DOCTRINAL STATEMENT

OF

CASEY S. LUTE

Presented to the ordination council convened at Bethany Baptist Church (Salem, OR) – Spring 2013

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Table of Contents

About Me (Testimony & Call to Ministry) Page 3

On Revelation (Bibliology) Page 5

On God (Theology Proper) Page 8

On God the Father (Patrology) Page 10

On God the Son (Christology) Page 11

On God the Spirit (Pneumatology) Page 13

On Spirit Beings (Angelology) Page 16

On Mankind (Anthropology) Page 18

On Sin (Hamartiology) Page 20

On Salvation (Soteriology) Page 21

On the Church (Ecclesiology) Page 23

On Future Events (Eschatology) Page 25

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ABOUT ME (Testimony & Call to Ministry)

Neither of my parents knew Christ when they were married at a young age, but through the work of God

via the ministry of a local church both of them came to saving faith early in their marriage. Thus, my

brothers and I were all raised in a Christian home where we were taught the Scriptures and their

message of salvation through faith in Jesus, and as a family we were committed to the local church. Due

to God’s working through the ministries of my parents and my childhood church, I have believed in

Christ since I was a child. I distinctly remember being seven years old and responding for the first time to

an invitation by a Sunday school teacher to believe in Jesus Christ and be saved, though I am not entirely

certain that this was the precise moment when I passed from darkness into light. I am certain that from

childhood I have acknowledged my sin before God and have trusted in Christ (through his life, death,

burial, and resurrection) for my salvation.

I grew up attending Morning Star Community Church in Salem, Oregon. Though I was always involved on

some level (primarily Sunday school, youth group, and church attendance), I began serving the Lord in a

far more serious way when I was sixteen years old and in the eleventh grade. That year I was baptized,

and shortly after being baptized I accompanied my youth group on a week-long mission trip. On this trip

I was challenged to begin serving Christ with greater commitment. I began practicing personal devotions

with more regularity, and involved myself with the church on more than just a superficial level. The

following year, as a senior in high school, I began volunteering with the middle school youth group,

leading a small group Bible study of sixth grade boys. I enjoyed serving in ministry and sought out

opportunities to do so as much as I could. When the leader of the youth group offered me an

opportunity to teach the Bible lesson to the larger group, I jumped at the chance. As I began to teach

the Scriptures to the youth group, I found that I had a desire to serve God in this way and was

encouraged by other believers who affirmed God’s ministry through me in this capacity. I decided then

that I would like to pursue full-time ministry.

I enrolled at Western Baptist College in Salem and graduated in 2002, earning a Bachelor’s degree in

Youth Ministry and Biblical Studies (double major). During college I also worked with the middle school

and high school ministries at Morning Star in an internship capacity. I continued serving in the youth

ministry there after graduating from college, while I waited for God’s direction toward a full-time

ministry opportunity. I also got married to Kelly in January of 2003.

In the fall of 2003, I accepted a call to be the Youth Pastor at the First Baptist Church of Woodland,

California. We moved there and began ministry in January of 2004. Our time in Woodland was short, but

impactful. I enjoyed not only my ministry to the youth, but also the numerous opportunities I received

to preach at the Sunday morning church services. I began to see (through these experiences as well as

by observing the example of the Senior Pastor) that I was willing to serve God not only in youth ministry

but that I also had a desire to minister in a preaching pastor role some day. Unfortunately, our ministry

in Woodland was cut much shorter than I had hoped it would be. A faction in the church rose up against

the Senior Pastor and many of the church elders, effectively forcing them out of their positions and

splitting the church. After this occurred (along with some of the factious group members being

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appointed to eldership in the church), I did not feel I could continue serving at FBC in good conscience. I

resigned my position and moved back to Oregon in October of 2005.

In August of 2006, after candidating in the spring of that year, I moved along with my wife and kids (our

daughter Norah having been born in Woodland, and our son Haddon only weeks old at the time) to

Grand Junction, Colorado, where I began work at Pastor of Student Ministries at Heritage Church. I

learned a great deal through this experience, though it was not entirely positive. The ministry was

difficult and my relationship with the Senior Pastor was greatly strained. I resigned my position in

September of 2008 and moved back to Salem that November. During my time in Colorado I also began

pursuing a Master of Arts degree in Biblical Studies through the Summer Institute Program at The

Master’s College in Santa Clarita, California. I completed this degree in 2011.

In the fall of 2009 I began attending Bethany Baptist Church in Salem, and my wife and I became

members shortly thereafter. At Bethany I have been involved in a number of ministries, including

leading Bible studies, teaching adult Sunday school classes, preaching occasionally on Sunday mornings,

and performing biblical counseling. I have served as an intern of pastoral ministries and in January 2013 I

was voted by the congregation to serve as a shepherd (elder). I am grateful for the ways in which

Bethany has encouraged my growth in ministry, including guiding me through this ordination process.

Though I am not currently active in vocational ministry, I eagerly await the Lord’s leading in providing

me an opportunity to serve as a pastor again in the future. Until I receive such an opportunity I intend to

continue serving in the church faithfully, for the glory of God and the building up of the body of Christ.

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ON REVELATION (Bibliology)

God has revealed himself to mankind in two primary ways. Natural revelation is God’s revealing of

himself to man in the created order. Special revelation is God’s revealing of himself to man in a specific,

verbal way.

NATURAL REVELATION

Through creation, certain attributes of God are made plain to man. Psalm 19:1-6 states that creation

(e.g. the heavens, skies, earth, etc.) displays God’s glory, handiwork, and knowledge. Paul writes that the

created order offers a clear display of God’s eternal power and divine nature (Rom. 1:19-20). However,

this natural revelation is limited in that it is not an instrument of salvation. It is, however, an instrument

of condemnation. Creation displays enough about God to leave men “without excuse” (Rom. 1:20) in

their unbelief; it is a testimony “against all ungodliness and unrighteousness of men, who by their

unrighteousness suppress the truth” (Rom. 1:18). Natural revelation is sufficient to provide man with

knowledge of God’s existence (and can provide believers with encouragement and reassurance), but is

not sufficient to provide saving knowledge to the unbeliever.

