Word. Personal misunderstanding may be a result of lack of knowledge, lack of faith, or hardness of heart (Lk. 24:25).
Scripture is to be interpreted with the literal method, which is inclusive of normal, ordinary, and customary literary usage. The purpose of interpretation is to first understand the author’s intent, the original reader’s understanding, the meaning in light of the whole of God’s revealed Word, and then applying this understanding to the present. Interpretive principles used to determine authorial intent are as follows: 1) literal 2) grammatical and historical; 3) immediate and wider contexts; and 4) harmony with the Bible as a whole by comparing scripture with scripture (e.g. Ps. 22; Isa. 7:14; 53:1-12; Mic. 5:2).
Hamartiology
Nature of Sin:
Sin is any want or conforming desire that sets itself up in rebellion toward God, through thoughts, words, or acts of omission or commission against God’s nature and law. Sin is explained comprehensively in Scripture as “missing the mark” (Ex. 20:20; Rom. 3:23; 5:12) as well as through key terms such as “evil” or “ruin” (Gen. 38:7), “moral evil” (Heb. 3:12; 1 Jn. 5:17), “going astray” (Num. 15:22), and “lawlessness” (1 Jn. 3:4). Sin follows any order that is outside God’s standards; sin must derive from and twist what is positive or good for existence (Heb. 11:25). Thus, sin has a spiritual and ethical nature that seeks autonomy through rebelling against the very nature of God and His righteous law.
Because the nature of sin is in direct opposition to God and His law, the essence of sin is antirelational (Gen. 39:9; 2 Sam. 12:13). For God is a relational God, both within the Godhead and with His creation. Sin breaks the relationship that God desires to have with His creation and the relationships held between mankind (Gen. 3:8-9). This anti-relational core of sin is powerful and continues to wage war against God’s nature and those who belong to God (1 Pet. 2:11; Heb. 12:1; Jn.. 8:34; Rom 7:25; Ps. 38:18; 119:133; Rom. 7:5). In sin’s anti-relational essence, there lies a basis of unbelief in God; this is unbelief in who He is and in what He’s done (Rom. 14:23b).
Form and Type of Sin:
There are many different forms and types of sins; imputed sin, inherited sin, personal sin, social structural sin, corporate sin, and national sin. There is a direct connection between the sin of Adam and Eve and the sin of each human being. Through their one act of disobedience sin has been imputed to all mankind, with the result that we are all legally guilty and broken in relationship to God (1 Kings 8:46; Rom. 5:12-21). A sinful nature has been received at birth that makes one a slave to sin, both willful and unwilful, so that it is impossible to please God (Lev. 5:1; Ps. 19:13; 51:5; Rom. 8:8). For a believer the relationship with God through Christ cannot be broken (Rom. 8:1). Lists of sin include the sinful attitude of anger (Mt.5:22), lust (Mt. 5:28), jealousy, selfishness (Gal. 5:20), blasphemy (Mt 12:31), sexual immorality, impurity, greed (Eph. 5:3), rage, malice, slander, filthy language, lying (Col. 3:8-9): all these things come from the flesh, which are opposed to the desire of the Spirit (Gal. 5:20).
Sin also has a corporate and social dimension that can affect the whole body of a group or nation. Even the decision of one person may affect the whole, through consequences that have a representative character over a corporate body (Josh. 7). Sin is a universal issue with all mankind (Ps. 14:3; 143:2; 1 Kings 8:46), and sinfulness comes in many forms while serving the same function of breaking relationship and fellowship with God.
Origin of Sin:
Sin was not created by God. The origin of sin does not have its beginning in humankind’s act against God. Rather, it was an exalted angel who first sinned (Isa. 14:12-14; Ez. 28:11-15; 1 Tim. 3). This angel was a cherub of the highest order, charged with service in the holy presence of God (Gen. 3:24; Ex 25:18-22; 2 Sam. 6:2; Lk. 10:18; Jn. 8:44; 2 Pet. 2:4; Jude 6). It was this angel that tempted humankind to sin, which resulted in sin entering the world in the Garden of Eden (Ps. 58:3; Rom. 5:12; 2 Cor. 11:3).
