Statement of Faith

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• We believe in the verbal, plenary inspiration of the sixty-six books of Scripture (Jer. 1:9; II  Tim. 3:16). In a miraculous way, God spoke His Word through human writers, borne along by  the Holy Spirit (II Pet. 1:21), utilizing their unique backgrounds, vocabularies, personalities and  circumstances (II Sam. 23:1-2; Ezra 7:6; Luke 1:2-3; I Cor. 7:25), so that the result is the inerrant,  infallible Word of God, perfect in every way (Prov. 30:5; John 10:35). This book alone is binding  upon the souls and consciences of man (Mat. 4:4).  We believe that such revelation ceased with the completed canon of Scripture (Rev. 22:18-19).  Although we do believe in the leading of the Holy Spirit today for the individual believer (Acts  16:6-7; Rom. 8:14) and the church (Acts 20:28), such subjective leading is not equal to the objective Word of God, and must always be judged by it (I John 4:1-2). We believe that God has providentially preserved His Word throughout the millennia by His local churches (I Tim. 3:15; Rev. 3:10). This preserved Word is found in the Byzantine (Antiochan)  family of manuscripts, represented by the Textus Receptus; and in the Masoretic Text (primarily).  This is our final authority for all matters of faith and practice. We believe that any translation retains the same qualities as the originals to the degree that it is  a faithful and accurate translation (II Tim. 3:15). Therefore, while rejecting double inspiration, it  is nevertheless correct to say that we hold in our hands the inspired Word of God in English. We  believe the King James Version is a remarkable and marvelously accurate translation, unequalled by  any other. When working in other languages, we will diligently endeavor to use translations based  on the same text and translation methodology.  Since all Scripture is profitable for doctrine, etc., we do not believe that the Old Testament is  irrelevant to believers today. It continues to reflect God’s unchanging nature and the principles of  the will of God (Rom. 2:18; I Cor. 9:8-9). Its ceremonial aspects have been fulfilled in Christ, and  continue to be fulfilled spiritually in the church (I Cor. 5:7-8). Christians are no longer expected to  observe holy days, abstain from certain meats, etc. (Col. 2:16). 

•  We believe that God is a Being infinitely perfect in all His attributes. He is the source and  embodiment of all that is good. His chief attribute is His glorious holiness (Isa. 6:3), from which  derive His righteousness and justice; His truth and faithfulness; and His love, mercy and grace. He  is omnipresent, omnipotent and omniscient, eternally existing in three persons: Father, Son and  Holy Spirit (Matt; 28:19; I John 5:7). They are coequal and coexistent, dwelling in perfect unity.  God created the universe in six literal days (Exod. 20:11). The Father is the source and originator of all things (I Cor. 8:6; Heb. 1:2). He is the functional  and positional Head within the Trinity (I Cor. 11:3), though all are equal in their essence. In His  love and wisdom, He devised the plan of salvation, and sent the Son to be the Savior of the world  (John 3:16; Acts 2:23; I John 4:14). The Holy Spirit proceeds from Him (John 15:26). Our prayers  are addressed to the Father (John 16:23; Eph. 2:18; Col. 3:17).  The Son is the only Mediator between God and man (John 1:51; I Tim. 2:5). The work of creation was performed through Him (John 1:3; Col. 1:16). He is the Word: the expression of God to  mankind (John 1:14, 18). He willingly laid aside His eternal glory to become a man (Phil. 2:5-8),  forever uniting in Himself the human and divine natures, that He might redeem mankind (Gal. 4:4- 5; Heb. 2:14-ff.). He was born of a virgin (Matt. 1:21); lived a sinless life (Heb. 4:15); laid down  His life as a substitutionary sacrifice on the cross (Isa. 53:5; I Pet. 3:18); was buried in a tomb three  days and three nights (Matt. 12:40); arose from the grave in triumph over sin and death (Rom. 6:9;  I Cor. 6:14); and ascended to the right hand of the Father (Mark 16:19; Heb. 10:12), where He ever  lives to make intercession for His people (Heb. 7:25). One day He will return to receive His own  (John 14:3) and to judge the world (Acts 17:31). Our access to the Father is solely on the basis of  Christ’s work and in His name.  The Holy Spirit is a person, not merely a force. In the OT He came upon select men for the performance of particular tasks. After the ascension of Christ, and according to the Father’s promise  (John 14:26; Acts 1:4; etc.), He descended in a special way at Pentecost, and is now the possession  of every believer (Rom. 8:9; I Cor. 6:19). This unique privilege is the distinguishing characteristic of the present dispensation, for it is through the indwelling Spirit that the believer is united to  Christ (I Cor. 12:13), and thus becomes the recipient of every spiritual blessing (Eph. 1:3). Not  only does the Holy Spirit minister to believers in many ways (Rom. 8; II Cor. 1:21; Eph. 1:13-14;  etc.), He also convicts the lost of their need for salvation (John 16:8-11).  We believe that the work of the Spirit is always to glorify the Father and the Son (John 16:13- 15): He does not direct attention to Himself. Therefore, His presence is most surely manifested  where Jesus is most glorified, and where believers are leading lives of boldness and righteousness—not in emotionalism or the exhibition of the “Charismatic” gifts.  