SPECIAL REVELATION

For man to obtain a saving knowledge of God, special revelation is required. God has spoken to people

in a variety of ways throughout history. God has spoken to men directly (e.g. Ex. 34:5-7), in dreams (Gen.

20:3, Num. 12:6), via angelic messengers (Gen. 21:17), and in the person of the incarnate Christ

(discussed further in section on Christology). God has also spoken in an authoritative manner through

the Scriptures.

THE INSPIRATION OF SCRIPTURE

The words of Scripture, though written down by men, are the words of God because they are inspired.

Scripture is “breathed out by God” (2 Tim. 3:16). The writers of Scripture wrote not of their own accord,

but they “spoke from God as they were carried along by the Holy Spirit” (2 Pet. 1:20-21). This is not to

say that all Scripture was dictated by God directly to the human authors (though this may have been the

case at times, such as in Ex. 20:1ff, Jer. 30:2), but that God sovereignly guided the authors to write his

words. This is why authors can write in a variety of forms and with their own personal styles, yet still

have their works considered the Word of God.

Scripture’s inspiration makes it legitimate to refer to the Bible as the Word of God. Though the phrase

“word of God” is also used in Scripture to refer to direct spoken revelations from God through men (e.g.

1 Sam. 9:27, 1 Kgs. 12:22), Scripture’s inspiration makes it equally the Word of God.

THE PURPOSE OF SCRIPTURE

God gave his words to man in the Scriptures in order to reveal his will. Primarily, this concerns the

person and work of Jesus Christ (Jesus himself repeatedly spoke of Scripture being fulfilled in him; see

also 1 Pet. 1:10-12, Luke 24:27). God also speaks of his past works, his works yet to come, his will for the

lives of mankind, and of his own nature.

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THE INERRANCY OF SCRIPTURE

The doctrine of inerrancy is the logical conclusion of the doctrine of inspiration, and is itself attested in

Scripture. If God is omniscient and cannot lie (Heb. 6:18), it follows that his word cannot contain errors.

Scripture itself attests that the Words of God are flawless (Prov. 30:5), and that Scripture cannot be

broken (John 10:35); indeed, it must be fulfilled (Acts 1:16). There is no reason to believe that Scripture

speaks inerrantly regarding spiritual matters, prophecy, or in teachings about Jesus, but then errs in its

teachings about history, science, and the like.

Of course, issues of literary style and authorial intent must be considered when explaining Scripture’s

inerrancy. For example, since the Bible is not intended to be a science textbook, it should not be

considered in error when it uses accepted figures of speech to explain things that may not technically be

scientifically accurate (e.g. the rising and setting of the sun).

Also, the doctrine of inerrancy applies only to the original manuscripts of Scripture, and not to

subsequent copies, as it can be demonstrated that copyists have at times made errors in manuscript

transmission. However, these “errors” are typically inconsequential (e.g. grammatical errors, spelling

errors, etc.), and the abundance of manuscript evidence has only served to prove that we do have a

sufficiently accurate portrayal of the original text in our current Greek and Hebrew manuscripts.

THE AUTHORITY OF SCRIPTURE

Given that Scripture is inspired by God and thus inerrant, it follows that Scripture is authoritative. All

believers are to obey the Word of God. The church is to submit to the Word of God, and this order

should not be reversed. The Scriptures have authority over the church, not the other way around (Rom.

15:4; 2 Pet. 3:15-17; 2 Tim. 2:14-15; Acts 17:11, 18:11). The important Protestant principle of Sola

Scriptura states that the Scriptures contain all that is needed for life and godliness and are the only

authoritative standard for the church (other authorities are only valid insofar as they are themselves

submissive to Scripture).

THE NATURE OF SCRIPTURE

Scripture’s divine qualities make it unlike other written works. As the Word of God, it is living and active

(Heb. 4:12). It is an instrument to bring about spiritual rebirth in the lives of its hearers (1 Pet. 1:23-25).

Additionally, when believed and obeyed, the Scriptures provide the believer with hope (Rom. 15:4), with

salvation (1 Tim. 4:13-16), with teaching and training in righteousness (2 Tim. 3:16), with sanctification

(1 Tim. 4:5), and with strength (1 Jn. 2:14). Scripture is sufficient in providing the content for the

believer’s sanctification and the church’s direction.

THE CANON OF SCRIPTURE

The Bible contains 66 books (39 OT, 27 NT). The Old Testament as we have it was affirmed by Christ as

the Word of God (both by his use of it and his attesting of its various parts—e.g. Matt. 5:17, Luke 11:51),

as well as by the Apostles. The NT writers’ references to Scripture refer primarily to the OT. However, NT

writings are also referred to as Scripture by other NT writers (e.g. 2 Pet. 3:16, 1 Tim. 5:18). Though the

final form of the NT canon was confirmed by church councils, these councils did not create the canon as

such but recognized what God had clearly done through the Apostles in writing the New Testament.

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Scripture’s truthfulness is verified through aspects such as historical and scientific accuracy and fulfilled

prophecy. It is also self-authenticated to the believer, as those who are born of the Spirit recognize the

Spirit’s voice (1 Cor. 2:6-16, 1 Pet. 1:22-25, Jms. 1:21).

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ON GOD (Theology Proper)

The Scriptures begin by assuming the existence of God. In Genesis 1:1, the Bible begins with God—he

exists, he acts, and he speaks. As the Scriptures continue, God’s characteristics are progressively

revealed in more and more detail.

GOD’S NATURE

God is an eternal being (Isa. 57:15, Ps. 90:2). He is without beginning or end. He is self-existent and

uncreated. God’s eternality is an example of his incomprehensibility; man cannot know everything there

is to know about God. However, God can be known, both in a limited sense through general revelation

(Rom. 1:20, 2:14-15) and more explicitly through divine revelation (2 Pet. 1:16-21).

