Doctrine of Salvation

I believe that the Triune God saves (Ps. 68:20). It is His work alone (Ps. 3:8). God takes the initiative in saving people from satan, sin, death, and hell, saving them to full and forever life with Him. Salvation is a free gift of God that is received by grace alone through faith alone in Christ alone (Eph. 2:8).

I believe that before the foundations of the world God chose certain people to receive every spiritual blessing in Christ (Eph. 1:3-6). This election was not based on any human action or ability (1 Cor. 1:26-29) but solely on God’s sovereign plan and gracious purpose (2 Tim. 1:9; Eph. 2:8-9). God’s abounding love (Jn. 3:16) and amazing grace (Eph. 2:5) are driving forces in His great work of salvation (Tit. 2:11). God is calling all people everywhere to be saved (Acts 17:30; 1 Tim. 2:3-4). This general call sounds forth primarily through the spoken word of the gospel (Rom. 10:13-17) by disciple-making disciples of Jesus (Mat. 28:18-20) empowered by the Spirit (Acts 1:8). Some people hear this call, but are not saved (Mat. 22:14). Others hear it and are saved (1 Cor. 1:24) when God particularly and irresistibly draws them to Himself (Jn. 6:44). This effectual call is a supernatural work of God’s grace that infallibly results in salvation.

I believe that salvation begins in people with the miracle of rebirth (Jn. 3:3-8; 1 Pet. 1:23). A new heart is given that beats with life for God and a new spirit is given that can connect with His (Ezek. 36:25-28). This regeneration is a monergistic (one way) work of God (Tit. 3:4-7) that inaugurates an ongoing relationship with Him. God brings us to life (Col. 2:13)! At this point everything changes—our disposition, direction, and deepest desires—when God makes us new (2 Cor. 5:17). We realize our sinfulness in light of God’s holiness and recognize that Jesus is the Savior we need. In this moment of conversion—after hearing the gospel, upon being reborn—we respond to God in repentance and faith (Mk. 1:15; Acts 20:21). In repentance we turn from sin and self, and turn toward God (1 Thess. 1:9). In faith we trust that Jesus is the Savior we need, and we entrust our lives to Him (Rom. 10:9-10). At conversion all believers are adopted into God’s family (Gal. 4:4-7), obtaining all the rights and privileges of being heirs of God and co-heirs with Christ (Rom. 8:15-17). When we believe the gospel and receive God’s grace we become God’s children (Jn. 1:12).

I believe that salvation has past, present, and future dimensions. In the past work of Christ on the cross, God made justification possible (Rom. 3:24-26). God declares sinners to be righteous and changes their legal status from ‘guilty’ to ‘acquitted.’ On the cross Christ took our sin, and we received His righteousness (2 Cor. 5:21). We have been saved! Justification is a gracious gift of God received by faith (Rom. 5:1-2; Eph. 2:8). It inaugurates our ongoing status as His children (Rom. 8:16-17).

As we walk through life as children of God we experience sanctification—the ongoing process of Christian growth (1 Cor. 1:18; 2 Cor. 2:15). Sanctification is a conditional state that springs from a positional standing. Believers stand as those who have been apart for holiness and service to God (Heb. 10:10,14). As such, we are those whose current state is one of gradual transformation—becoming more like Christ (2 Cor. 3:18). We are being saved! Sanctification is where divine and human responsibilities merge. In cooperation with the indwelling Spirit (Jn. 14:16-17; Gal. 5:16) in the context of Christian community (Col. 3:12-15) believers strive for holiness (Heb. 12:14; 2 Cor. 7:1), fight against sinfulness (Rom. 6:12; 8:13), and walk in repentance (Acts 26:20). We work out our salvation as God works in us (Phil. 2:12-13). We utilize all the power and wisdom provided to us in the gospel of Jesus Christ (1 Cor. 1:24).

