Our Beliefs….

The Holy Scriptures

We believe the Holy Scriptures of the Old and New Testaments to be the Bible, “as it is in truth, the word of God” (1 Thessalonians 2:13). We believe in the verbal, plenary inspiration of the Scriptures in the original writings and in God’s preservation of His pure words to every generation (2 Timothy 3:16–17; Psalm 12:6–7; Psalm 119:89, 152, 160; Matthew 5:18; Matthew 24:35). We believe that the Scriptures are God-breathed, inerrant, and infallible, and that holy men of God “spake as they were moved by the Holy Ghost” (2 Peter 1:19–21).

We believe the Masoretic Text of the Old Testament and the Received Text of the New Testament (Textus Receptus) are the Hebrew and Greek texts which this church accepts and uses. The Authorized King James Version of the Bible, first published in 1611, is the official and only English Bible which this church accepts and uses.

The Authority and Sufficiency of Scripture

We believe the Bible is the sole, sufficient, and final authority of this church in all matters of faith, doctrine, practice, and polity. The Scriptures are sufficient to furnish the man of God “unto all good works” (2 Timothy 3:16–17). Therefore, all teaching, tradition, experience, counsel, opinion, and human judgment must be tested by and remain subject to the written Word of God (Isaiah 8:20; Acts 17:11).

We believe the Holy Spirit, who inspired the Scriptures, never leads contrary to His written Word (1 Corinthians 2:12–13; 2 Peter 1:20–21). No personal impression, feeling, burden, peace, perceived leading, dream, vision, experience, tradition, or claim of private revelation shall be received as possessing divine authority equal to, additional to, or contrary to Scripture. We therefore reject any claim of spiritual authority that adds to, contradicts, or supersedes the written Word of God (Deuteronomy 4:2; Proverbs 30:5–6; Isaiah 8:20; Revelation 22:18–19).

Where Scripture commands, the church is bound to obey. Where Scripture prohibits, the church is bound to refrain. Where Scripture establishes principles without giving a specific command for a particular circumstance, those principles shall govern our judgment. Where Scripture grants liberty or does not speak specifically, believers and the church may exercise prayerful wisdom in making decisions without claiming divine revelation for those decisions (Romans 14:1–5, 22–23; James 1:5).

The sufficiency of Scripture does not require a specific biblical command for every practical decision of the church. Rather, it requires that every such decision remain consistent with Scripture and that human wisdom, preference, opinion, or judgment never be represented as additional revelation from God (1 Corinthians 10:31; Colossians 3:17).

Therefore, no pastor, officer, teacher, member, tradition, experience, church practice, or other human authority stands above the authority of the written Word of God. Every doctrine, practice, and decision of this church is subject to examination by Scripture.

We desire neither to contradict what God has said nor to claim that God has said what He has not said.

The Godhead

We believe in one living and true God, eternally existing in three distinct Persons—Father, Son, and Holy Spirit—yet one God. These three are co-eternal in being, co-equal in power and glory, possessing the same undivided divine nature and the same divine attributes and perfections, and each fully God (Deuteronomy 6:4; Matthew 3:16–17; Matthew 28:19; John 1:1–3; Acts 5:3–4; 2 Corinthians 13:14).

We believe the Father is God, the Son is God, and the Holy Spirit is God; yet there are not three Gods, but one God. The Persons of the Godhead are distinct without division of the divine nature and are eternally one in essence (Isaiah 44:6; John 10:30; John 14:9–11; 1 Corinthians 8:6).

Creation

We believe that God created the heavens and the earth and all that is in them by His word, according to His own will and purpose. He created all things from nothing, bringing them into existence by His power and command. We believe that His work of creation was accomplished in six literal, consecutive, twenty-four-hour days, followed by His rest on the seventh day (Genesis 1:1–31; Genesis 2:1–3; Exodus 20:11; Psalm 33:6–9; Hebrews 11:3).

We believe that God directly created the first man, Adam, from the dust of the ground and breathed into him the breath of life, and that God directly made the first woman, Eve, from Adam. Adam and Eve were real, historical persons, created in the image of God, male and female, and are the parents of the human race (Genesis 1:26–28; Genesis 2:7, 18–25; Matthew 19:4–6; Romans 5:12–19; 1 Corinthians 15:45–49).

We believe that God's creation was originally very good and that the biblical account of creation is a true historical account of the origin of the heavens, the earth, life, and mankind (Genesis 1:31; Exodus 20:11).

We therefore reject naturalistic evolution, theistic evolution, the Day-Age Theory, and interpretations which make the days of Genesis 1 represent vast ages of time. We also reject the Gap Theory insofar as it places an ancient world, death, judgment, or evolutionary ages between Genesis 1:1 and Genesis 1:2 in contradiction to the biblical account of creation (Genesis 1:1–5; Exodus 20:11; Romans 5:12; 1 Corinthians 15:21–22).

The Person and Work of Christ

We believe that the Lord Jesus Christ, the eternal Son of God, is fully God and became fully man without ceasing to be God. He was conceived by the Holy Spirit and born of the virgin Mary, that He might reveal God and redeem sinful men. He lived a sinless life, being tempted in all points as we are, yet without sin (Isaiah 7:14; Isaiah 9:6; Luke 1:35; John 1:1–3, 14; Galatians 4:4–5; Philippians 2:5–8; Colossians 2:9; Hebrews 4:15).

We believe that the Lord Jesus Christ accomplished our redemption through His finished work on the cross, where He willingly gave Himself and shed His blood as a representative, vicarious, and substitutionary sacrifice for our sins. His sacrifice was once for all and is fully sufficient for the redemption of sinful men; nothing can be added to His finished work (John 19:30; Romans 3:24–26; Ephesians 1:7; Hebrews 9:12, 26–28; Hebrews 10:10–14; 1 Peter 1:18–19; 1 Peter 2:24).

We believe that the Lord Jesus Christ truly died, was buried, and on the third day was literally and bodily raised from the dead. His resurrection declares the sufficiency of His redemptive work and is essential to our justification and living hope (Romans 4:24–25; 1 Corinthians 15:3–4, 12–20; 1 Peter 1:3–5).

We believe that the risen Lord Jesus Christ bodily ascended into Heaven and is now exalted at the right hand of God, where He serves as our great High Priest, Intercessor, and Advocate. He ever liveth to make intercession for those who come unto God by Him (Acts 1:9–11; Romans 8:34; Hebrews 4:14–16; Hebrews 7:25; Hebrews 9:24; 1 John 2:1–2).

The Person and Work of the Holy Spirit

We believe that the Holy Spirit is a divine Person, fully God and co-equal with the Father and the Son. He reproves the world of sin, of righteousness, and of judgment and is the supernatural Agent in regeneration (John 16:7–11; Acts 5:3–4; 2 Corinthians 3:6; Titus 3:5).

We believe that at salvation the Holy Spirit baptizes every believer into the body of Christ, permanently indwells the believer, and seals him unto the day of redemption (Romans 8:9; 1 Corinthians 12:12–13; Ephesians 1:13–14; Ephesians 4:30). The baptism of the Holy Spirit is not a separate experience to be sought subsequent to salvation, but is the work of God by which every believer is placed into the body of Christ.

We believe that the Holy Spirit teaches and illuminates believers through the written Word of God, enabling them to understand and receive the things freely given to us of God. His ministry never contradicts, supersedes, or adds revelation to the Scriptures which He inspired. Believers are commanded to walk in the Spirit and to be filled with the Spirit, submitting themselves to His work through obedience to the Word of God (John 14:26; John 16:13–14; 1 Corinthians 2:10–14; Galatians 5:16, 22–25; Ephesians 5:18; 1 John 2:20, 27).

We believe that the Holy Spirit sovereignly distributes spiritual gifts to believers for the edification of the body of Christ and that Christ gave evangelists, pastors, and teachers for the perfecting of the saints and the work of the ministry (Romans 12:3–8; 1 Corinthians 12:4–11; Ephesians 4:7–12).