Effects of Sin:
Every human person will physically die because of Adam’s sin. Apart from Christ, each person stands condemned, remaining under God’s holy wrath, and is worthy of punishment for his spiritually dead state (Deut. 24:16; Jer. 31:30; Ez. 3:18; 33:8; Rom. 6:23). Spiritual and physical death are a direct result of sin, along with guilt and shame. These relational feelings and position stand in contrast with the life and openness that existed between God & man, and man & man at the beginning of creation (Gen. 3:6-19; Rom. 5:12-21).
The whole of each person is fallen and has been enslaved to sin (Gal. 5:19-21; Eph. 2:1-3). The image of God that was given to humankind has been severely distorted in the fall, making humankind an enemy against God (Rom. 5:10; Phil. 3:18). Man’s moral nature still remains twisted by sin, yet the faculties God has given him remain in some degree.
For those who are in Christ, their life is being renewed progressively (Col. 3:10), and when they reside in heaven, the image of God will be completely restored in them and the struggle over sin will cease (Eph. 1:3-4; Rom. 8:29; 1 Cor. 15:49; 2 Cor. 4:4; Col. 1:15; 1 Jn. 5:4-5). Currently, the believer still battles with evil desires of the flesh and the world, doing the things he wishes to not do and not doing the things he wants to do (see Rom. 7:7-25). These fleshly desires do not have to be followed, for Christ has conquered them and has become the Great Desire that has conquered these enticing desires that seek to break our fellowship with God. The battle is still very real for Christ-followers, as God purifies them to passionately desire His Son (Rom. 13:14).
The consequences of sin are both present and future for all mankind in that it creates separation and dysfunction in relationships. For those who do not believe in Jesus prior to death, God will judge them for all their sin and they will be eternally separated from a relationship with God (2 Thes. 1:8-9; Mt. 25:41,46). For those who believe in Jesus, God will reward them according their deeds done through Christ (2 Cor. 5:10; Eph. 6:8; Col. 3:23-24).
Soteriology
God’s Plan of Salvation:
Salvation is God’s missional plan to reconcile His creation with Himself. Salvation encompasses God’s complete redemptive work of rescuing humankind and creation from sin’s destruction, ruin, and power. God’s salvation has been secured through Christ’s life and work, and He now offers His grace of eternal life, provision for abundant life now, and eternal glory to humankind (Eph. 1:3-8; 2:4-10; 1 Pet. 1:3-5; Jn. 3:16, 36; 10:10).
Salvation is a necessity for all human beings and not a luxury, because all have sinned against God (Rom. 3:23) and are slaves to sin (Rom. 6:16). The dual consequences of sin are a broken relationship with God and eternal punishment. God did not need to provide salvation but He chose to out of His grace. Because God is perfect and righteous, He is unable to fellowship with anything short of His perfection (Hab. 1:13; Isa. 59:2). God is rightfully offended by man’s sin, and thus, God’s character requires that judgment be passed and the penalty of death and separation must be satisfied upon the sinner who falls short of God’s righteousness (Rom. 3:9-23).
Salvation from this punishment, death, and broken relationship is a gift of God, which is offered by grace, received by personal faith in Jesus Christ, and lived out through the Holy Spirit. This faith is manifested in works of loving obedience to God (Eph. 2:8-10; Tit. 2:11-14). But these works do not earn salvation, because works of self-improvement are not the requirement to be in relationship with God. Only by trusting in Jesus for forgiveness can anyone be saved from sin’s penalty (Rom. 6:23; Eph. 2:8-9; Jn. 14:6; Jn. 1:12; Tit. 3:5 Gal. 3:26; Rom. 5:1). Works in the life of a believer are important, but they are the result of God’s work and grace (Jonah 2:9). God offers His salvation from eternal death and punishment so that people may live reconciled to Him now and forever. Therefore, God’s work ensures that all true believers are saved forever (Rom. 8:1, 38-39; Jn. 10:27-30; 1 Cor. 1:4-8; Phil 1:6; 2 Tim. 1:12; 1 Jn. 2:19).
Common Grace:
God in His grace withheld His judgment upon humankind who sinned against Him, and God has continued to give innumerable blessings to sinners who are deserving of death: This is common grace. Common grace has been described as blessings which are not a part of salvation but are common in that God gives them to all people regardless of their belief in Christ or not (Mt. 5:44-45; Lk. 6:35-36; Acts 14:16-17). It does not come from Christ‘s work on the cross. Common Grace also has a redemptive aspect in that God gives further days of life for people to come into relationship with Him through belief in Christ (2 Pet. 3:15).