Christians experience gradual growth in the present as they look with hope towards the future. One day, we will be saved! When Christ returns we will be like Him (1 Jn. 3:2)—sanctified completely (1 Thess. 5:23) in sanctified community (Eph. 5:26-27). We will inhabit new glorious bodies (Phil. 3:20-21; 1 Cor. 15:51-53) and will live on a new resurrected earth (Rev. 21-22). This future glorification is our hope! Until then, we wait eagerly (Heb. 9:28). We press on (Phil. 3:12-14), continue in the faith (Col. 1:23), and hold firm to the end (Heb. 3:14) in full assurance that God will finish what He started (Phil. 1:6), will not cast a believer out (Jn. 6:37), and will never let a believer go (Jn. 10:28). Genuine salvation is secure salvation (Jn. 6:39-40). God will glorify those whom He justified (Rom. 8:29-30).

I believe that salvation is possible because of the believer’s union with Christ. In Christ (Eph. 1:3-14) we have died (Rom. 6:5), are risen (Col. 3:1), and will reign with Him (2 Tim. 2:12). All of a believer’s life now orients around Christ—our lives are in Him (Col. 3:3). Christ is our wisdom, righteousness, sanctification, redemption (1 Cor. 1:30). Christ is our hope (1 Tim. 1:1), life (Col. 3:4), and Savior (Tit. 2:13) for God is reconciling the world to Himself through Him (2 Cor. 5:19). Jesus Christ is the Savior of the world (1 Jn. 4:14).

Doctrine of the Atonement

I believe that the atonement was necessary to reconcile sin-alienated humanity to relationship with God. Sin leads to death (Rom. 6:23) and results in alienation from God (Col. 1:21). In light of humanity’s desperate condition (Rom. 5:8) and because of God’s great love (Jn. 3:16), God was pleased to crush Jesus (Isa. 53:10) as the propitiation for sin (1 Jn. 4:9-10; Rom. 3:25). Jesus is the wrath-bearing substitute who died in our place (2 Cor. 5:21), willingly giving up His life to save us (Jn. 10:18).

I believe that the atonement is like a multi-faceted jewel or a multi-layered symphony. As you turn the jewel examining its beauty, every angle shines forth a unique reflection of God’s plan to restore rebels to relationship with Himself. Like a symphony of interwoven sounds that circle harmoniously around one central theme, in the atonement the concepts of sacrifice, propitiation, expiation, redemption, reconciliation, triumph, and example all circle around the central theme of penal substitution. On the cross, Jesus died as our substitute—in our place for our sins (Gal. 3:13). He bore our sin and paid the penalty our sin incurred (1 Pet. 2:24; 2 Cor. 5:21). As the perfect sacrifice, Jesus offered His life once for all (Heb. 10:10,12) as the Lamb of God who takes away the sin of the world (Jn. 1:29). On the cross, Jesus propitiated God’s wrath and expiated our sin (Rom. 3:25). Jesus enabled redemption (Eph. 1:7) and made reconciliation possible (Rom. 5:10-11; 2 Cor. 5:18-21), delivering captives from slavery (Rom. 6:6) and restoring peace with God (Rom. 5:1). On the cross, Jesus triumphed over satan, disarming the powers of darkness (Col. 1:20-21) and destroying the power of sin (Rom. 6:14). As the ultimate example of sacrificial love (Phil. 2:5-8), the cross is now the pattern for the believer’s life (1 Pet. 2:21; 1 Jn. 3:16).