We believe that the miraculous sign gifts associated with the apostolic ministry, including tongues and miraculous gifts of healing, were temporary and are not operative as spiritual gifts in the church today. These signs served a particular confirmatory purpose in connection with the apostolic message and ministry (Mark 16:17–20; Acts 2:1–11; 2 Corinthians 12:12; Hebrews 2:3–4). We believe that speaking in tongues was never the common or necessary evidence of either the baptism or filling of the Holy Spirit (1 Corinthians 12:13, 29–30; 1 Corinthians 14:21–22).

We believe that God is able to heal and that believers should pray for the sick according to His will. However, the miraculous gift of healing is distinct from God's sovereign answer to prayer. Ultimate deliverance of the believer's body from sickness, corruption, and death awaits the resurrection and the redemption of the body (Romans 8:22–23; 1 Corinthians 15:42–44, 51–54; 2 Corinthians 12:7–10; James 5:14–16).

Man and the Fall

We believe that man was created by God in His own image and likeness, distinct from the rest of creation and possessing dignity and value before God (Genesis 1:26–27; Genesis 2:7; Psalm 8:4–9).

We believe that through Adam’s sin the human race fell, sin entered into the world, and death by sin. As a result, all men are born with a sinful nature, are sinners by nature and by choice, and are alienated from God and under the condemnation of sin (Romans 3:9–12, 22–23; Romans 5:12, 19; Romans 6:23; Ephesians 2:1–3; Ephesians 4:17–19).

We believe that man is totally depraved and, of himself, utterly unable to remedy his lost condition. No work, merit, religion, morality, ordinance, or effort of man can remove his guilt or reconcile him to God; his salvation must therefore be entirely of God’s grace through Jesus Christ (Isaiah 64:6; Romans 3:20; Ephesians 2:8–9; Titus 3:5).

We believe that the fall of man did not erase the fact that mankind was created in the image of God. Therefore, every human life possesses dignity and value and is worthy of respect and Christian love, without distinction of race, nationality, social standing, or other earthly condition (Genesis 9:6; Acts 17:26; James 3:9; Colossians 3:10–11).

The Person and Work of Satan

We believe in the reality and personality of Satan, a created spiritual being who rebelled against God and sinned against Him. Satan is neither divine nor equal with God, but is a creature whose supernatural power is limited and remains subject to the sovereign authority of God (Job 1:6–12; Isaiah 14:12–17; Ezekiel 28:11–19; 1 John 3:8; 1 John 4:4).

We believe that Satan is the adversary of God and man, the tempter and deceiver, who tempted man in the Garden and was instrumental in the Fall. He continues to oppose the purposes of God, blind the minds of unbelievers, deceive the world, accuse the brethren, and wage spiritual warfare against the people of God (Genesis 3:1–6; Matthew 4:1–11; 2 Corinthians 4:3–4; Ephesians 6:11–12; 1 Peter 5:8–9; Revelation 12:9–10).

We believe that Satan was defeated through the death and resurrection of the Lord Jesus Christ and that his ultimate judgment is certain. He shall finally be cast into the Lake of Fire, where he shall be tormented forever and ever (Colossians 2:14–15; Hebrews 2:14; Revelation 20:10).

The Way of Salvation

We believe that salvation is the free gift of God, provided entirely by His grace through the finished work of the Lord Jesus Christ and received by personal faith in Him. Salvation is “by grace” plus nothing and minus nothing; it cannot be earned, merited, maintained, or completed by human works, religious observances, church membership, baptism, sacraments, morality, or any other work of man (John 1:12–13; Romans 3:20, 24–28; Romans 6:23; Ephesians 2:8–10; Titus 3:5–7).

We believe that the clear message of salvation is “repentance toward God, and faith toward our Lord Jesus Christ” (Acts 20:21). Biblical repentance is a turning of the heart and mind toward God which accompanies genuine faith in Christ; it is not a work by which salvation is earned or merited. The sinner is commanded to repent and believe the gospel, trusting wholly in the Lord Jesus Christ and His finished work rather than in himself or his own righteousness (Mark 1:15; Luke 24:46–47; Acts 17:30; Acts 20:21; Romans 10:9–13).

We believe that the Lord Jesus Christ shed His precious blood and died as the substitutionary sacrifice for the sins of the whole world. He tasted death for every man and is the propitiation not for our sins only, but also for the sins of the whole world. Therefore, the provision of Christ's atoning work is sufficient for all and the gospel is to be offered freely to all; every individual is responsible before God to repent and believe the gospel (John 3:16–18; 1 Timothy 2:4–6; Hebrews 2:9; 1 John 2:1–2).

We believe that the sinner who believes on the Lord Jesus Christ is immediately justified before God by faith apart from works. His sins are forgiven, and the righteousness of God is credited to him solely on the basis of the person and merit of Jesus Christ and His finished work (Romans 3:21–28; Romans 4:4–8, 22–25; Romans 5:1; 2 Corinthians 5:21; Galatians 2:16).

We believe that salvation includes regeneration by the Holy Spirit, whereby the believing sinner is born again and becomes a new creature in Christ Jesus (John 3:3–8; Titus 3:5; 2 Corinthians 5:17).

We believe that eternal life is the present possession of every believer and that all who are truly saved are kept by the power of God and are eternally secure in Jesus Christ. Salvation cannot be lost, forfeited, or reversed by the believer's failure, sin, or inability to maintain it, for the believer is sealed by the Holy Spirit unto the day of redemption and is kept by the power and promise of God (John 5:24; John 6:37–40; John 10:27–30; Romans 8:1, 31–39; Ephesians 1:13–14; Ephesians 4:30; 1 Peter 1:3–5; 1 John 5:11–13).

Election, Foreknowledge, and Predestination

We believe that election, foreknowledge, and predestination are biblical doctrines which must be understood according to the teaching of Scripture and in harmony with the character and revealed purposes of God. God's knowledge and purposes are perfect and eternal, and nothing concerning the salvation of man takes Him by surprise (Romans 8:28–30; Ephesians 1:3–12; 1 Peter 1:1–2).

We believe that God desires all men to be saved and has provided salvation through the Lord Jesus Christ for all. Jesus Christ tasted death for every man and is the propitiation for the sins of the whole world. The gospel is therefore to be preached freely to every person, and God commands all men everywhere to repent and calls upon sinners to believe on the Lord Jesus Christ (John 3:16–18; Acts 17:30; 1 Timothy 2:3–6; Hebrews 2:9; 1 John 2:1–2).

We believe that God's election is according to His foreknowledge and does not make the gospel invitation insincere or remove man's responsibility to respond to God's revealed truth. Scripture presents God's sovereign purpose and man's genuine responsibility together, and we affirm both without using one to deny the other (John 6:37; Romans 8:29–30; Romans 10:9–13; 1 Peter 1:1–2).

We believe that Scripture speaks of believers as chosen in Christ and predestinated according to God's eternal purpose. Predestination concerns God's determined purpose for those who are in Christ—that they should be conformed to the image of His Son and ultimately receive the inheritance and glorification He has appointed for them (Romans 8:29–30; Ephesians 1:4–5, 11–14).

We believe that God takes no pleasure in the death of the wicked, commands all men everywhere to repent, and holds men responsible for rejecting the truth He has revealed. We therefore reject any teaching that represents God as desiring or causing the unbelief and condemnation of sinners while denying the sincerity of His command that they repent and believe (Ezekiel 18:23, 32; Ezekiel 33:11; John 3:18–20; Acts 17:30; 1 Timothy 2:3–6).

We believe that regeneration is the work of the Holy Spirit in the sinner who believes the gospel and is not a prior act by which an unbelieving person is secretly made spiritually alive in order to enable him to believe. Scripture calls upon sinners to hear and believe the gospel and presents faith in Jesus Christ as the means by which eternal life is received (John 1:12–13; John 3:14–18; John 5:24; Romans 10:9–17; Ephesians 1:13; Titus 3:5).