God is also a spirit (John 4:24), unseen by people (John 1:18). Although there are anthropomorphic

descriptions of God in Scripture (e.g. Ex. 33:21-23, Deut. 5:15, Ps. 17:8), these should simply be seen as

symbolic ways of describing God which aid people in their understanding of him.

GOD’S ATTRIBUTES

Though not an exhaustive list, the following are some of the attributes that the Bible repeatedly

attributes to God:

-Holiness. God is repeatedly described as holy in Scripture (it is the only attribute of God to be declared

in threefold repetition, as in Isaiah 6:3). To be holy is to be set apart from sin and perfectly pure. (Lev.

11:44-45, Josh. 24:19, Ps. 99:9, Hab. 1:12)

-Goodness, Grace and Mercy. These words all describe similar attributes of God—he is the standard of

good (i.e. what is worthy of approval). In showing grace and mercy, he is good to those who are in need

and even to those who deserve punishment. (Ex. 34:6, Ps. 119:68, Heb. 4:16, 2 Jn. 3)

-Love. One who loves seeks the good of the one who is loved. God is defined in Scripture as love. It is

both what he is and what he does. (1 Jn. 4:8, John 3:16, Ex. 20:6, Isa. 63:7)

-Truth. God is true and cannot do or say anything false. He is the standard of truth. (Rom. 3:4, Heb. 6:18,

Prov. 30:5))

-Justice and Righteousness. God always does what is right and fair. He is the final standard of what is

right. (Ps. 11:7, 33:5; Deut. 32:4; 2 Chr. 19:7; Rom. 2:11)

-Immutability. God does not and cannot change. He is the same yesterday, today, and forever. (Mal. 3:6,

Num. 23:19, Jms. 1:17) Although in his incarnation God the Son assumed a different form, he never

changed his divine nature (Heb. 13:8).

-Sovereignty. God has complete and total control over all things that happen in creation, working all

things to his glory. (Pss. 115:3, 135:6; Eph. 1:11-14)

-Omniscience. God knows all things; there is nothing hidden from him. He even knows people’s thoughts

which are hidden from all others. (Ps. 139:1-6, 1 Jn. 3:20)

-Omnipotence. God is all-powerful and can thus do all things, consistent with his nature. (Gen. 17:1; Luke

1:37, 18:27; Ps. 50:1; Heb. 6:18)

-Omnipresence. God’s presence is everywhere. Though he is distinct from his creation, there is nowhere

in creation that one can go and there be separated from his presence. (Ps. 139:7-12)

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GOD’S WORKS

God’s primary work, as described in Scripture, is to glorify himself. He does this by displaying his

attributes through his words and actions, and he acts in perfect freedom, accomplishing all that he

wishes to do. Nothing occurs which is outside of his control (though he himself should not be seen as

the author of sin—e.g. Acts 4:27-28, Jms. 1:13), and all of his works accomplish his purpose of glorifying

himself. Some of God’s significant works that he performed for his glory and for the good of others

include creation (Job 38:4-7; Pss. 19:1-2, 148:3-5; Rom. 1:19-23), election (both of Israel as a nation—

Deut. 4:37-39, 7:6-8, 10:14-15, 14:2; Rom. 9:10-13—and of Christian believers—1 Cor. 1:26-31, Eph.

1:11-12), the crucifixion of Jesus and the forgiveness of sins which accompanies it (Isa. 53:10; Rom. 3:23-

26; John 12:27-28, 13:31; Heb. 2:9), the resurrection of Jesus (1 Pet. 1:20-21, Rom. 6:4, Acts 2:32-36),

and the keeping of believers for salvation (1 Pet. 1:5, 2 Tim. 2:13). God’s works as recorded in Scripture

primarily concern his calling out and saving a people of his own possession, and for his own glory. God

achieves this purposes through a series of covenants—Adamic (Gen. 1:26-32, 2:15-16; Hos. 6:7), Noahic

(Gen. 8:20-9:17), Abrahamic (Gen. 12:1-2, 15:1-21, 17:1-14), Mosaic (Ex. 24:1-8), Davidic (2 Sam. 7:1-17),

and the New Covenant (Jer. 31:31-34, Heb. 8:1-13, 1 Cor. 11:25).

UNITY AND TRINITY

Scripture testifies that God is one (Deut. 6:4, Rom. 3:30, Gal. 2:20, 1 Tim. 2:5, Jms. 2:19). He is a unified

being, with a single nature. However, Scripture also testifies that God is three persons—Father, Son, and

Holy Spirit. That God is three distinct persons in one being is expressed with the word “Trinity.” Each

person of the godhead is fully God. The Father, Son, and Holy Spirit are all eternal and possess all of the

attributes of God. Each of the three has his own distinct role, though, which will be discussed in

subsequent sections of this doctrinal statement.

Although God’s oneness is heavily emphasized in the Old Testament, there are hints of plurality in the

godhead in the Hebrew Scriptures. God speaks of himself in a plural form (Gen. 1:26, 11:7; Isa. 6:8), and

there is interaction within the godhead (Pss. 45:6-7, 110:1; Gen. 19:24). But in the New Testament, the

Trinity which was previously alluded to is revealed in full. The Father, Son, and Holy Spirit are revealed

to be distinct persons (Matt. 3:16-17, 28:19; 2 Cor. 13:14; 1 Pet. 1:2; Jude 20-21). They are revealed to

be one as they each possess the same divine attributes, and share in the same work (see the following

sections on each member of the godhead).