I believe that there are two levels of application of the atonement—Christ died for all people in general, and for believers in particular (1 Tim. 4:10). In one sense, the death of Jesus was sufficient to pay the price for the sins of every person. In another sense, His death was efficient to actually pay for the sins of only the elect. Scripture teaches that Christ died for all people (1 Tim. 2:6; Heb. 2:9), that God desires all to be saved (1 Tim. 2:4; 2 Pet. 3:9), and that all are invited to salvation (Jn. 3:16; Acts 16:31). But it also teaches that Christ died for those He chose before the foundations of the world (Eph. 1:3-14)—namely, his people (Mat. 1:21), the sheep (Jn. 10:15), the church (Acts 20:28), the elect (2 Tim. 2:10). For these people the blood of Jesus actually redeems (Tit. 2:14), reconciles (Rom. 5:10), and propitiates God’s wrath (Rom. 3:25). This great salvation is based solely on God’s gracious initiative, abounding mercy and immeasurable love (Eph. 2:4-5, 8).

Doctrine of Angels & Demons

I believe that angels are real personal spiritual beings (Heb. 1:14) created by God (Neh. 9:6) for His glory (Col. 1:16-17). Angels are powerful (2 Pet. 2:11), immortal (Lk. 20:36), and glorious (Lk. 9:26), higher than humans in the creative order (Heb. 2:7) but inferior to Christ (Heb. 1:4) and are not to be worshiped (Col. 2:18; Rev. 19:10). Angels, vast in number (Heb. 12:22), are normally invisible (2 Kgs. 6:17) but at times appear in bodily form (Matt. 28:5; Heb. 13:2). They are emotional (Lk. 2:13), volitional (Jude 6), intelligent beings intrigued by the mystery of the gospel (1 Pet. 1:12). They are obedient to God’s commands (Ps. 103:20) and rejoice in God’s work of saving sinners (Lk. 15:10).

I believe that angels exist to minister worship to God (Isa. 6:3; Rev. 5:9-13), speak messages of God (Matt. 1:20; Acts 10:3-7), and execute judgments for God (Gen. 19:1, 13; Rev. 8:1-9:21). Angels ministered to Jesus during His incarnation (Matt. 4:11; Lk. 22:43) and will accompany Him at His return (Matt. 16:27). Angels are sent to minister to God’s people (Heb. 1:14), but Scripture does not teach the idea of personal guardian angels.

I believe that before creation, some angels rebelled against God (2 Pet. 2:4), were condemned forever (Mat. 25:41), and are not redeemable (Heb. 2:16). These fallen angels—demons—are real personal spiritual beings (Matt. 8:16) who know the truth about God (Ja. 2:19; Lk. 4:41) but oppose Him nonetheless (Eph. 6:11-12). Demons are evil (Lk. 7:21) unclean (Lk. 8:29) forces of wickedness (Eph. 6:12) that oppress (Mat. 8:16), harm (Lk. 13:11-16), possess (Matt. 9:32-33), and destroy (Mk. 5:2-5). Their mission is to keep unbelievers blind to the gospel (2 Cor. 4:4), hinder effective ministry (1 Thess. 2:18), and lead believers astray (1 Tim. 4:1). Satan—the devil—is the prince of demons (Matt. 12:24) and ruler of this world (Jn. 12:31). He is the great deceiver (Rev. 12:9), destroyer (1 Pet. 5:8), liar (Jn. 8:44), accuser (Rev. 12:10), and tempter (1 Cor. 7:5). Satan was once a holy angel (Ezek. 28:13-16), but in pride led the rebellion against God (Isa. 14:12-15). He and his followers were cast out of heaven forever (Rev. 12:3-4).

I believe that demonic power is limited by God's control (Job 1:12). Demons have been disarmed of power by the cross (Col. 2:13-15) and are damned forever (Matt. 25:41; Rev. 20:10). Since Christians are no longer in the domain of darkness (Col. 1:13; Acts 26:18), demons have no authority in a believer’s life. Not even grievous sin gives demons legal right to invade and inhabit. However, a Christian can be influenced (Matt. 16:22-23), exploited (Acts 5:3), and deceived to believe that they are under demonic control. Christians must not fall prey to this deception (1 Pet. 5:8) and must push away evil by standing firm in God’s truth (Eph. 6:11). When demons are resisted by a believer submitted to God, they have no choice but to flee (Ja. 4:7). Christians, like Jesus, can boldly command, “Be gone, now!” (Matt. 4:10).