We therefore reject any doctrine of election or predestination which denies that Christ died for all, makes the gospel offer less than genuine for every sinner, removes man's responsibility to repent and believe, or teaches that regeneration must occur before personal faith in Jesus Christ. At the same time, we affirm that salvation is entirely of God's grace, that no sinner merits or earns salvation by believing, and that all glory for salvation belongs to God alone (Romans 3:24–28; Romans 4:4–5; Ephesians 2:8–9; Titus 3:5–7).

The Church

We believe that a New Testament local church is an assembly of born-again, baptized believers who have voluntarily joined themselves together in obedience to Christ for worship, fellowship, instruction in the Word of God, observance of the ordinances, mutual edification, and the carrying out of the Great Commission (Matthew 28:19–20; Acts 2:41–42; Acts 14:27; 1 Corinthians 1:2; Hebrews 10:24–25).

We believe that the establishment and continuance of local churches is clearly taught in the New Testament and that God's work in this present age is carried forward through local churches as they preach the gospel, teach the Scriptures, make disciples, and send forth laborers into the work of the ministry (Acts 13:1–4; Acts 14:23, 27; Acts 20:17, 28; 1 Timothy 3:1–15; Titus 1:5).

We believe that Jesus Christ alone is the Head of the church and that every local church is subject ultimately to His authority as revealed in the written Word of God. No pastor, officer, member, association, fellowship, convention, denomination, civil authority, or other human organization possesses authority to rule over the local church in matters of faith, doctrine, practice, or polity contrary to Scripture (Matthew 18:15–20; Acts 20:28; 1 Corinthians 5:4–5, 12–13; Ephesians 1:22–23; Colossians 1:18; 1 Peter 5:1–4).

We believe in the autonomy of the local church. Each local church is self-governing and responsible before Jesus Christ to order its doctrine, worship, ministry, discipline, leadership, and affairs according to the Scriptures, free from ecclesiastical control or authority outside the local congregation (Acts 6:1–6; Acts 13:1–4; Acts 15:22–31; 1 Corinthians 5:4–5, 12–13).

We believe that every person who has been born again by faith in Jesus Christ is baptized by the Holy Spirit into the body of Christ and belongs to Him eternally (1 Corinthians 12:12–13; Ephesians 1:22–23; Ephesians 4:4–6). Membership in a local church is the voluntary association of believers for the purposes and responsibilities established in the New Testament and is distinct from the believer's salvation and standing in Christ (Acts 2:41–42; Romans 12:4–5; 1 Corinthians 12:27).

We believe that believers should faithfully identify with and participate in a sound local church, assembling together for worship, doctrine, fellowship, mutual exhortation, service, and the exercise of their responsibilities toward one another. Local church membership is for those who give a credible profession of personal faith in the Lord Jesus Christ and have followed Him in believer's baptism (Acts 2:41–47; Hebrews 10:23–25).

We believe that the responsibilities of believers toward the local church apply to all believers without respect to ministry, title, office, or position. No preaching ministry, evangelistic work, missionary service, church office, or other form of Christian service exempts a believer from the biblical responsibilities of fellowship, accountability, mutual edification, and participation in the life of a local church (Acts 11:25–26; Acts 13:1–3; Acts 14:26–28; 1 Corinthians 12:18–27; Hebrews 10:24–25).

The Ordinances

We believe that the Lord Jesus Christ gave the local church two ordinances to observe in this present age: baptism and the Lord’s Supper. These ordinances are acts of obedience and testimony and possess no saving merit. Neither baptism nor the Lord’s Supper contributes to, completes, or maintains salvation, which is received by grace through faith in Jesus Christ alone (Matthew 28:19–20; Acts 2:41–42; 1 Corinthians 11:23–26).

Baptism

We believe that biblical baptism is the immersion in water of a person who has already personally believed on the Lord Jesus Christ for salvation. Baptism follows salvation and is the believer’s public identification with Jesus Christ, picturing His death, burial, and resurrection and the believer’s new life in Him (Matthew 28:19–20; Acts 2:41; Acts 8:36–39; Acts 10:47–48; Romans 6:3–5; Colossians 2:12).

We therefore reject infant baptism and any teaching that water baptism regenerates, washes away sin, contributes to justification, or is necessary for a sinner to receive eternal life. Salvation precedes biblical baptism, and baptism is an act of obedience by one who has already believed the gospel (John 3:16–18; Acts 8:36–38; Acts 10:43–48; Acts 16:30–33; 1 Corinthians 1:14–17).

The Lord’s Supper

We believe that the Lord’s Supper was instituted by the Lord Jesus Christ as a memorial by which believers remember and proclaim His sacrificial death until He comes. The bread and the fruit of the vine are symbolic memorials of His body and blood and do not become, contain, or convey the literal body and blood of Christ or saving grace (Luke 22:19–20; 1 Corinthians 10:16–17; 1 Corinthians 11:23–26).

We believe that participation in the Lord’s Supper is a solemn act of fellowship, remembrance, and proclamation. Believers are commanded to examine themselves before partaking and are to participate in a worthy manner, discerning the significance of the Lord’s body and His sacrifice for us (1 Corinthians 11:27–32).

The Priesthood of the Believer

We believe that every born-again believer has direct access to God through the Lord Jesus Christ, who alone is the Mediator between God and men. No priest, pastor, church officer, religious institution, or other human mediator is necessary for the believer to approach God, receive forgiveness, pray, worship, or enjoy fellowship with Him (John 14:6; Romans 5:1–2; 1 Timothy 2:5–6; Hebrews 4:14–16; Hebrews 10:19–22).

We believe that every believer is part of a holy and royal priesthood and may personally pray to God, intercede for others, offer spiritual sacrifices and worship, receive and examine the Scriptures, and serve God according to the gifts and opportunities He has given (Acts 17:11; Romans 12:1; 1 Peter 2:5, 9; Revelation 1:5–6).

We believe that every child of God has equal access to the Father through Jesus Christ. No believer possesses a superior standing before God because of church office, title, education, spiritual gift, or position of leadership (Galatians 3:26–28; Ephesians 2:18; Ephesians 3:12).

The priesthood of every believer does not eliminate the biblical order, leadership, teaching, accountability, or responsibilities of the local church. God has given pastors and teachers for the edification and equipping of the saints, but their ministry does not make them mediators between God and His people or grant them authority above the written Word of God (Ephesians 4:11–12; Hebrews 13:7, 17; 1 Peter 5:1–3).

Individual Soul Liberty

We believe that every person is individually accountable to God in matters of faith and conscience. No church, pastor, government, religious institution, or other human authority can believe on behalf of another person or compel genuine faith by force. Each individual must personally respond to the truth of God and shall give account of himself to God (John 3:18, 36; Romans 14:10–12; 2 Corinthians 5:10).

We believe that no person should be compelled by human force or coercion to profess a religious belief contrary to his conscience. The gospel is to be proclaimed and men are to be persuaded by the truth of God's Word, not forced into outward religious profession by civil or ecclesiastical power (Matthew 10:14; Acts 17:2–4; Acts 18:4; 2 Corinthians 4:2; 2 Corinthians 5:11).

We believe that Christian liberty exists only within the boundaries established by the Word of God. Individual soul liberty does not grant anyone the right to redefine truth, excuse sin, disregard clear biblical commands, or require others to accept his personal convictions as divine authority. In matters where Scripture permits liberty, believers are to respect one another's conscience and refrain from judging one another in doubtful matters (Romans 14:1–13, 22–23; 1 Corinthians 8:9–13; Galatians 5:13).

We therefore believe that liberty of conscience and personal accountability belong together. Every person is responsible before God for his response to the truth, while every human authority remains limited by the authority of God and His written Word (Acts 4:19–20; Acts 5:29; Romans 14:12).

Church Offices and Biblical Qualifications

We believe that Scripture establishes two offices within the local church: pastor and deacon. These offices are distinct in responsibility, but both are subject to the authority of the Lord Jesus Christ, the Head of the church, and to the written Word of God. No church office grants a man authority above Scripture, makes him a mediator between God and His people, or exempts him from the responsibilities and accountability common to other believers (Philippians 1:1; 1 Timothy 3:1–13; 1 Peter 5:1–4).