•  We believe man was created innocent and holy (Eccl. 7:29), in the image of God, without any  propensity toward sin, but that in a deliberate act of his own free will He chose to sin (I Tim. 2:14),  thus joining Satan in his rebellion against God. As a result, death—both physical and spiritual— passed upon the entire human race (Rom. 5:12). Apart from divine redemption, his eternal destiny  is to join Satan in the Lake of Fire (Rev. 20:11-15).  We believe that Adam’s descendants also inherited a sinful nature from birth, so that man sins  because he is a sinner (Ps. 51:5; 58:3). We believe man’s depravity is so complete, that, although  he may choose righteousness and salvation, he will not (Rom. 3:11), apart from the convicting,  drawing work of the Holy Spirit. 

•  We believe that salvation is only by grace, based solely upon the finished work of Christ, apart  from any merit in the recipient. God has appointed faith alone as the means of salvation (Eph. 2:8- 9), without any admixture of works. We do not believe that a “sinner’s prayer” is necessary for  salvation, though it may be a verbal expression of a heart faith (Acts 16:31; etc.). Repentance—a  change of mind which results in a change of action—is an inseparable component of saving faith  (Matt. 9:13; Luke 24:47; Acts 20:21; II Tim. 2:25).  Salvation has three aspects: we have been saved from the penalty of sin (justification); we are  being saved from the power of sin (sanctification); and we will be saved from the presence of sin  (glorification). We believe that God has saved us unto good works (Eph. 2:10; Tit. 2:11-12), and  that saving faith will manifest itself in a changed life as the believer learns to walk in the Spirit.  However, assurance of salvation is not to be obtained or discarded upon the basis of our performance, but whether or not we are believing in the name of the Lord Jesus Christ from our hearts  for salvation (I John 5:13). Those who put their trust in Christ are eternally secure (Rom. 8:35-39).  I Pet. 1:5) We believe that Jesus’ death made provision for the salvation of the whole world, though it is  efficacious only for those who believe (I Tim. 4:10). We believe that regeneration is the result of  saving faith, and not its cause (John 1:12). We believe that God truly loves the world (not just the  “world of the elect”), desiring all men to be saved (John 3:16; I Tim. 2:4); yet no man can come  to Jesus Christ except the Father draw him, and all whom the Father has given will come to Jesus  (John 6:37, 44; 17:6). We believe that both truths of God’s sovereignty and man’s free will must be  held in tension (Acts 16:14; II Tim. 2:25; Rev. 22:17; etc.)—man’s attempts to force Scripture into  a theological grid of his own making have led to such errors as hyper-Calvinism and Arminianism.  We believe that God has commanded us to go and preach salvation freely to all men (Mark 16:15),  in the confidence that He will give increase (I Cor. 3:7).