Doctrine of Humanity & Sin

I believe that on the sixth day of creation God created man and woman (Gen. 1:26-28). Made in the image of God, humans have an amazing ability and awesome responsibility to make visible God’s invisible attributes and to serve as His vicegerents over creation (Gen 1:28). Humans image God in their similarity to Him, dominion for Him, and representation of Him. We are spiritual, emotional, rational, relational, moral beings who have the ability to cultivate and create (Gen. 2:15-25). As the image of God, every human being has intrinsic dignity, value, and worth (Gen. 9:6). As the crown of God’s creation (Psa. 8:3-8), humans live in special relation to creation—part of, but distinct from. We also live in special relationship to God and other people. We’re created to glorify God (Isa. 43:6-7) by loving Him and others (Mk. 12:30-31) as we live in communities of family and society (Gen. 9:7). In marriage, man and woman together bear the image of God (Gen. 1:27; 2:24) as they live as equal persons (1 Cor. 11:11-12) with distinct relational roles (Eph. 5:22-33).

I believe that every person is a complex unified being—one person of two essences with a wide range of facets and functions. Just as God formed Adam from dust and breathed life into him (Gen. 2:27), so too every human from conception is made of material body and immaterial spirit (Jas. 2:26) or soul (Matt. 10:28). The body gives physical form while the spirit gives life—vital power and affinity for God. As somatic-spiritual beings, body and spirit are intricately connected (Matt. 26:41; Rom. 6:12-13). As complex unified begins we have a variety of inner and outer facets (2 Cor. 4:16)—immaterial mind, conscience, and will, along with physical flesh, blood, and bones. According to the Bible, the heart (not the physical organ) is the deepest center of our personhood, the driving force of our lives (Prov. 4:23).

I believe that all humans, as descendants of Adam and Eve, comprise a single human race (Gen. 3:20; Acts 17:26) that is marred by sin (1 Cor. 15:22). Since Adam was appointed by God to be the representative of the human race, when he fell all of humanity fell with him (Rom. 5:12-21). Every person, therefore, has inherited sin—Adam’s guilt imputed to us, Adam’s depravity imparted to us. We are sinners by nature (Ps. 51:5, 58:3), but also sinners by choice (Rom. 3:23). God has given us freedom to make morally responsible choices (Josh. 24:15) and every one of us has chosen to sin against Him (Ps. 51:4).

I believe that sin is multifaceted and its effects are severe. Sin is any falling short of God’s righteous standard (Jas. 4:17), breaking God’s revealed law (1 Jn. 3:4), or missing the mark of His glory (Rom. 3:23). Sin is violating relationship with God (Ex. 20:3) or vandalizing of His shalom (Gen. 4:8). Sin is loving the wrong things (1 Jn. 2:15), loving the right things the wrong way (Matt. 23:5-7), or placing someone or something in God’s rightful place of preeminence (Ex. 20:3). Sin is ungodliness, godlessness, or active rebellion against God (Rom. 1:18). Sin is a turning in on oneself (Hos. 11:7). Sin can be both intentional or unintentional, active (things I do) or passive (things done against me), committed (doing wrong) or omitted (not doing right). Sin can be through internal thought and motive, or external word and deed (Matt. 15:19). All sin is sin (Jas. 2:10-11), but some sins have greater consequences (1 Jn. 5:17) and are qualitatively worse than others (Jn. 19:11). The effects of sin are vast and varied, interfering with the way things are supposed to be (Gen. 2-3). Sin mars, warps, twists, spoils, perverts, pollutes, enslaves, defiles, divides, disconnects, and destroys. Sin produces guilt, shame, and death (Gen. 3:1-24). Sin is first and foremost an offense against God (Ps. 51:4) that secondarily affects other people and creation (Rom. 8:23-24).