The Office of Pastor

We believe that the New Testament terms pastor, elder, and bishop describe the same biblical office, emphasizing different aspects of its work rather than separate ranks or offices (Acts 20:17, 28; Titus 1:5, 7; 1 Peter 5:1–4).

We believe that the pastor is charged to shepherd the flock of God, feed the church through the ministry of the Word, oversee its spiritual welfare, lead by godly example, equip the saints for the work of the ministry, exhort by sound doctrine, and guard the congregation against false teaching (Acts 20:28–31; Ephesians 4:11–12; 1 Timothy 4:11–16; 1 Timothy 5:17; 2 Timothy 4:1–5; Titus 1:9; 1 Peter 5:1–4).

We believe that pastoral authority is real but derived and limited. The pastor serves under Jesus Christ and exercises his ministry according to the written Word of God. He is not a lord over God's heritage and possesses no authority to bind the conscience beyond Scripture. His personal preferences, traditions, experiences, perceived leadings, burdens, peace, private judgments, or claimed calling do not possess divine authority over the congregation (2 Corinthians 1:24; 1 Peter 5:2–3).

The Biblical Qualifications for Pastor

We believe that the qualifications for pastoral office given in 1 Timothy 3:1–7 and Titus 1:5–9 are God's requirements for the men who hold this office. They are not suggestions, ideals which may be disregarded when inconvenient, or merely entrance requirements. They are continuing qualifications which a pastor must maintain while holding the office.

We believe that every qualification given in these passages is authoritative. No single qualification is to be treated as though it were the only requirement for office, nor may one qualification be emphasized while others are ignored. The explanations contained in these Articles are intended to clarify certain qualifications and are not intended to diminish, replace, or exclude any qualification stated in Scripture.

We believe that a pastor must be blameless. This does not mean sinless perfection, for no man possesses it, but requires a life and reputation that are not characterized by conduct which legitimately brings reproach upon Christ, the gospel, or the office he holds. A pastor remains a sinner in need of correction, repentance, and spiritual growth, but genuine biblical disqualification cannot be excused merely because he is gifted, successful, popular, sincere, useful, or repentant (1 Timothy 3:2; Titus 1:6–7; James 3:2).

We believe that a pastor must be vigilant, sober, of good behaviour, given to hospitality, patient, self-controlled, just, holy, temperate, not violent or quarrelsome, not given to wine, and not greedy of filthy lucre or covetous. These qualifications concern the observable character and manner of life of the man and must not be disregarded because of his preaching ability, personality, reputation, or ministry accomplishments (1 Timothy 3:2–3; Titus 1:7–8).

We believe that a pastor must be apt to teach, holding fast the faithful Word and being able by sound doctrine both to exhort and to convince those who contradict it. Ability to speak publicly, stir emotion, entertain a congregation, preach forcefully, or attract a following is not by itself sufficient. A pastor must demonstrate the ability to understand, rightly divide, faithfully teach, and defend the Scriptures in their proper context (1 Timothy 3:2; 2 Timothy 2:15, 24–25; Titus 1:9).

We believe that a pastor must not be a novice, but must possess proven Christian character and maturity. He must also have a good report of them which are without. Therefore, a man's previous ministry, reputation, conduct, and testimony both within and outside the church are legitimate matters of biblical examination when considering his qualification for office (1 Timothy 3:6–7).

Marriage and the Pastor's Home

We believe that a pastor must be the husband of one wife, morally and sexually faithful to his wife and above reproach in his conduct toward women. We understand this qualification to require a man whose marital life and history are consistent with the biblical standard required for church office. A man who has been divorced is not qualified to hold the office of pastor. We do not believe that remarriage after the death of a spouse violates this qualification (1 Timothy 3:2; Titus 1:6; Romans 7:2–3; 1 Corinthians 7:39).

We believe that a pastor must rule well his own house, having his children in proper subjection and demonstrating faithful biblical leadership in his marriage and family. Scripture expressly connects a man's management of his home with his fitness to care for the church of God (1 Timothy 3:4–5; Titus 1:6).

We do not believe that ordinary marital difficulties, disagreements, counseling, or seasons of family hardship necessarily constitute biblical disqualification. Neither do we believe that a man can be held responsible for every independent decision made by his wife or children. Nevertheless, the requirement that he rule his own house well is real and continuing, and the condition of his marriage and household must demonstrate that he presently meets that qualification (1 Timothy 3:4–5; Ephesians 5:25–33; Ephesians 6:1–4).

We believe that when a pastor and his wife separate as husband and wife, he shall immediately cease exercising the duties and authority of the pastoral office while the church examines the circumstances and determines his continuing biblical qualification. During such examination, he shall not exercise pastoral authority over, moderate, vote upon, or otherwise control the church's consideration or determination of his own qualification. He should, however, be given appropriate opportunity to answer concerns and provide relevant information (1 Timothy 3:4–5; 1 Timothy 5:19–21).

We do not believe that marital separation necessarily constitutes permanent disqualification in every circumstance. Where a separation arises suddenly and genuine reconciliation remains reasonably possible, the church may permit the pastor to remain set aside from office for an appropriate period while priority is given to the restoration of his marriage. If genuine reconciliation occurs, restoration to pastoral office is not automatic; the church must first determine that he again meets the biblical qualifications before permitting him to resume the office.

Where separation is the culmination of an established pattern of serious marital or household disorder demonstrating that the pastor has ceased to rule his own house well, the church may determine that resignation or removal from office is warranted without awaiting either reconciliation or the final legal disposition of the marriage.

We believe that when circumstances require a pastor to cease exercising his office while his marital or household qualification is examined, he should willingly submit to that action and give priority to the restoration and proper ordering of his home. A pastor who refuses to lay aside the duties and authority of his office under such circumstances demonstrates an unwillingness to submit to the church's responsibility to maintain biblical qualifications for its officers and should therefore resign the pastoral office. If he refuses to resign, the church may remove him according to its established procedures (1 Timothy 3:4–5; 1 Peter 5:2–3).

In every such circumstance, biblical qualification, the welfare and restoration of the family, and the welfare of the church shall take precedence over preservation of the man's position.

Examination Before Church Office

We believe that the church must exercise patience, caution, and thorough biblical examination before recognizing or placing a man into church office. Scripture warns, “Lay hands suddenly on no man.” Therefore, no man should be placed into pastoral or deacon office hastily merely because he is an effective preacher, well recommended, personally liked, urgently needed, or believed to be called of God. The church should take whatever reasonable time is necessary to examine his doctrine, character, reputation, family life, spiritual maturity, and biblical qualifications before entrusting him with office (1 Timothy 3:1–13; 1 Timothy 5:22; Titus 1:5–9).

Continuing Qualification and Disqualification

We believe that no claimed call to preach, effectiveness in ministry, preaching ability, spiritual experience, perceived anointing, personal testimony, popularity, longevity in office, apparent fruit, or congregational affection can override or replace the qualifications God has given in Scripture. The church is responsible to examine those who hold or would hold pastoral office according to the written Word of God rather than according to personal impressions, reputation, or experience (1 Timothy 3:1–7; 1 Timothy 5:22; Titus 1:5–9).

We believe that because the qualifications for pastoral office are continuing requirements, a man who genuinely ceases to meet them is no longer biblically qualified to exercise the office. When credible evidence of possible disqualification arises, the matter should be examined carefully, impartially, and according to Scripture, without prejudice either for or against the pastor. No pastor shall be the final judge of his own qualification for office (Deuteronomy 19:15; 1 Timothy 5:19–21).

We believe that repentance, forgiveness, restoration to Christian fellowship, and qualification for church office are distinct matters. A man who sins may be fully forgiven by God and restored to fellowship with the church while nevertheless remaining disqualified from an office whose biblical qualifications he no longer meets. Forgiveness does not require the church to disregard God's qualifications for leadership (Galatians 6:1; 1 Timothy 3:1–7; 1 Timothy 5:19–22).