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ON GOD THE FATHER (Patrology)

Distinguishing the specific work and attributes of God the Father from that of the godhead in general

can be a difficult exercise. Since the Father is the primary member of the godhead (not in nature but in

function), it can be reasonably assumed that most of that which is stated about God in general is true of

the Father as well. That the Father has primacy among the Trinity is evidenced by his sending of the Son

(John 5:23, 10:36; 1 Jn. 4:14) and the Spirit (Luke 11:13, John 14:26, Eph. 3:16), as well as by the fact that

Jesus prayed to the Father (e.g. Matt. 26:39 and many others). Jesus himself called the father “greater

than I” (John 14:28, again referring to role/function, not essence/nature). The Father gives the Son his

authority (John 3:35, Rev. 2:27) and the kingdom (Luke 12:32, 1 Cor. 15:24), and commands the Son

regarding what to say (John 12:49). Also, Paul equates “God” with “The Father” in his writings (e.g. Col.

1:3). Therefore, the actions and attributes of God as revealed in Scripture are attributable to the Father

as well.

However, there are certain things in Scripture that are attributed specifically (though not necessarily

exclusively) to the Father.

The Father sent the Son into the World (1 Jn. 4:14; John 3:16, 5:37, et al.). He also knows the

time of the Son’s second coming (Matt. 24:36, Mark 13:32, Acts 1:6-7)

The work of election in the lives of believers—and the revealing of spiritual truth to believers—is

attributed to the Father (Eph. 1:3-6, Rom. 8:28-30, John 6:44, Matt. 11:25, 16:17).

The Father is concerned with the lives of believers, providing them with mercy and comfort (2

Cor. 1:3), directing their lives (1 Thes. 3:11), giving them gifts (Matt. 7:11, Jms. 1:17), and

disciplining them (Heb. 12:7-9).

The Father raised Jesus from the dead (Gal. 1:1), and raises others as well (John 5:21).

Prayers are addressed to the Father (Matt. 6:9) and he answers them (John 15:16).

The Father is an impartial judge (2 Pet. 1:17) who rewards righteousness (Matt. 6:16) and

forgives sins (Matt. 6:14-15).

The Father provides for creatures (Matt. 6:26) and is in control of the weather (Matt. 5:45).

Though he is not seen by people (John 1:18), the Father is seen by angels (Matt. 18:10) and is

seen and known by the Son (John 6:46, 15:15).

The Father glorifies the Son (John 8:54), and is himself glorified in and by the Son (John 14:13,

17:1). The Father also glorifies his own name (John 12:28), and is glorified by believers (Rom.

15:6, John 15:8).

The Father can be known by men if he is made known to them by the Son (Matt. 11:27, John

14:7). Thus believers can address him as their own Father (Gal. 4:6, Rom. 8:15), provided they

do so through Jesus the Son (John 14:6, Eph. 2:18).

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ON GOD THE SON (Christology)

God the Son, the second member of the Trinity, has existed eternally but was made incarnate as the

man Jesus. Having always been fully God, upon his incarnation he became fully man, yet remained one

person.

THE DEITY OF THE SON

The Son is directly referred to as God repeatedly in the NT (John 1:1, 1:18, 20:28; Rom. 9:5; Tit. 2:13,

Heb. 1:8; 2 Pet. 1:1; these texts all use the Greek word Theos to refer specifically to Christ). Certain OT

texts also affirm the divinity of the Son (explicitly in Isa. 9:6, implicitly in Ps. 110:1). Jesus himself

affirmed his deity during his time on Earth (John 5:17-18, 10:30; Matt. 22:41-46, 26:63-65; see also the

multiple “I am” statements made by Christ, identifying himself with the OT name of God [esp. John

8:58], and the use of “Lord” to identify Christ—another probable marker equating him with the OT

Yahweh) as well as in John’s vision in Revelation (Rev. 1:8).

Jesus showed himself to be fully God in his incarnation not only in word, but also in deed. He displayed

certain incommunicable divine qualities such as omniscience (Mark 2:8, John 1:48), omnipotence

(particularly displayed in his sovereignty over the laws of nature and his ability to heal – Matt. 8:23-27,

14:22-33, 14:34-36), the authority to forgive sins (Matt. 9:1-8), and the ability to give life (John 11:43-

44). He also perfectly displayed the communicable aspects of God, such as holiness (Heb. 4:15), love

(John 13:1, 15:12-13), and truth (John 14:6, Matt. 7:28-29).

THE WORK OF THE SON IN THE OLD TESTAMENT

The primary OT work attributed to the Son is his involvement in creation (John 1:3, Col. 1:16, Heb. 1:2)

and his sustaining of the created order (Col. 1:17). Additionally, the Angel of the Lord in the OT can be

identified as Christ (compare Ex. 14:19 and 23:20 with 1 Cor. 10:4; also, the Angel of the Lord speaks as

God and is recognized as God [e.g. Judg. 13:21-22], but is also distinguished from God [Zech. 1:12-13],

showing him to be a separate member of the Trinity). As the Angel of the Lord, Christ was God’s

messenger (Gen. 16:7-14), an instrument of judgment (2 Kgs. 19:35, 1 Chr. 21:16), and a helper to God’s

people (1 Kgs. 19:7).

THE INCARNATION OF THE SON

Jesus’ conception was a supernatural act. His mother Mary was a virgin until after Jesus was born (Matt.

1:22-25). He had no human father, but was conceived by the Holy Spirit (Luke 1:30-35). Jesus was thus

fully human, but did not inherit a sin nature from Adam (Rom. 5:12-14; 1 Cor. 15:21-22, 45).

Jesus’ incarnation is described by Paul as an “emptying” (Php. 2:7). This should not be understood as

Christ having given up his divine attributes, but as a reference to his taking on the form of humanity.

Christ’s kenosis was a change in his role and status, not in his nature. He remained fully God, but

temporarily set aside the privilege of exercising certain divine attributes.

The relationship of Jesus’ two natures (divine and human) should only be explained in such a way that

neither one is diminished. To say that Jesus only appeared human or that he was similar to God but not

the same as God are two examples of inadequate explanations. It should also not be said that Jesus’

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divine and human natures fused into one mixed nature. Christ is one person, but fully divine and fully

(and perfectly) human: “to be acknowledged in two natures, inconfusedly, unchangeably, indivisibly,

inseparably; the distinction of natures being by no means taken away by the unity, but rather the

property of each nature being preserved, and concurring in one Person and one Subsistence, not parted

or divided into two persons, but one and the same Son, and only begotten, God the Word, the Lord

Jesus Christ” (Chalcedonian Definition, 451 AD).