I believe that human depravity is pervasive. Everything we do is corrupted by sin and there is no part of our being that is not affected—our minds are dark (Eph. 4:18), hearts deceitful (Jer. 17:9), consciences defiled (Tit. 1:15), emotions enslaved (Tit. 3:3), and wills distorted (Rom 6:16-17). By nature, we are slaves to sin (Jn. 8:34) and totally unable to fix our fundamental problem. We are totally depraved (Gen. 6:5) and cannot restore our broken relationship with God (Eph. 4:18). Nor can we respond to the gospel apart from divine intervention (Acts 26:18). By nature we are objects of God’s wrath who stand in need of a Savior (Eph 2:1-9).

I believe that though we are totally depraved, we are not utterly depraved (Lk. 10:30-37, 11:13). There is dignity that remains in every human being despite his or her depravity (Gen. 9:6). The good news is that God has come to save us in the midst of our sin (Gen. 3:8-9; Rom. 5:8). The true image of God, Jesus Christ, has come to rescue us and restore us to full life in Him (Col. 1:15-23). For those in Christ, the distorted image is gradually being renewed (Col. 3:10). We’re being conformed to the image of Christ (Rom. 8:29), transformed into His likeness (2 Cor. 3:18). One day, in those who are in Christ, the image of God will be fully and finally restored—we shall be like Him (1 Jn. 3:2)!

God's People (Doctrine of the Church)

THE UNIVERSAL CHURCH

I believe that the church is the community of God’s called-together people given life by the Spirit and sent to continue the disciple-making ministry of Jesus in the world (Jn. 20:21-22; Matt. 28:19-20). The universal church is comprised of people from all ages (Gal. 3:29; Heb. 12:23) who are reconciled to God and one another by the gospel (Eph. 2:16). As the people of God, the church exists to glorify Him and proclaim His greatness (1 Pet. 2:9-10). As the body of Christ, the church is held together by Jesus—the head of the church (Eph. 5:23-27, Col. 1:17-20) who is building the church (Matt. 16:18), leading the church (Heb. 3:1), and extending His life (Eph. 1:23) and ministry through the church (Jn. 14:12). As the community of the Spirit, the church is the people among whom and in whom God dwells (Eph. 2:22; 1 Cor. 3:16). The church is a mysterious trans-cultural community of people (Eph. 2:19, 3:6) called and chosen by the Father, purchased and sent by the Son, created and empowered by the Spirit to display the wisdom and glory of the Triune God (Eph. 3:10, 21).

I believe that the church is one, holy, catholic, and apostolic. The church is united in Christ (Eph. 4:4-6), set apart to become like Christ (2 Cor. 2:18), not limited by time or place (Heb. 11), and founded on the apostle’s teaching recorded in Scripture (Eph. 2:20). The church is distinct from the nation of Israel, yet closely connected (Gal. 3:29). Both play a significant role in the purposes of God (Rom. 11:17-24). The church is not the kingdom of God, but is integrally related (2 Tim. 4:1) as a foretaste of the coming kingdom (Rev. 21), a sign that it is already here (Mk. 1:15), and an outpost for the kingdom mission (2 Cor. 5:17-20).