We believe that when a pastor is determined after proper biblical examination to be disqualified according to Scripture, he should willingly relinquish the office. If he refuses to do so, the church has the responsibility to remove him according to its established procedures.

The Office of Deacon

We believe that deacons are servants of the local church who assist in its practical ministry and contribute to the orderly care and functioning of the congregation. The office of deacon is an office of service and does not grant a man authority above Jesus Christ, the written Word of God, or the local church (Philippians 1:1; 1 Timothy 3:8–13).

We believe that deacons must meet the qualifications established in 1 Timothy 3:8–13. A deacon must be grave, not doubletongued, not given to much wine, not greedy of filthy lucre, holding the mystery of the faith in a pure conscience, proven before serving, blameless, the husband of one wife, and one who rules his children and his own house well. These are continuing qualifications and not merely requirements for initially entering the office.

We believe that the same principles concerning marital faithfulness, household leadership, separation, divorce, continuing qualification, and examination which are applicable to the pastor are applicable to the office of deacon according to the qualifications given in 1 Timothy 3:8–13. A deacon whose marriage enters separation shall cease exercising the duties of his office while the church determines his continuing qualification. Reconciliation does not automatically restore him to office, and divorce renders him ineligible to continue in or return to the office under the church's understanding of the biblical qualification.

A deacon whose qualification is under examination shall not exercise authority over, vote upon, or otherwise control the church's determination concerning his own qualification, though he should be given appropriate opportunity to answer concerns and provide relevant information. If he refuses to lay aside the duties of his office when required by the church for such examination, he should resign; if he refuses to resign, the church may remove him according to its established procedures.

Men and Church Office

We believe that Scripture assigns the offices of pastor and deacon to biblically qualified men. This distinction does not imply that men possess greater value, spiritual standing, access to God, or importance within the body of Christ. Men and women are equally created in the image of God, equally recipients of salvation through Jesus Christ, and fellow heirs of the grace of life, while God has established distinctions of responsibility within the home and the local church (Galatians 3:28; 1 Timothy 2:11–15; 1 Timothy 3:1–13; Titus 2:3–5; 1 Peter 3:7).

Women possess vital and necessary ministries within the local church and are called to worship, serve, teach within the boundaries established by Scripture, disciple others, exercise their spiritual gifts, and participate faithfully in the life and ministry of the congregation. Nevertheless, the offices of pastor and deacon are reserved for men who meet the biblical qualifications established for those offices.

The Authority of Scripture Over Church Office

We therefore affirm that church office is a stewardship rather than a possession or personal right. No man is entitled to remain pastor or deacon merely because he was previously ordained, elected, called, successful, or loved by the congregation. The same Word of God which establishes the offices also establishes the qualifications for those who hold them.

The explanations contained in these Articles do not replace the qualifications of Scripture but seek to state clearly how this church understands and applies them. In every question concerning eligibility or continuing qualification for church office, the written Word of God remains the final authority.

Church Discipline and Restoration

We believe that the local church has a biblical responsibility to maintain purity in doctrine and conduct and to exercise loving discipline when necessary. Church discipline is not an act of personal vengeance, hostility, or superiority, but an exercise of obedience to Christ for the good of the individual, the protection and purity of the church, the testimony of the gospel, and, whenever possible, the repentance and restoration of the one who has sinned (Matthew 18:15–17; 1 Corinthians 5:1–13; Galatians 6:1; Titus 3:10–11).

We believe that believers should seek to restore a brother or sister who has fallen into sin in a spirit of meekness, recognizing their own susceptibility to temptation. Where a matter may properly be resolved privately, believers should seek reconciliation without unnecessarily exposing another person's sin or involving the entire congregation (Matthew 18:15–16; Galatians 6:1; James 5:19–20; 1 Peter 4:8).

We believe that church discipline must be governed by truth, fairness, impartiality, and biblical love. An accusation is not proof of guilt and should not be treated as an established fact merely because it has been made. Matters should be examined carefully according to Scripture, with appropriate opportunity for those involved to be heard. Gossip, personal grudges, favoritism, partiality, and attempts to use church discipline as a means of controlling others are contrary to its biblical purpose (Deuteronomy 19:15; Proverbs 18:13, 17; Matthew 18:16; 1 Timothy 5:19–21).

We believe that where a credible allegation involves conduct which, if true, could place others at serious risk, the church may take reasonable temporary protective measures while the matter is being properly examined without thereby declaring the accused person guilty. The protection of children and other vulnerable persons is a legitimate responsibility of the church, while fairness and truth require that unproven accusations not be treated as established guilt (Proverbs 18:13, 17; Matthew 18:16; Philippians 2:4; 1 Timothy 5:19–21).

We believe that persistent, unrepentant sin, public conduct requiring congregational action, divisive or heretical conduct, and other circumstances identified by Scripture may require formal action by the local church. Where a professing believer refuses biblical correction and persists in conduct incompatible with Christian fellowship, the church may withdraw fellowship and remove that person from membership according to Scripture (Matthew 18:17; Romans 16:17–18; 1 Corinthians 5:9–13; 2 Thessalonians 3:6, 14–15; Titus 3:10–11).

We believe that removal from church fellowship is not a declaration that the church possesses infallible knowledge concerning a person's eternal salvation. Neither is church discipline a means of taking salvation away from anyone. The church exercises discipline concerning a person's profession, conduct, doctrine, and fellowship; judgment concerning the eternal state of the soul belongs to God (Matthew 18:17; 1 Corinthians 5:12–13; 2 Timothy 2:19).

We believe that the goal of biblical discipline is repentance and restoration whenever restoration is biblically appropriate. When a disciplined believer demonstrates genuine repentance, the church should respond with forgiveness, comfort, reaffirmation of love, and a sincere desire for that person's spiritual good (Luke 17:3–4; 2 Corinthians 2:6–8; Galatians 6:1).

We believe that forgiveness and spiritual restoration do not necessarily remove the earthly consequences of sin or require restoration to every former privilege, responsibility, ministry, office, or circumstance of fellowship. The nature of certain conduct may require continuing restrictions or safeguards for the protection of others, the testimony of the church, compliance with lawful requirements, or the maintenance of biblical qualifications. In exceptionally serious circumstances, continuing restrictions or safeguards may remain necessary even where genuine repentance has occurred, and where biblical, legal, or legitimate safety considerations make normal membership or fellowship inappropriate, the church may take such further action as is necessary while continuing to extend appropriate Christian love, care, and encouragement toward the repentant person (Romans 13:1–4; 1 Corinthians 5:1–13; Galatians 6:1; 1 Timothy 3:1–13).

We believe that a man who has become biblically disqualified from church leadership may be fully forgiven and restored to Christian fellowship without being restored to an office for which he no longer qualifies. Likewise, restoration to fellowship does not require the church to place any person in a position of access, trust, service, or responsibility that would disregard legitimate safety concerns or the consequences of former conduct (1 Timothy 3:1–13; Galatians 6:1).

We believe that biblical discipline applies without partiality to every member of the church. No pastor, deacon, teacher, ministry worker, longstanding member, family, donor, or other person is above biblical accountability. At the same time, no person should be disciplined merely because he is unpopular, disagrees in a matter where Scripture permits liberty, or refuses to submit to a human preference that has been elevated beyond the authority of Scripture (Romans 14:1–13; 1 Timothy 5:19–21; James 2:1–4).

We believe that the exercise of church discipline must always remain subject to the written Word of God. The church possesses no authority to bind the conscience, punish, exclude, or restore according merely to tradition, personal preference, perceived leading, or human judgment apart from biblical warrant. The purpose of discipline is ultimately to honor Christ, uphold truth, protect His church, and seek the spiritual good of those involved.

The First Day of the Week and the Assembly of the Church

We believe that the New Testament gives a clear pattern of believers assembling on the first day of the week for worship, fellowship, the ministry of the Word, the breaking of bread, giving, and mutual edification (Acts 2:42; Acts 20:7; 1 Corinthians 16:1–2).