THE WORK OF THE INCARNATE SON

Jesus’ incarnation was a fulfillment of prophecy, as the long-promised Messiah came into the world.

While in the flesh, Jesus spoke the Word of God, healed all manner of ailments, performed other

miracles, and provided an example for men to follow (John 13:15, 1 Pet. 2:21, Heb. 4:15).

However, Jesus’ most important deeds on earth were his crucifixion and subsequent resurrection (1 Cor.

15:1-3). Jesus’ death made atonement for sin by absorbing God’s wrath on behalf of sinners. In this

manner both God’s justice and his mercy were demonstrated (Rom. 3:21-26). By his crucifixion Jesus

appeased the wrath of God (Rom. 5:6-10) and redeemed his people from their sins (Gal. 3:13-14) by

presenting himself as a ransom to God (Mark 10:45, 1 Tim. 2:6). The atonement he provided was as a

substitute for sinners, taking the punishment we deserve and thus taking away the penalty of our sins.

This is the reason Jesus came into the world—to take away sins (1 Jn. 3:5), and in so doing to destroy the

works of the devil (1 Jn. 3:8, Heb. 2:14-15).

Jesus was crucified, dead, and buried, but rose again from the dead. His resurrection was the proof that

God accepted his payment for sin. He was declared to be the Son of God in power (Rom. 1:4), and

became the firstfruits for all believers, who in their resurrection will be made like him (1 Cor. 15:20-23,

42-49). Jesus’ resurrection is necessary for believers to be justified before God (Rom. 4:25).

THE WORK OF THE RISEN SON

Following his resurrection, Jesus spent forty days on earth, after which he ascended to heaven (Acts 1:9-

11), where he now sits at the right hand of the Father (Eph. 1:20, 1 Pet. 3:22). His current work involves

building the church (Matt. 16:18) of which he is head (Eph. 5:23, Col. 1:18) by giving gifts (Eph. 4:7-8 ff.),

sustaining the body (Eph. 5:29), and interceding for believers (Rom. 8:34, 1 Jn. 2:1). Additionally, he is

sustaining creation (Col. 1:17), preparing a heavenly home for believers (John 14:3), and waiting to come

again (Ps. 110:1).

At his second coming, Christ will gather his church to himself (1 Thes. 4:16-17), rule as King for a

thousand years (Rev. 20:1-6), hand the kingdom over to the Father (1 Cor. 15:24), and reign eternally in

the New Jerusalem (Rev. 22:3-5).

THE OFFICES OF THE SON

Jesus, as the promised Messiah, fulfilled key offices: Prophet, Priest, and King. As a prophet like Moses

(Deut. 18:15-19) he speaks the Word of God with authority (Luke 4:31-32). As a priest in the order of

Melchizedek (Heb. 7-8) he makes atonement for sins (Heb. 10:11-14). And as a King like David (2 Sam.

7:12-16) he rules over his church and will one day rule over all the earth (Eph. 1:20-23).

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ON GOD THE SPIRIT (Pneumatology)

God the Holy Spirit is the third member of the Trinity. He is equally God, along with the Father and the

Son, and is his own person as well.

THE DEITY OF THE SPIRIT

The Holy Spirit’s deity is affirmed in a variety of ways in Scripture. Building on the previously

demonstrated deity of the Father and the Son, the Spirit’s inclusion in the New Testament’s Trinitarian

formulas (e.g. Matt. 28:19, 2 Cor. 13:14, 1 Pet. 1:2) implies His equal deity to theirs. The Spirit is also

connected directly in association to both Jesus (e.g. John 15:26, Acts 16:7, Gal. 4:6, Php. 1:19) and the

Father (e.g. 1 Cor. 6:11, Rom. 8:11). New Testament authors attribute Old Testament quotes spoken by

Yahweh to the Holy Spirit (compare, for example, Acts 28:25-27 with Isa. 6:8-10). Ananias is said both to

have lied to the Holy Spirit and to God (Acts 5:3-4). The seriousness of the sin of blasphemy against the

Holy Spirit indicates his divine nature (Matt. 12:31-32).

Additionally, the Spirit is shown to possess divine attributes himself. He is omniscient, knowing even the

thoughts of God (1 Cor. 2:10-11). He is omnipresent (Ps. 139:7). His omnipotence is demonstrated

through his work in creation (Gen. 1:2, Ps. 104:30). He is the giver of life (Job 33:4).

THE PERSONALITY OF THE SPIRIT

Since the biblical words that are translated as “Spirit” can also be translated as “wind” or “breath”

depending on context, it may seem on the surface that the Holy Spirit is merely an impersonal force.

However, he is presented in Scripture as possessing full personhood, just like the Father and the Son.

He possesses the attributes of a person. He has emotion (Eph. 4:30, Isa. 63:10, Heb. 10:29). He has an

individual will (1 Cor. 12:11; Acts 15:28, 16:6-7). He has intelligence (Rom. 8:27, 1 Cor. 2:11). He has the

ability to speak (Acts 8:29, 13:2). He works in conjunction with the Father and Son, who are persons (1

Cor. 2:12, 2 Cor. 5:5, Eph. 2:18, 1 Tim. 3:16, 1 Jn. 5:6-8).

THE WORK OF THE SPIRIT

In the Old Testament. The Holy Spirit was present at creation (Gen. 1:2) and an active participant in it

(Ps. 33:6, Isa. 40:12-13). He inspired the writers of Scripture, sometimes through direct speech or visions

(Ezk. 2:2, 8:3) and other times through the process later described as “carrying along” (2 Sam. 23:2, 1

Pet. 1:10-11, 2 Pet. 1:21). At times he is said to be in or upon a person (Num. 11:25-26, 27:18; Judg.