THE LOCAL CHURCH

I believe that members of the universal church gather together in local communities—visible expressions of the invisible church. As members of the body of Christ (1 Cor. 12:12), it is essential for every believer to be actively involved (1 Pet. 2:5, 4:10) in an organized yet organic community (1 Cor. 14:40; Rm. 12:4) that gathers regularly (Acts 2:46-47) for worship (Col. 3:16-17; 1 Cor. 14) and edification (Acts 2:42, Heb. 10:25), and scatters actively, empowered by the Spirit joining Jesus on the mission of God (Acts 1:8, Jn. 20:21). Local churches are to live out the great commandment (Matt. 22:37-40) and the great commission (Matt. 28:10-20) as they demonstrate to the world what a community looks like when God is there (1 Cor. 14:25). Local churches are countercultural communities of love (Jn. 13:34-35, Col 3:12-14) who serve (Gal. 5:13), support (Gal. 6:2), honor (Rom. 12:10), exhort (Heb. 3:13), submit to (Eph. 5:21) and provide for one another (Acts 2:45). Local churches are to be communities of honesty (Col. 3:9) and encouragement (1 Thess. 5:11) where sin is confessed, people are prayed for (James 5:16), and loving discipline takes place (Matt. 18:15-18; Gal. 6:1). Members of local churches are to use their Spirit-empowered gifts to build up the body (1 Cor. 12:6-8; Rom. 12:6-8). However, not everyone who is part of a local church is a member of the universal church (Matt. 13:24-30; Jude 4).

I believe that God appoints qualified and competent elders (1 Tim 3:1-7, Tit. 1:5-9) to lead the church under the leadership of Jesus. Elders are men who shepherd the flock (1 Pet 5:1-4), keep watch (Heb. 13:17) and care for souls (Acts 20:28). They provide oversight and direction through preaching and teaching God’s Word (1 Tim. 5:17; 2 Tim. 4:2). They warn (Col. 1:29), encourage (1 Thess. 5:14), exhort and rebuke with Christ’s authority (Tit. 1:9; 2:15). The elders protect and guard against false teachers (Acts 20:29) and ensure that every member is equipped for ministry (Eph. 4:11-16). Serving alongside elders are qualified and competent deacons (1 Tim. 3:8-13)—men and women called by God and appointed by the elders to serve as ministry leaders in the church (Acts 6:1-6; Phil. 1:1).

I believe that local churches are not defined by a building and can meet in homes (Rom. 16:5, 1 Cor. 16:19). They should also intentionally network with other churches in their city and region (2 Cor. 1:1) cooperating together in gospel ministry (Acts 15; 2 Cor. 11:9). In the gathering of a local church, Jesus has commanded that two sacraments be observed—baptism (Matt. 29:19) and communion (Lk. 22:19). These are means of grace that nourish spiritual life, and pictures of God’s work for us in the gospel. Communion should be observed regularly and orderly, remembering the cross and anticipating Christ’s return (1 Cor. 11:24-26). Believers should be baptized by immersion (Jn. 3:23; Mk. 1:9) as a physical demonstration of their new identity in Christ (Gal. 3:27; Rom. 6:4) and as a sign of their new life in new community—the church both universal (1 Cor. 12:13) and local (Acts 2:41).

God the Spirit (Doctrine of the Holy Spirit)

I believe that the Holy Spirit is a “He,” not an “it”—a person, not a force. He has a mind (Rom. 8:27), a will (1 Cor. 12:11), and emotions such as love (Rom. 15:30), grief (Eph. 4:30), and passion (Gal. 4:6). The Spirit is divine (Acts 5:3-4)—equal in essence with both the Father and the Son (Matt. 28:19) yet distinct in role. The Spirit is the person of the Trinity who is primarily at work in the world today (Jn. 16:7). He is the helper sent from the Father (Jn.15:26) and the Son (Jn. 16:7). He is the Spirit of truth (Jn. 16:13) who will be with God’s people forever (Jn. 14:16).

I believe that the Holy Spirit has been at work throughout redemptive history. In the Old Testament, the Spirit was active in creation (Gen. 1:2; Ps. 104:30), empowered supernatural activity (Jdg. 6:34; 1 Sam. 16:13), and spoke through the prophets (Neh. 9:30; 2 Pet. 1:21). There is an Old Testament promise that the Spirit will one day be poured out (Isa. 32:15; 44:3) and indwell God’s people in a special way (Ez. 36:7, 37:14). In the New Testament, the Spirit played a prominent role in the life and ministry of Jesus—conceiving (Matt. 1:20), leading (Matt. 4:1), filling (Lk. 4:1), empowering (Acts 10:38), and raising Him from the dead (Rom. 8:11). Jesus lived the perfectly Spirit-filled life—speaking through the Spirit (Acts 1:2), rejoicing in the Spirit (Lk. 10:21), and ministering by the Spirit (Matt. 12:28). In Acts, as the church began, the Spirit filled (Acts 1:5; 2:4) and empowered (Acts 1:8) those whom God chose to save. The Spirit also fueled gospel proclamation (Acts 4:8, 31), enabled radical suffering (Acts 7:55), and directed missional living (Acts 8:29; 13:4; 16:6).