We believe that believers are commanded not to forsake the assembling of themselves together, but to exhort and encourage one another, and increasingly so as the day approaches (Hebrews 10:24–25).

We believe that the first day of the week is distinguished in the New Testament by the resurrection of the Lord Jesus Christ and by the pattern of the early church (Matthew 28:1–6; John 20:1, 19; Acts 20:7; 1 Corinthians 16:2). We therefore recognize the first day of the week as the customary and proper day for the regular assembly of the local church.

We do not believe that the first day of the week is the Jewish Sabbath transferred to the church, nor that believers obtain righteousness or salvation through the observance of particular days. In matters concerning the observance of days beyond the regular assembling of the local church, believers are to exercise Christian liberty without judging one another (Romans 14:5–6; Colossians 2:16–17; Galatians 4:9–11).

Missions and the Great Commission

We believe that the Lord Jesus Christ has given His church the Great Commission to proclaim the gospel to all people, to make disciples of those who believe, to baptize them, and to teach them to observe the things Christ has commanded. This commission extends from our own communities unto the uttermost part of the earth and remains the responsibility of the church in this present age (Matthew 28:18–20; Mark 16:15; Luke 24:46–48; Acts 1:8).

We believe that every believer is an ambassador for Christ and should faithfully bear witness to the gospel as God provides opportunity. The church is therefore to labor for the spread of the gospel both at home and throughout the world rather than waiting for the lost to come to us (Acts 8:4; 2 Corinthians 5:18–20; Philippians 2:15–16).

We believe that the local church has a biblical role in recognizing, sending, praying for, and supporting faithful laborers who go forth in the work of the gospel. Those who are sent should serve in accordance with sound doctrine and in accountable relationship with local churches, and churches should willingly participate in their work through prayer, fellowship, encouragement, and material support (Acts 13:1–4; Acts 14:26–28; Romans 10:13–15; Philippians 4:14–18; 3 John 5–8).

We believe that missionary support is a partnership in the truth. Therefore, the church should exercise biblical discernment concerning the doctrine, character, and ministry of those whom it supports and should seek to use the resources entrusted to it to further faithful gospel ministry (Philippians 1:3–5; Philippians 4:15–17; 3 John 5–8).

We believe that the purpose of missions is not merely humanitarian improvement, cultural influence, or institutional expansion, but the proclamation of the gospel of Jesus Christ, the salvation and discipleship of those who believe, and the establishment and strengthening of sound local churches for the glory of God (Acts 14:21–23; Romans 1:16; 1 Corinthians 10:31; Colossians 1:28–29).

Biblical Giving and Stewardship

We believe that everything we possess ultimately belongs to God and that believers are stewards of the resources He has entrusted to them. Christians are therefore to honor God with their possessions and to use what He has provided for His glory, the needs of their families, the work of the ministry, the spread of the gospel, and the relief of those in genuine need (Psalm 24:1; Proverbs 3:9; Acts 20:35; Ephesians 4:28; 1 Timothy 5:8).

We believe that believers should faithfully and willingly support the work of the local church and those who labor in the ministry of the Word. Scripture teaches that those who preach the gospel may properly be supported through the giving of God's people and that faithful spiritual labor is worthy of material support (1 Corinthians 9:7–14; Galatians 6:6; Philippians 4:14–18; 1 Timothy 5:17–18).

We believe that New Testament giving is voluntary, purposeful, proportionate, generous, and cheerful. Each believer should give according as God has prospered him, according to what he has, and according as he purposes in his heart, not grudgingly or of necessity. Christian giving is an act of worship and stewardship rather than a means of earning righteousness, purchasing God's favor, or placing God under obligation to provide material prosperity in return (1 Corinthians 16:1–2; 2 Corinthians 8:3–5, 12; 2 Corinthians 9:6–8).

We believe that Christians should be willing to give sacrificially as God provides opportunity, remembering that generosity toward the work of God and the needs of others bears spiritual fruit and is pleasing to God. The blessing associated with biblical giving must not be reduced to a promise of material or financial return, for Scripture directs our attention toward eternal fruit, thanksgiving to God, and the privilege of participating in His work (Acts 4:32–35; 2 Corinthians 9:8–12; Philippians 4:15–18; 1 John 3:16–18).

We believe that money and resources entrusted to the church are to be administered as a sacred stewardship with honesty, faithfulness, accountability, and transparency. Gifts accepted for a designated purpose should be faithfully used for that purpose, and all church funds should be handled in a manner honorable both before God and before men (1 Corinthians 4:2; 2 Corinthians 8:20–21).

Biblical Separation

We believe that every believer is called to live a holy life that honors the Lord Jesus Christ and does not bring reproach upon His name. Having been redeemed by Christ, believers are to present themselves unto God, abstain from sinful and worldly practices, and live as those who belong to Him (Romans 12:1–2; 1 Corinthians 6:19–20; Ephesians 5:8–11; Titus 2:11–14; 1 Peter 1:14–16; 1 John 2:15–17).

We believe that biblical separation requires believers to reject sinful practices and associations that would compromise obedience to God or participation in the truth. This separation is not an attempt to earn salvation or establish personal righteousness before God, but is the proper response of those who have already been saved by grace and desire to walk in obedience to Him (Romans 6:11–14; Romans 14:13; 2 Corinthians 6:14–7:1; Ephesians 5:11).

We believe that believers are called to modesty, purity, and conduct becoming those who profess godliness. These principles should govern our behavior, speech, appearance, relationships, and use of Christian liberty. We reject the elevation of personal preferences, cultural traditions, or man-made standards to the authority of Scripture (Romans 14:1–13; 1 Corinthians 6:12, 19–20; 1 Corinthians 10:23–24, 31–33; 1 Timothy 2:9–10; Titus 2:10–12).

We believe that biblical fellowship must be governed by truth. The church must not knowingly join in spiritual fellowship or ministry partnership with those who deny the fundamental truths of the Christian faith or persistently teach doctrine contrary to the clear teaching of Scripture, nor shall the church knowingly give endorsement to false teachers or their teaching. Believers are commanded to mark and avoid those who cause divisions and offences contrary to sound doctrine and to refuse participation in religious apostasy and error (Romans 16:17–18; Galatians 1:8–9; 1 Timothy 6:3–5; 2 John 9–11).

We also recognize that not every disagreement among believers constitutes apostasy or requires separation. In matters where Scripture permits liberty, believers are to exercise charity, patience, humility, and respect for conscience, neither judging one another in doubtful matters nor using liberty as an occasion to sin (Romans 14:1–13; 1 Corinthians 8:9–13; Galatians 5:13).

Biblical Love

We believe that love is an essential mark of the Christian life. Believers are commanded to love God, to love one another, and to demonstrate love toward all people, including unbelievers, those who oppose us, and those who sin against us. Our love is to be demonstrated not merely in word, but in truth, compassion, service, forgiveness, prayer, and good works (Leviticus 19:18; Matthew 22:37–40; John 13:34–35; Romans 12:9–10; Galatians 6:10; 1 John 3:16–18).

We believe that Christians are to respond to opposition with grace, gentleness, patience, humility, and truth. The servant of the Lord must not strive, but is to be gentle unto all men, patiently instructing those who oppose themselves. Believers are not to repay evil for evil, seek personal vengeance, stir up strife, or return hatred for hatred, but are to overcome evil with good (Romans 12:14, 17–21; Philippians 2:2–4; 2 Timothy 2:24–26; Titus 3:2; 1 Peter 3:8–9).

We believe that Christ commands us to love and pray for our enemies and to do good even toward those who mistreat or persecute us. Biblical love is not dependent upon another person's agreement with us, treatment of us, spiritual condition, or manner of life (Matthew 5:43–48; Luke 6:27–36).