Election:
Christ’s atonement provided for salvation for all humankind, through conquering sin and death. This does not imply that all will be saved but it provides the possibility for all to come into a relationship with their Creator through Jesus Christ. Christ’s death paid the penalty for sin in a once-for-all act (Rom. 6:10; Heb. 10:10; 2 Pet. 3:18). For Christ’s salvation to be effective each person must believe and trust in Jesus as his Lord and Savior (1 Tim. 4:10). The one sin that Christ did not die for is rejection of His person as communicated through the work of the Holy Spirit (Jn. 3:18, 36; Mt. 12:31-32). For those who believe, they have been chosen before the beginning of the world to be blameless and holy in God’s sight (Eph. 1:4).
Conversion and Regeneration:
Conversion is man’s response to God’s salvation. God is the great Initiator in redeeming His creation. He died for our sins when we were still enemies (Rom. 5:8; 1 Jn. 4:10) and poured out His love into our hearts by the Holy Spirit (Rom. 5:5), so that we might respond to Him in faith and be reunited in a relationship with Him (2 Cor. 5:17). Regeneration is God’s continuing act of giving life and bringing salvation to the one who believes in Him. It is God’s supernatural act of creating union between the life of Christ and the life of the believing individual through faith in Jesus Christ. Regeneration is the direct work of the Holy Spirit (Jn. 3:3-6; Tit. 3:5), but this is a result of Christ’s work on the cross (Jn. 7:37-39; Gal. 3:26; Rom. 6:4-14).
Christ’s Atonement:
Salvation was made possible through Christ’s atoning work in His life and death. The complete, substitutional sacrifice for humankind was made through Christ and served to fulfill both the requirement of the law (with its penalty of death), and in living the life of righteousness necessary to remain in fellowship with God. Christ’s suffering for atonement was a complete act (Jn. 19:30) and made it possible for humankind to live reconciled to God. Christ’s work of making atonement is finished in that there is nothing left to be done to provide salvation for humankind. Christ’s atonement means that He accomplished provisionally (through faith), salvation for the whole world (Jn. 3:16; Heb. 2:9), redemption (1 Tim. 2:6), and reconciliation of relationship with God and man (2 Cor. 5:19). God’s raising Christ from the dead proves that Christ fulfilled the requirement of the law and satisfied God’s holy wrath (1 Jn. 2:2).
His atonement also has significance in the following meanings:
– Christ’s life and death serve as our example and inspiration for godly living (1 Pet. 2:21; 1 Jn. 2:6), through which Christ effectively dealt with the severity of sin and its consequences and the requirement of God’s righteous law (Rom. 3:21-24).
– Christ’s life and death demonstrates the extent of God’s love and His desire to be reconciled to His creation (2 Cor. 5:14-19; Jn. 3:16). The demonstration of God’s love is not only in satisfying His holy wrath (and justice) against sin but in Christ’s willingness to die in our place (Rom. 3:25-26; Col 1:29-30).
– Though sin is an offense to God (in direct violation of God’s character), Christ’s sacrificial death completely atoned for sin and fully met the righteous commands of God’s law (Rom. 8:3-4; Mic. 6:7-8), in order that the Spirit of Christ may live in us and make us alive because of His righteousness (Rom. 8:9-10).
Christ Reconciling Work:
Justification – Salvation is a wholly past action, and fully accomplished for the one who believes in the person and work of Jesus Christ. This aspect of salvation focuses on the reconciliation of relationship that Christ secured once for all (Eph. 1:13-14; 4:30; 2 Cor. 1:22; 2 Pet. 1:3); this brings justification from all sin’s penalty and from spiritual death for the believer (Lk. 7:50; 1 Cor. 1:18; 2 Cor. 2:15; Eph. 2:5, 8; Tit. 3:5; Heb. 7:25; 2 Tim. 1:9). Christ has made the believer righteous in God’s sight; just-as-if-they-had-never-sinned and just-as-if-they-had-always-obeyed (Rom. 4:24; 2 Cor. 5:21), so that no condemnation remains for those who are in Christ Jesus (Rom. 3:24; 8:1; Jn. 5:24; 3:18).