3:10, 6:34; 2 Chr. 15:1, 20:14), though this was not always permanent (1 Sam. 16:13-14, Ps. 51:11). He

enables some to accomplish important and incredible tasks (Ex. 31:3, 35:31; Judg. 14:6, 15:14; Mic. 3:8).

He is featured heavily in certain portions of OT prophecy, with regard to his future work among Israel

(Ezk. 37:14, 39:29; Joel 2:28-29, Isa. 32:15) and with regard to the coming Messiah (Isa. 42:1 ff.).

In Jesus’ life and ministry. The Holy Spirit was the agent of Jesus’ conception (Matt. 1:18-20, Luke 1:35).

He came upon Jesus at his baptism (Matt. 3:16). He led Jesus into the wilderness where he was tempted

by Satan (Matt. 4:1, Mark 1:12). Jesus’ ministry was evidence of the Spirit’s work in him (Matt. 12:15-21,

Luke 4:18). Jesus rejoiced in the Holy Spirit (Luke 10:21) and promised his followers that they too would

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one day receive the Holy Spirit (Luke 11:13, John 14:15-31, Acts 1:5). Jesus’ death was empowered by

the Spirit (Heb. 9:14).

In the early church. At Pentecost, the church first received the Spirit as Jesus had promised (Acts 2:1-21).

This indwelling was evidenced first through speaking in tongues (Acts 2:4-11), and continued to manifest

itself in a variety of signs and wonders (Heb. 2:3-4, 2 Cor. 12:12). Wherever the gospel message was met

with faith the Holy Spirit accompanied it, often with the gift of tongues as an identifying sign (Acts 8:14-

16, 9:17, 10:44-48, 19:1-6).

In the salvation of believers. The Holy Spirit convicts people of their sin (Jn. 16:8), enables men to believe

the gospel message (1 Thes. 1:6, 1 Cor. 2:14), gives new life in regeneration (John 3:5-8, Tit. 3:5, Gal.

4:29), indwells the believer (Rom. 8:9, 1 Cor. 3:16, 2 Tim. 1:14, 1 Pet. 4:14, 1 Jn. 3:24), seals the believer

(Eph. 1:13, 2 Cor. 1:22), and baptizes all believers into the Body of Christ at the point of conversion (1

Cor. 12:13).

In the lives of Christians. The Holy Spirit is active in the lives of all believers due to his indwelling. He

works for the sanctification of believers (2 Thes. 2:13, 1 Pet. 1:2, 2 Cor. 3:18, Eph. 2:22), enables them

for service (Rom. 7:6), produces fruit in the lives of those who walk in him (Gal. 5:16-25), fills those who

are obedient to him (Eph. 5:18), promotes and provides unity in the church (Eph. 4:3-4), works through

the Word of God (Eph. 6:17), directs believers’ prayer lives (Eph. 6:18, Jude 20), and prays for believers

himself (Rom. 8:26-27).

THE GIFTS OF THE HOLY SPIRIT

The NT teaches repeatedly (almost entirely in Paul’s epistles) that all believers receive spiritual gifts

whereby they can serve the body of Christ (e.g. Rom. 12:6, 1 Pet. 4:10). The most common

interpretation of these gifts in most evangelical churches today is that they are special abilities given to

each believer so that each one is enabled to perform his life of service to God. However, a more

favorable interpretation might be to view these “gifts” (Gk. Charismata, something freely given) not as

abilities or talents but as ministry opportunities given by the Holy Spirit for the building up of the church.

There are a number of uses of charismata that do not fit the typical interpretation (e.g. Rom. 1:11, 1

Tim. 4:14, 2 Tim. 1:6), but do fit this view of the charismata as ministry opportunities. The lists of

spiritual gifts in the NT (Rom. 12:6-8; Eph. 4:11; 1 Cor. 12:8-10, 28-30) should be interpreted in this

manner, as opportunities that people may be given to serve the church, not necessarily as abilities given

by God (though some of the more miraculous gifts, such as those in 1 Cor. 12:8-10, would of course also

involve the giving of special abilities to carry out those ministries, and all believers are empowered for

all aspects of Christian living by the Spirit, as described above).

In light of this interpretation, the cessation of the miraculous sign gifts can also be inferred. These gifts

were foundational for the church, authenticating the new gospel message and the ministry of the

Apostles (Eph. 2:20, Heb. 2:3-4, 2 Cor. 12:12; Acts 10:44-48, 15:7-9). With the Apostolic era having long

since ceased (as well as the canon of Scripture having been completed and spread widely throughout

the church), the sign gifts of that era are no longer necessary. Thus believers are no longer given

opportunity to employ these gifts in the service of the church. Additionally, the gifts of tongues and

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prophecy as described in the NT are completely different from the alleged manifestations of these gifts

practiced by modern-day Charismatic and Pentecostal believers.

A full reading of Joel 2:28-32 shows that at least some of the miraculous sign gifts will one day be

reinstated as a part of God’s future workings (begun at Pentecost, but to be completed later).

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ON SPIRIT BEINGS (Angelology)

Throughout the Scriptures, the existence of spiritual beings broadly known as angels is evident. These

beings play numerous significant roles in the storyline of the Bible, both for good and evil. Numerous

details are given about the identity and work of the angels.

ANGELS

Angels have not existed from eternity past, but are created beings (Gen. 1:1-2, Ps. 148:2-5). The precise

details of their creation are not revealed in Scripture, but it is clear that they existed prior to the

creation of the world (see Job 38:6-7; apparently the creation of angels was accomplished when God

“created the heavens” in Gen. 1:1, but prior to the creation of the earth). Angels were originally created

good (Gen. 1:31), but some rebelled (discussed below in sections on Satan and Demons). The “holy”

(Mark 8:38) and “elect” (1 Tim. 5:21) angels did not rebel, but remained loyal to God. Generally, when

Scripture speaks of angels, it is referring to these good beings (though there are occasional exceptions,

which are clearly denoted—e.g. Matt. 25:41 and Rev. 12:9).