We believe that biblical love rejoices in the truth and therefore never requires the approval, affirmation, or concealment of sin or false doctrine. Love and truth are not opposing virtues; believers are called to speak the truth in love, maintaining faithfulness to the Word of God while treating others with genuine compassion and charity (1 Corinthians 13:4–6; Ephesians 4:15; 2 John 1–6).

We therefore believe that disagreement, correction, separation, and church discipline, when exercised according to Scripture, must be carried out in a spirit consistent with biblical love and with the desire for repentance, restoration, and the spiritual good of those involved (Matthew 18:15; Galatians 6:1; 2 Thessalonians 3:14–15).

Marriage and Human Sexuality

We believe that God created mankind male and female and that a person's sex is established by God as part of His created order rather than determined by individual choice or self-identification. Male and female are equal in value and dignity before God while being distinct according to His design (Genesis 1:26–28; Genesis 2:18–25; Matthew 19:4–6).

We believe that marriage was instituted by God as the union of one man and one woman, and that this union is intended by God to be exclusive and faithful. Marriage between a man and a woman provides the only biblically authorized relationship for sexual intimacy (Genesis 2:24; Proverbs 5:18–19; Matthew 19:4–6; 1 Corinthians 7:2–5; Hebrews 13:4).

We believe that all sexual activity outside of biblical marriage is contrary to God's revealed will. Scripture therefore condemns fornication, adultery, homosexual conduct, incest, bestiality, the sexual abuse or exploitation of children, pornography, and every other form of sexual immorality and lust (Leviticus 18:1–30; Matthew 5:27–28; Matthew 18:5–6; Romans 1:24–27; 1 Corinthians 5:1; 1 Corinthians 6:9–11, 18; 1 Thessalonians 4:3–8).

We believe that God's creation of mankind as male and female is not changed by personal feelings, self-identification, appearance, medical procedure, or human declaration. Believers are called to honor God's created order and to glorify God in their bodies (Genesis 1:27; Matthew 19:4; 1 Corinthians 6:19–20).

We believe that these truths must be held and practiced with both faithfulness and charity. Sexual sin is genuinely sin and must not be affirmed or redefined contrary to Scripture; yet no category of sexual sin places a sinner beyond the saving grace of Jesus Christ. The gospel offers forgiveness, cleansing, and new life to every sinner who comes to Christ in repentance and faith (1 Corinthians 6:9–11; Titus 3:3–7).

Family Relationships

We believe that God ordained the family as a foundational institution of human society and that marriage, as established by God, is the union of one man and one woman. Men and women are created equally in the image of God, possess equal value and dignity before Him, and are equally recipients of salvation in Jesus Christ, while God has established distinct responsibilities within the home according to His created order (Genesis 1:26–28; Genesis 2:18–24; Galatians 3:28; Ephesians 5:22–33).

We believe that the husband is called to provide loving, sacrificial leadership in the home, loving his wife as Christ loved the church and gave Himself for it. His leadership is not a license for selfishness, harshness, domination, or abuse, but carries the responsibility to love, honor, provide for, and care for his wife and family according to the Word of God (Ephesians 5:25–33; Colossians 3:19; 1 Timothy 5:8; 1 Peter 3:7).

We believe that the wife is called to submit herself willingly to the biblical leadership of her own husband and to fulfill her responsibilities in the home in a manner becoming godliness. Such submission does not imply inferiority in value or standing before God, nor does it require obedience to anything contrary to the Word of God (Ephesians 5:22–24, 33; Colossians 3:18; Titus 2:3–5; 1 Peter 3:1–6).

We believe that children are an heritage of the Lord and are to honor and obey their parents in the Lord. Parents bear the primary responsibility for the instruction, nurture, correction, and discipline of their children and are to teach them the Word of God through deliberate instruction and a consistent godly example (Deuteronomy 6:4–9; Psalm 127:3–5; Proverbs 22:6; Ephesians 6:1–4; Colossians 3:20–21).

We believe that parents are to exercise loving and appropriate discipline for the good of their children, without provoking them to anger or treating them with cruelty. Biblical discipline is to be governed by love, wisdom, correction, and the desire to train children in righteousness rather than by uncontrolled anger or abuse (Proverbs 13:24; Proverbs 19:18; Proverbs 22:15; Proverbs 23:13–14; Ephesians 6:4; Colossians 3:21; Hebrews 12:5–11).

We believe that every member of the family remains individually accountable to God and subject to His Word. No family relationship grants any person authority to require another to sin or to disobey God (Acts 5:29; Ephesians 5:21–6:4).

The Sanctity of Human Life

We believe that human beings are created in the image of God and that every human life therefore possesses inherent dignity and value. Human life is sacred and is to be respected and protected from conception until natural death (Genesis 1:26–27; Genesis 9:6; Job 31:15; Psalm 139:13–16).

We believe that human life begins at conception and that the unborn child is a living human being known and valued by God. Scripture speaks of the unborn as persons and recognizes continuity between life in the womb and life after birth (Psalm 51:5; Psalm 139:13–16; Isaiah 49:1, 5; Jeremiah 1:5; Luke 1:41–44).

We believe that the intentional taking of innocent unborn human life is contrary to the Word of God. We therefore reject elective abortion as a means of ending an unwanted pregnancy, including abortion sought because of the circumstances of conception, disability or anticipated birth defect, sex selection, economic or social circumstances, or population control (Exodus 20:13; Psalm 82:3–4; Proverbs 6:16–17; Proverbs 24:11–12).

We recognize that rare medical circumstances may involve unavoidable decisions concerning the preservation of life when both mother and unborn child cannot be saved. Such circumstances should be approached with prayer, sound medical counsel, and the biblical conviction that both lives possess value before God. They must not be used to justify the elective taking of innocent human life.

We believe that the intentional taking of innocent human life in order to end suffering is contrary to the Word of God. Because life belongs to God, suffering, disability, advanced age, diminished capacity, or terminal illness does not remove the dignity or value of human life. We therefore reject euthanasia and assisted suicide as the intentional taking of human life (Exodus 20:13; Job 14:5; Psalm 31:15; Acts 17:25, 28).

We recognize a moral distinction between intentionally causing death and allowing the natural process of death to occur. Scripture does not require that every available medical means be used indefinitely to prolong the dying process. The withholding or withdrawal of extraordinary or excessively burdensome treatment, when the intention is not to cause death but to allow natural death rather than unnecessarily prolong dying, should not be regarded as equivalent to euthanasia. Such decisions should be approached with prayer, wisdom, appropriate medical counsel, and respect for the value of human life (Ecclesiastes 3:1–2; James 1:5).

We believe that no person who has participated in abortion, euthanasia, assisted suicide, or any other sinful taking of human life is beyond the saving grace and forgiveness of God. The gospel of Jesus Christ offers forgiveness, cleansing, and reconciliation to every sinner through repentance toward God and faith toward our Lord Jesus Christ. While forgiveness does not necessarily remove every earthly consequence of sin, the blood of Jesus Christ is sufficient to cleanse from all sin, and no sin confessed and forgiven through Christ places the repentant sinner beyond fellowship with God (Isaiah 1:18; Acts 20:21; 1 Corinthians 6:9–11; Ephesians 1:7; 1 John 1:7–9).

Civil Government

We believe that civil government is ordained by God for the ordering of society, the punishment of evildoers, and the protection and commendation of that which is good. Believers are therefore commanded to submit to lawful civil authority, to honor those in authority, to obey the law, and to pray for those who govern, insofar as such obedience does not require disobedience to God (Romans 13:1–7; 1 Timothy 2:1–4; Titus 3:1–2; 1 Peter 2:13–17).

We believe that all human authority is derived and limited authority under God. No ruler, government, pastor, parent, or other human authority possesses absolute authority, for all are themselves accountable to God and subject to His Word (Psalm 2:10–12; Daniel 4:17; Romans 13:1; Colossians 1:16–17).

We believe that God has established distinct responsibilities for the home, the local church, and civil government. Each is to fulfill the responsibilities God has assigned to it without usurping responsibilities God has assigned to another. The family is governed according to God's order for the home; the church is governed under the headship of Jesus Christ according to His Word; and civil government bears responsibility within the sphere ordained to it by God (Matthew 22:21; Romans 13:1–7; Ephesians 5:22–6:4; 1 Timothy 3:1–15).