I believe that the Holy Spirit is at work in the world today. He is bearing witness about Jesus (Jn. 15:26), always working to glorify Him (Jn. 16:14). The Spirit is convicting unbelievers of sin (Jn. 16:8) and regenerating souls (Tit. 3:5; Jn. 3:5-6). He indwells believers individually (Rom. 8:9-10, 1 Cor. 6:19) and dwells in the church corporately (1 Cor 3:16; 2 Cor. 6:16). At conversion believers are baptized by the Spirit (Acts 19:1-7)—indwelt and incorporated into the body of Christ (1 Cor. 12:13). Following conversion believers are repeatedly empowered and filled with the Spirit (Eph. 5:18). The Spirit justifies (1 Cor. 6:11), sanctifies (2 Thess. 2:13; 1 Pet. 1:2), and glorifies (2 Cor. 3:18). He seals believers in the gospel (Eph. 1:13-14; 4:30), guarantees their salvation (2 Cor. 1:22; 5:5), and confirms their adoption as children of God (Rom. 8:16; 1 Jn. 4:13). The Spirit teaches and reminds of the gospel (Jn. 14:26), brings clarity to Scripture (Lk. 24:45), and enables supernatural understanding (1 Cor. 2:12-15). He walks with believers (Rom. 8:4) and leads them (Rom. 8:14; Gal. 5:18), enabling them to walk in obedience to God (Ezek. 36:27), put sin to death (Rom. 8:13), and guard the gospel (2 Tim. 1:14). He motivates believers in the mission of God (Acts 1:8), directs them toward ministry opportunities (Acts 8:29), and empowers them to speak (Lk. 12:12). The Spirit helps believers pray (Eph. 6:18), delivers them from troubles (Phil. 1:19), and intercedes for them in their weakness (Rom. 8:26). He produces spiritual fruit in individual believers (Gal. 5:22-23) that radically affects their life together in community.

In the church, the Spirit builds counter-cultural Christ-centered community (Col. 3:12-17) with an atmosphere of both God-exaltation and body-edification (Eph. 5:18-21). The Spirit gives many diverse gifts to the church (Rom. 12:3-8). Some are miraculous while others are ordinary (1 Cor. 12:28). All the gifts mentioned in Scripture are active today (1 Cor. 14:39), but there are other gifts not mentioned in Scripture. Every believer has at least one spiritual gift (1 Cor. 12:4-27) that is to be used to serve the body and glorify God (1 Pet. 4:10-11).

God the Son (Doctrine of Christ)

I believe that Jesus Christ, the second person of the Trinity, is truly God and truly man. He is one eternal person who has always been and always will be (Rev. 22:13). Jesus is God the Son (Jn. 10:33-36) who existed before time began (Jn. 8:58) eternally dwelling with the Father and the Spirit in triune community (Jn. 1:1, 17:21). Jesus is co-equal and consubstantial with God the Father (Jn. 10:30) possessing all the attributes of deity such as omnipotence (Rev. 1:8) and immutability (Heb. 13:8). Through Him all things were made (Jn. 1:3; Col. 1:16) and by Him redemption is possible (Rev. 5:9). Jesus is worthy of worship (Jn. 9:38; Heb. 1:6) for He is truly God (Rom. 9:5, 10:13; Jn. 20:28; 1 Jn. 5:20).