Sanctification – Salvation is an on-going, present action. Sanctification means setting apart and this is the process by which God makes the believer more like Christ. This aspect of salvation is God’s work and must also be appropriated by faith and not works of personal righteousness (Rom. 6:1-14). Sanctification is carried out through the ministry of the Holy Spirit, but it is based on Christ’s work and the believer’s union with Christ (2 Cor. 3:18; Gal. 2:19-20; 5:1-26; Phil. 1:19; 2:12-13; 2 Thes. 2:13; Tit. 3:5). The Spirit continues to bring about salvation in sanctifying Christ-followers by His power (2 Thes. 2:13; 1 Pet. 1:2), so that the deeds of the body may be put to death (Rom. 8:13; 7:6).
Glorification – This is the future aspect of salvation, when believers receive their glorified, resurrected bodies. The hope for Christ-followers is found in Christ’s promise that He will bring all believers into conformity to Himself (Rom. 8:29-30; 13:11; 1 Pet. 1:5; 1 Jn. 3:2). This proves that the perfected state will never be fully realized in this life but only in the life to come. Like the other phases of God’s salvation, this final work is completely dependent upon the work of God though His Son, Jesus Christ (Jn. 3:3).
Ecclesiology
The Nature of the Church:
The nature of the Church is an expression of the triune God as the people of God (2 Cor. 6:16), the body of Christ, and the temple of the Holy Spirit. The Church of God is made up of God’s people who belong to Him, and likewise, He belongs to them (Song 2:16). God is the initiator in saving people to share in His glory (2 Thes. 2:13-14). He is the Church’s protector and purifier (Eph. 5:25-27)and He will bring about complete salvation for His Church (Phil 1:6).
Christ is Lord of the Church (Col. 2:9-10). The Church is the Body of Christ both universally and individually: Universally, God placed all things under Christ as the head over everything (Eph. 1:22-23), removing the cultural, status, and gender barriers in the Church (Col 3:11); Individually, Scripture describes the individual partnership in the body of Christ (1 Cor. 12:27). The Body of Christ has been redeemed through Christ’s work, resulting in being united with Him, both in His life, death, and resurrection (Rom. 6; Gal 2:20). The Church Body is made up of Christ-followers who are interconnected through the special gifts of the Spirit, which are given for the building up of the Body and for the glory of God (1 Cor. 12; Eph. 4:15-16). The Church is to be a unified body that suffers, rejoices, and remains unified through Christ (1 Cor. 12:12-13, 26; Eph. 4:4-6), serving as the extension of Christ’s continuing ministry (Mt. 28:18-20; Jn. 14:12).
The Church is also the temple of the Holy Spirit. It was brought into being through the Spirit’s infilling of Christ-followers after the resurrection of Jesus (Jn. 20:22). This is the same Spirit in which all believers are baptized (1 Cor. 12:13). The Spirit indwells the Church both corporately and on an individual level (1 Cor. 3:16-17; 6:19; Eph. 2:21-22). The Spirit imparts life as He indwells the Church, producing fruit in believer’s lives that reflect God’s nature and character to the world (Gal 5:22-23). It is also the Spirit that gives the Church power to live the Christian life (Rom. 8:9-10; cf. Acts 1:8; 2 Pet. 1:3).
The Church‘s Mission:
God missional plan to redeem His creation involves the participation of His Church (the body of Christ-followers). God desires to reach the world for Christ (1 Pet. 3:9), through the contextualization of the gospel. To effectively accomplish this contextualization a multi- disciplinary approach is necessary for the church to address the contemporary concerns of society, while avoiding syncretism and resignation. The Church is responsible to steward the gospel (2 Cor. 4:5-11), by serving God through bringing people of the world to repentance and faith in Jesus (Eph. 3:10-11). God’s entrusting of the gospel to His Church means that Christ-followers participate in God’s mission by living out faith in Him in wider and wider areas of experience.
The Church represents Christ to the world but is made up of imperfect believers. This is part of the gospel message, that no one is good enough (Rom. 3:23) Thus, while God’s mission is to use the Church to show the world His salvation, the Church will not reach perfect sanctification or glorification until the Lord returns.
Church Government:
Christ’s Church is to be structured through a plurality of elders and deacons as qualified in 1 Timothy 3 and Titus 1. The ministry of the Church is to be carried out by all believers in accordance with the principles found in 1 & 2 Timothy and Titus.