We believe that Christians may properly exercise the lawful rights and responsibilities available to them as citizens and should seek righteousness and the good of others in their conduct within society. Nevertheless, the mission of the local church is not the acquisition of political power or governmental influence, but the proclamation of the gospel and obedience to the commission given by the Lord Jesus Christ. The church must not compromise its doctrine, message, or independence in exchange for political favor, influence, or protection (Matthew 5:13–16; Matthew 22:21; Matthew 28:18–20; Philippians 2:14–16).

We believe that when human authority directly requires what God forbids or forbids what God requires, the believer's highest allegiance remains with God. In such circumstances, believers are to obey God rather than men while maintaining a testimony consistent with Christian conduct and willingly accepting the consequences of faithfulness to God (Daniel 3:16–18; Daniel 6:7–10; Acts 4:18–20; Acts 5:27–29).

We believe that Christians should pray for those in authority and seek to live quiet, peaceable, godly, and honest lives. Our responsibility toward civil government is to be characterized by respect, good works, and obedience to God rather than by disorder or contempt for lawful authority (1 Timothy 2:1–4; Titus 3:1–2; 1 Peter 2:13–17).

Dispensations and Biblical Interpretation

We believe that the Scriptures are to be understood according to their normal, natural, and literal sense, giving proper consideration to context, grammar, history, and those places where Scripture itself clearly indicates figurative or symbolic language. We believe that all Scripture is given by inspiration of God and is profitable for believers, while recognizing that not every command, promise, covenant, or instruction in Scripture is addressed directly to the church (Romans 15:4; 1 Corinthians 10:6, 11; 2 Timothy 2:15; 2 Timothy 3:16–17).

We believe that the Scriptures reveal natural and divinely established distinctions in God's dealings with mankind throughout biblical history. These distinctions involve differing responsibilities, stewardships, covenants, and administrations according to God's revealed purposes and must be recognized in order to rightly divide the Word of truth (2 Timothy 2:15; Ephesians 1:10; Ephesians 3:1–9; Colossians 1:25–27).

We believe that these dispensational distinctions do not teach that sinful man in any age could merit righteousness or eternal life through his own works. The ultimate basis of man's redemption is the finished work of the Lord Jesus Christ, whose sacrifice is sufficient and effectual according to the purpose and revelation of God. While the content of God's revelation and the responsibilities placed upon man have differed throughout biblical history, no sinner has ever possessed righteousness before God on the basis of his own merit (Romans 3:20–26; Romans 4:1–8; Hebrews 9:15; Hebrews 10:10–14).

We believe that the church and the nation of Israel are distinct in the revealed purposes of God. The church has not replaced Israel, nor have the promises and covenants made by God to Israel been transferred to or spiritually fulfilled exclusively in the church. God will yet fulfill His promises concerning national Israel according to His Word (Genesis 12:1–3; Jeremiah 31:31–37; Romans 9:3–5; Romans 11:1–2, 25–29).

We therefore seek to interpret and apply every passage of Scripture according to its context, recognizing to whom God is speaking, what He has revealed, and the distinctions He has established, while receiving all Scripture as true, inspired, and profitable for our learning (Romans 15:4; 1 Corinthians 10:11; 2 Timothy 2:15; 2 Timothy 3:16–17).

The Return of Christ

We believe in the blessed hope of the personal and imminent return of the Lord Jesus Christ for His church. We believe that the Lord Himself shall descend from Heaven, the dead in Christ shall rise, and living believers shall be caught up together with them to meet the Lord in the air and ever to be with Him (John 14:1–3; 1 Corinthians 15:51–53; 1 Thessalonians 4:13–18; Titus 2:13).

We believe that this catching away of believers will occur prior to Daniel’s seventieth week, a seven-year period commonly called the Tribulation. We believe that the church is not appointed unto wrath and will be kept from the hour of trial which shall come upon the world (Daniel 9:24–27; 1 Thessalonians 1:10; 1 Thessalonians 5:9; Revelation 3:10).

We believe that at the conclusion of the Tribulation, the Lord Jesus Christ will personally, bodily, and visibly return to the earth in power and glory with His saints. His feet shall stand upon the Mount of Olives, He shall judge His enemies, and He shall establish His kingdom upon the earth (Zechariah 14:4–11; Matthew 24:29–31; Acts 1:9–11; Revelation 19:11–21).

We believe that Christ will reign upon the earth for a literal one thousand years in fulfillment of God’s revealed purposes and His covenant promises concerning the nation of Israel. Satan shall be bound during this period, and Christ shall rule and reign as King (Psalm 89:3–4; Isaiah 9:6–7; Daniel 2:44; Luke 1:32–33; Revelation 20:1–6).

We therefore believe that the return of Christ is literal, personal, and bodily; imminent with respect to His coming for the church; pretribulational with respect to the Rapture; and premillennial with respect to His visible return to the earth and His thousand-year reign.

The Judgment Seat of Christ

We believe that every believer shall personally give account of himself to the Lord Jesus Christ at the Judgment Seat of Christ. This judgment is for those who are in Christ and does not determine whether the believer is saved or whether he will remain saved, for eternal life is the present and secure possession of every believer (Romans 8:1; Romans 14:10–12; 2 Corinthians 5:10).

We believe that the believer's works and service shall be examined by the Lord according to their true character and quality. Jesus Christ Himself is the only foundation of salvation, and nothing can be added to His finished work. Nevertheless, the believer's work upon that foundation may receive reward or suffer loss; though his works may be burned, “he himself shall be saved” (1 Corinthians 3:11–15; 1 Corinthians 4:5).

We believe that believers are therefore accountable to Christ for the lives they live, the stewardship entrusted to them, and their service to Him. The certainty of eternal security does not give the believer license to live carelessly or make obedience unimportant. Rather, knowing that we shall give account to our Lord should encourage faithful, godly, and responsible Christian living (Romans 14:10–12; 1 Corinthians 4:1–5; 2 Corinthians 5:9–10; Colossians 3:23–25).

We believe that rewards received at the Judgment Seat of Christ are the gracious reward of faithful service and never the basis or means of salvation. Salvation is entirely by grace through faith in Jesus Christ, while reward concerns the believer's faithfulness after salvation (1 Corinthians 3:8, 14–15; Ephesians 2:8–10; Colossians 3:23–24).

The Eternal State

We believe in the bodily resurrection of all men: the saved unto eternal life and the unsaved unto judgment and everlasting punishment. Death does not end man's conscious existence, nor does Scripture teach the annihilation of the wicked (Daniel 12:2; Matthew 25:46; John 5:28–29; John 11:25–26; Revelation 20:4–6, 11–15).

We believe that at death the souls of the redeemed are absent from the body and present with the Lord, where they consciously await the resurrection and glorification of the body. At the resurrection, believers shall receive glorified, incorruptible bodies and shall forever be with the Lord (Luke 23:42–43; 1 Corinthians 15:42–44, 51–54; 2 Corinthians 5:6–8; Philippians 1:21–23; Philippians 3:20–21; 1 Thessalonians 4:13–18).

We believe that the souls of unbelievers remain after death in conscious punishment while awaiting bodily resurrection and final judgment. They shall be raised to stand before God at the Great White Throne Judgment and shall be cast into the Lake of Fire, which is the second death. Their punishment is not annihilation but everlasting, conscious punishment, described in Scripture as “everlasting destruction from the presence of the Lord, and from the glory of his power” (Matthew 25:41, 46; Mark 9:43–48; Luke 16:19–26; 2 Thessalonians 1:7–9; Revelation 20:11–15).

We believe that the redeemed shall dwell forever with the Lord in the eternal state, where there shall be no more death, sorrow, crying, or pain, and where God shall dwell with His people forever (John 14:1–3; Revelation 21:1–7; Revelation 22:1–5).