Angels exhibit intelligence, emotions, and will (1 Pet. 1:12, Luke 2:13-14). Though they are capable of

appearing in bodily form on earth, angels are spirit beings who dwell in heaven (Heb. 1:14, Luke 2:15, 1

Pet. 3:22, Matt. 22:30). In one sense angels are considered a higher form than humans in their earthly

state (Heb. 2:7-9, 2 Pet. 2:10b-11), though in another sense God places mankind above angels with

regards to his redemptive purposes (Heb. 1:14, 2:16; 1 Pet. 1:12; 2 Pet. 2:4; Jude 6; 1 Cor. 6:3). Angels

are not to be worshipped (Col. 2:18, Rev. 19:9-10).

The Bible includes accounts and descriptions of a wide variety of angelic works. Angels are involved in

executing judgment (Gen. 19:1, 13; 1 Chr. 21:15; Ps. 78:49; Matt. 13:49), guiding and guarding believers

(Gen. 24:40; Ex. 23:20; Ps. 91:11; Dan. 3:28, 6:22; Acts 8:26, 12:7), praising God (Pss. 103:20, 148:2), and

providing revelation from God (Zech. 4:1). Angels were especially involved in the life of Christ—in the

circumstances surrounding his birth (Matt. 1:20-21, 2:19-20; Luke 1:26-38), ministering to him after his

temptation (Matt. 4:11), strengthening him in his suffering (Luke 22:43), and at his resurrection (Matt.

28:2, John 20:11-13). Angels will also be heavily involved in future events, as instruments of judgment

during the tribulation and at the return of Christ (Matt. 25:31; Mark 8:48; Rev. 8-10, 19:14, 19:17).

The Bible also mentions spiritual beings called Cherubim and Seraphim. Cherubim guarded the Garden

of Eden after the fall (Gen. 3:24) and are often associated with God’s presence and his throne (Ex. 25:22,

26:31; Ezk. 10:1-22). Seraphim are mentioned only in Isaiah 6:1-6, where they are seen worshiping God

and cleansing the prophet from sin. It is likely that Cherubim and Seraphim are types of angels, although

this connection is not explicitly made in Scripture.

There are also ranks among angels, as there is at least one archangel (1 Thes. 4:16). Two angels in

Scripture are named: Michael (Dan. 12:1, Jude 9, Rev. 12:7) and Gabriel (Dan. 9:21; Luke 1:19, 26).

SATAN

Satan (a title meaning “adversary” but often used theologically as a proper name) is the enemy of God.

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He is also known as Lucifer (“Morning Star”), the devil, and the evil one. Ezekiel 28:11-19 and Isaiah

14:12-17, though addressed to wicked earthly kings, can also be interpreted as describing the fall of

Satan. (Similarly, Psalm 45 begins by addressing a good earthly king and transitions to speaking about

the Messiah.) Though originally a good angel, he was cast out of heaven for his prideful exaltation of

himself over God. This fall happened prior to his temptation of Eve in the Garden through the means of

the serpent (Gen. 3:1-15, 2 Cor. 11:3, Rev. 12:9).

He currently acts as the ruler of this world (Eph. 2:2, Matt. 4:8-9, John 12:31). He blinds the minds of

unbelievers (2 Cor. 4:4), keeps the Word of God from being planted in some (Luke 8:12), and deceives

the nations (Rev. 20:3). He opposes believers through temptation (1 Thes. 3:5, 1 Cor. 7:5), by derailing

godly plans (1 Thes. 2:18), by sowing tares among the wheat (Matt. 13:38-39), and by accusing of sin

(Rev. 12:10). He is a liar (John 8:44) who often appears righteous (2 Cor. 11:14-15). He opposed the

ministry of Christ in a variety of ways, including temptation (Matt. 4:1-11), attempting to derail his plans

(16:21-23), and entering into Judas (John 13:27).

Satan will be finally and fully defeated when he is cast into the Lake of Fire (Rev. 20:7-10). He has

already been effectively defeated through Christ’s work on the cross (Heb. 2:14, Col. 2:13-15) and

believers can actively defeat his attacks through faith (Jms. 4:7, 1 Pet. 5:8-9).

DEMONS

Demons are evil spirit beings (Luke 10:17-20), under the authority of Satan (Rev. 12:7, Matt. 12:24).

They appear to have taken the same path toward evil as Satan, beginning as angelic beings but falling

due to pride (Jude 6), presumably under the leadership of Satan.

Demons are involved in Satan’s work on earth. They can afflict mankind in a variety of ways; this was

particularly seen during the earthly ministry of Christ (e.g. Matt. 4:24, 12:22). Occasionally demons will

completely overtake a person; this is often described as demon possession (e.g. Matt. 8:28). New

Testament believers are never described as demon-possessed, and are never commanded to cast

demons out of other believers. This, coupled with God’s protection of believers from evil (1 Jn. 5:18-19),

leads to the conclusion that a believer cannot be demon-possessed in the manner seen in the gospels

and Acts.

Though some demons are currently experiencing punishment (2 Pet. 2:4, Jude 6), others are more active

in the world. However, all demons will be ultimately judged by being cast into the lake of fire (Rev. 20:7-

10, Matt. 25:41).

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ON MANKIND (Anthropology)

Mankind is a special created being; as God’s final creative act man is in a sense the “crowning jewel” of

creation. God created man in a specific manner, with a specific nature, and for a specific purpose.

CREATION

Man (a catch-all term encompassing both men and women) was created on the sixth day of the creation

week, as a direct and special creative act of God (Gen. 1:26-2:25). A straightforward and literal reading

of Scripture does not allow for man to have come about as a result of evolutionary processes, theistic or

otherwise.

NATURE

Man was created in the image and after the likeness of God (Gen. 1:26-27), a designation not given to

any other created being. This designation means that man possesses traits similar to God. While the

precise manner of the image of God in man has been heavily debated (often tying it to man’s abilities in

communication, creativity, spirituality, or other traits), the book of Genesis directly ties the image of

God in man to man’s authority over the earth and its other inhabitants, as well as to the relational

nature of the Trinitarian God (“Let us make man in our image…”). Being made in God’s image also

provides an inherent dignity and worth to all people (Gen. 9:6, Jms. 3:9).