Means of Grace in the Church:
God has given special means to receive His grace through fellowship with other believers and other activities within the church. These include the teaching of the Word (Rom. 1:16; 2 Tim. 3:15), baptism (Mt. 28:19; Rom. 6:2-5; Col. 2:12), the Lord’s Supper (1 Cor. 10:16; Jn. 6:55-56), the receiving of prayer (Acts 4:24-30), worship (Jn. 4:23-24), church discipline (Mt. 18:18-20; 2 Cor. 7:10), giving (Acts 8:20), spiritual gifting (1 Pet. 4:10), fellowship (Acts 2:42), evangelism (Acts 2:4) and personal ministry to individuals (Col. 3:16; Eph. 4:29). None of these means are magical or an automatic means of receiving some infusion of extra grace by God. But these acts are done in faith, through obedience and reverence for God’s saving work and continual blessings.
Eschatology
Christ’s Return:
Jesus Christ will come again in His resurrected body at the end of the world at a time that is unknown to all except God the Father (Mt. 24-25; specifically Mt. 24:44; 25:13; Mk. 13:32-33). His return will be in the same way He departed (after having appeared in His resurrected body – Acts 1:11; Rev. 1:7) and He will take home all who are trusting in Him for eternal life so that they may live with Him (Jn. 14:3). Christ will take His bride home through the rapture upon His return (1 Thes. 4:16-17). His returning, which is near according to Scripture (Js. 5:8; Rev. 22:20), will be signaled by a loud trumpet (1 Thess. 4:16). His coming will be both alarming (“as a thief” 2Pet. 3:10)and will be seen by all mankind (Mt. 24:30). Believers are called to anticipate and long for Christ’s return (Tit. 2:12-13; 1 Cor. 16:22) and to be ready for when He comes again (Mt. 24:44). Scripture teaches that Christ’s coming is near and many passages call to be watchful of His coming, but the length of the wait remains unknown (2 Pet. 3:8-9).
Affirmation for the fulfillment of certain events before Chris’s literal reigns on this earth should be taken into account; such as signs, the preaching of the gospel to all nations (Mk. 13:10; Mt. 24:14), wars and rumors of war, earthquakes, famines, distress (Mk 13:7-8; Mt. 24:15-22; Lk. 21:20-24), false signs and wonders (Mk. 13:22; Mt. 24:23-24), the coming of the rebellion and the anti-Christ with many subsequent events (1 Jn. 2:18; Dan. 7:8, 24-25).
Tribulation:
The Tribulation will last for seven years (Dan. 9:24) and will affect the entire world (Rev. 3:10). Those who are trusting in Christ will not suffer God’s wrath (Rom. 5:8-9) in the tribulation. The tribulation will be marked by God’s judgment as released by the seven seals in Revelation 6-8:5, the seven trumpets in Revelation 8:6-11:19, and the seven bowls in Revelation 16. And yet, God will protect His chosen people during such time (Gen. 18:23,26,32; 2 Pt 2:9; Rev. 7:3).
Millennium:
Jesus Christ will return on earth to begin reigning for one thousand years (Rev. 20:2-7). Jesus will reign in perfect peace throughout the entire earth over humankind (Dan. 7:14; Isa. 11:4; 65:20)and then Satan will be released upon the earth again to fight against the Lord, at which time Satan will be defeated by the Lord (Rev. 20:1-10).
Final Judgment:
Christ’s second coming (His return) will begin His one-thousand-year rule and will accomplish the establishment of Christ’s authority. This will lead up to the ultimate judgment of all creation (humankind and angelic; Rom 14:10; 2 Cor. 5:10; 2 Pet. 2:4; Jude 6) and the final reward of Christ-followers (Mt. 25:31-46; Rev. 20:1-11). Christ will be the judge over all people and justly give them according to what they deserve (1 Pet. 1:17; Rom 2:5-7; 2 Tim. 4:1; 2 Pet. 2:9-10). All those who receive eternal punishment will eternally suffer, separated from God and all that is good (Mt. 25:46; Mk. 9:43-48; Lk. 16:22-24; Rev. 14:9-11). All those who receive eternal life will remain with Him for all eternity (Mt 28:20b; Jn 6:47; 17:3).