I believe that at a point in history, Jesus became truly man. He was sent by the Father (Jn. 5:23) to lay aside His glory (Jn. 17:5) and dwell among us (Jn. 1:14), retaining His God-ness while taking on man-ness. The eternal Son of God (Jn. 1:1-3) become flesh and blood (Heb. 2:14) and changed His way of living (Phil. 2:6-7) to share in the human experience (Heb. 2:17). Eternal deity became temporal humanity as well, not giving up any of His divine attributes but voluntarily choosing not to use them. Jesus emptied Himself of His divine prerogatives (Heb. 2:7-9) to live in submission to the Father (Jn. 4:34) in full dependence upon the Spirit (Lk. 4:1,14; Acts 10:38). He did this to display God’s glory (Jn. 1:14), rescue sinners (Matt. 1:21), and model a truly human life (Heb. 2:17-18). Jesus is God with us (Matt. 1:22-23), the image of God (Col. 1:15; Jn. 14:9), the only mediator between God and man (1 Tim 2:5). In Him, the fullness of deity dwells bodily (Col. 2:9). Two natures—deity and humanity—are forever united in the person of Jesus Christ (Jn. 20:24-28).

I believe that in His incarnation, Jesus was miraculously conceived and born of a virgin (Matt. 1:18-25; Lk. 1:26-35). He grew up in a lower class family (Lk. 2:7, 22-24) and developed physically, mentally, spiritually, and relationally (Lk. 2:40,52). In true human form, Jesus experienced hunger (Matt. 4:2), thirst (Jn. 19:28), and exhaustion (Jn. 4:5-6). He expressed a full range of emotions such as love (Jn. 11:3,5), compassion (Lk. 7:13), joy (Lk. 10:21), grief (Jn. 11:35), anger (Mk. 10:14), and anguish (Lk. 22:44). Jesus was beset with weakness (Heb. 5:2), learned obedience (Heb. 5:8), and faced suffering (Heb. 2:10). Though He took on the likeness of sinful flesh (Rom. 8:3) He did not have a sin nature (Heb. 7:26; 1 Jn. 3:5). Though He was tempted in every way (Heb. 2:18) He did not sin (1 Pet. 2:22; 2 Cor 5:12).

I believe that Jesus died (Mk. 15:37; Phil. 2:8), was buried (1 Cor 15:4), and rose bodily from the dead (Lk. 24:37-43). He ascended into heaven (Acts 1:9) where He now reigns over all (Eph 1:20-21) interceding for His people (Rom. 8:34) as the unique God-man forevermore (Heb. 1:8). Having accomplished the mission of His first coming (Jn. 17:4), Jesus will one day come again (Acts 1:11; Rev 1:7, 22:7,12) to bring God’s great plan of redemption to its full and final culmination (Rev. 22:1-5).

I believe that Jesus is the prophet who reveals God, the priest who redeems man, and the king who rules over all. As the Ultimate Prophet, Jesus not only proclaims God’s word (Lk. 13:33), He is God’s Word (Jn. 1:14-18). God has spoken powerfully and clearly through His Son (Heb. 1:1-2). As the Great Priest, Jesus redeems mankind from sin (Heb. 9:11-15), reconciles them to God (2 Cor. 5:19), relates (Heb. 4:14-16), mediates (1 Tim. 2:5) and intercedes on their behalf (Heb. 7:25-27). Jesus doesn’t just offer the sacrifice, He is the sacrifice (Heb. 10:14). As the Anointed King, Jesus is seated in power (Eph. 1:20-21) ruling over creation in general (Col. 1:13) and God’s kingdom in particular (Lk. 17:21). One day God’s kingdom will come in full when Jesus returns physically (Acts 1:9-11) destroying God’s enemies finally and forever (1 Cor. 15:24-28; Rev. 20:7-15). At the return of Jesus every knee will bow in worship (Phil. 2:9-11) as His rule is fully realized (Rev. 11:15).