•  We believe that the church has two aspects in the NT: the Body of Christ and the local church.  Every saved individual in this dispensation has been baptized by Jesus Christ with the Holy Spirit  into the Body of Christ at the moment of conversion (Matt. 3:11; John 1:33; I Cor. 12:13; Rom.  8:9).  We believe that the local church is the manifestation of Christ’s Body on earth at this time (I  Cor. 12:27 in context). Every believer ought to identify with a scriptural local church through water baptism (a visible picture of the Spirit’s baptism and identification with Christ). God’s plan to  accomplish His work in this age is the local church.  We believe a scriptural local church practices two ordinances: baptism by immersion for believers only, and the Lord’s table. There are two church offices: pastor and deacon (Phil. 1:1; I Tim.  3:1-14). The purpose of the local church is to exalt the Lord Jesus Christ through the edification of  the saints (Eph. 4:11-16) and the evangelism of the world (Acts 1:8). The local church is autonomous, and should not be under the control of any external hierarchy.

•  We believe in the pretribulational Rapture, in which Jesus Christ will return to catch away His  bride, the church, before God’s wrath is poured out upon this earth (I Thess. 4:16-17; Rev. 4:1).  This will be followed by the Judgment Seat of Christ for believers (Rom. 14:10; II Cor. 5:10). We believe that the Great Tribulation is “the time of Jacob’s trouble” and the seventieth week  of Daniel (Jer. 30:7; Dan. 9:24-27), in which the Jewish nation once again becomes the center of  God’s earthly program. At the end of that time, Jesus will return with the saints to destroy His  enemies and establish His Messianic kingdom upon earth for one thousand years. Afterwards will  come the final Great White Throne Judgment: the lost will be consigned to eternal judgment in the  Lake of Fire, and the saved admitted to eternal bliss. 

•   We believe that the Bible commands ecclesiastical and personal separation from apostasy (II  Tim. 3:5; Tit. 3:10-11), divisive false teachers (Rom. 16:17-18), and disobedient and disorderly  brethren (I Cor. 5:13; II Thess. 3:6). Church discipline is a necessary function of the local church,  intended for the purpose of repentance and restoration (I Cor. 5:5; II Thess. 3:15). Errors which  require ecclesiastical separation include Charismaticism, ecumenicalism, liberalism, new evangelicalism, and any other wilful departure from the clear teachings of God’s Word, whether in  belief or practice.  Personal separation includes abstaining from sinful and questionable behaviors, such as gambling (Prov. 13:11), smoking and gluttony (Prov. 23:21), worldly movies, books and music (Ps.  101:3), etc. We believe that, as kings and priests (Lev. 10:8-11; Prov. 31:4-5; Rev. 1:6), and for the  sake of our testimony (Rom. 14:21), believers ought to completely abstain from alcoholic beverages (Eph. 5:18). We must personally separate, as well, from false teachings (including books  and music), recognizing our own susceptibility to the influence of others (I Cor. 15:33); and from  disobedient brethren (I Cor. 5:11; II Thess. 3:6; II John 9-10). We reject the use of CCM and Southern Gospel music, because of their associations with worldliness and apostasy, their (generally) shallow and/or heretical message, and their fleshly, emotional  appeal.   

 We believe marriage is intended to be an earthly representation of the wonderful, spiritual relationship of Christ with the church (Eph. 5:23, 32). As such, it is to be held in the highest regard  (Heb. 13:3). God’s intention is for one man and one woman to be joined together for life. Departure from this standard disqualifies a man from holding the offices of pastor or deacon in the  church (I Tim. 3:2, 12), although he may serve in other capacities.  Men and women have both been assigned specific and distinctive God-given roles. In this age  of blurred distinctions and crossing lines, we believe that both men and women are happiest, and  families strongest, when all function according to God’s plan. Men are to accept their role as loving leaders of their families and churches; their wives are to be helpmeets and keepers at home,  dressing themselves in a way that is distinctively modest and feminine. Children should be viewed  both as a blessing from the Lord and as a wonderful and fearful stewardship (Ps. 127:3-5)—we  will never have a better opportunity for discipleship!