Mankind was created male and female, with the creation of woman following that of man (Gen. 2:18-

25). Male and female both bear the image of God and are equal in value and in personhood. However,

Scripture also clearly delineates differences in role for men and women (Gen. 2:18, 23; Eph. 5:21-33; 1

Tim. 2:12-14), and those differences ought to be maintained and celebrated. The union of man and

woman in permanent, monogamous marriage was instituted by God in the beginning as the appropriate

forum for expressing human sexuality, which in turn reflects the image of God in mankind (Gen. 1:27,

2:24; Matt. 19:4-6; Rom. 7:2-3; Heb. 13:4).

Man is a bipartide being, consisting of both body and spirit (material and immaterial). The spirit of man

is also referred to in Scripture as the soul, and the two terms are used interchangeably (e.g. John 12:37

& 13:21; Gen. 35:18 & Eccl. 12:7). While man is sometimes referred to as having body, soul, and spirit

(e.g. 1 Thes. 5:23), this appears to be done for emphasis and not to distinguish three separate

components. The spirit/soul of man, as an immaterial component, is able to exist apart from the body

(Matt. 10:28).

PURPOSE

Man’s purpose is multi-faceted, though it is entirely encompassed by the overarching purpose of

glorifying God (Isa. 43:7). Essentially, man is to exercise authority over the earth as a good steward (Gen.

1:27-30), and he is to obey God and do good works (Gen. 2:15-17, Lev. 22:31, Eccl. 12:13, Eph. 2:10). By

doing these things, man honors God as his creator and thus fulfills his fundamental purpose.

FALL

Although man was created good and righteous (Gen. 1:31), the subsequent fall into sin (Gen. 3:1-24)

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tarnished the goodness of man and introduced sin and death (Rom. 5:12-14). However, the fall into sin

did not remove the image and likeness of God in man (Jms. 3:9). The concept of sin and its effects on

man is explored further in the section on hamartiology.

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ON SIN (Hamartiology)

Sin is any failure to meet God’s standards, whether in thought, action, inaction, or nature. Sin is the

central problem of humanity, as it is what has brought about separation between man and God. The

Scriptures teach clearly about the origins, effects, and consequences of sin.

THE ORIGIN OF SIN

Sin in mankind originated with Adam and Eve in the Garden of Eden. Having been commanded by God

not to eat of the tree of the knowledge of good and evil, Adam and Eve broke this command after Eve

was tempted to sin by the satanically-empowered serpent (Gen. 3:1-13). This sin was subsequently

spread to all of humanity, who came after Adam and Eve (Gen. 4:1-16, Rom. 5:12). Though God was

sovereign over these events, he should in no way be seen as the author of sin (Deut. 32:4, Jms. 1:13).

THE EFFECTS OF SIN

Sin brought with it a multitude of negative effects. God told Adam and Eve that they would suffer

through the pain of childbearing and through the cursed earth (Gen. 3:16-19). Due to sin, all of creation

has been “subjected to futility” and awaits its redemption (Rom. 8:19-22).

Sin brought forth death in mankind, just as God promised would happen (Gen. 2:17). This includes both

physical death, which was brought about gradually (Gen. 5:5), and spiritual death, which occurred

immediately and under which all unregenerate men still exist (Rom. 5:12, 6:23; Eph. 2:1-3). Sin also

caused a separation in fellowship between God and man (Gen. 3:22-24, Eph. 2:11-12).

Being dead in sin, mankind is now found in a state of total depravity. This means that sin has effected

every area of man’s being, including the actions, mind, and will (Rom. 3:9-20, 7:18; Tit. 1:15; Jer. 17:9).

This does not mean that man is completely unable of doing anything good in some sense, but that he

cannot do any spiritual good in order to effectively mend his severed relationship with God (Rom. 8:8,

Isa. 64:6). Apart from God’s intervention, man cannot be made righteous before him.

All men inherit guilt through Adam; it is through him that all sinned and all are condemned (Rom. 5:12-

14, 18-19). All natural-born men also inherit corruption, or a sin nature, via Adam’s act. This is why

people are inherently sinful; no man is without sin because all are born into it (Ps. 51:5, Rom. 3:23).

Sin also brings about consequences in society by causing conflicts between people and by leading

people to commit crimes and unjust acts (Rom. 13:3-4, Jms. 4:1-2).

PUNISHMENT FOR SIN

God hates sin (Isa. 61:8). People who have not experienced the salvation that God offers through Christ,

who die in their sins, will remain in a state of separation from God forever and will suffer condemnation

under God’s wrath (John 3:36). The final punishment for unrepentant sinners will be the same as that of

Satan and the demons; they will be cast into the lake of fire and kept out of the new heavens and earth

(Rev. 20:15; Matt. 25:41, 46). This will be a place of eternal suffering (Rev. 14:10-11, Dan. 12:2, Mark

9:47-48) with varying degrees of punishment (Matt. 11:21-23, Luke 12:47-48, Rev. 20:12-13).

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ON SALVATION (Soteriology)

God has chosen to save people from their sins through the work of Christ on the cross. The Scriptures

provide a number of steps which God has ordained in order for this salvation to be accomplished in the

lives of people.

ATONEMENT FOR SIN

Jesus, in his death on the cross, made atonement for sin. Atonement is a covering over of sin which

removes the sinner’s guilt (expiation) and in turn removes God’s wrath and reconciles the sinner to God

(propitiation). His death satisfied God’s justice (1 Jn. 2:2) and provided redemption for sinners (Eph. 1:7,

Col. 1:14, Gal. 3:13). Jesus takes on the believer’s sin, who in turn receives Jesus’ righteousness (2 Cor.

5:21). The atonement should be viewed as penal and substitutionary in nature, meaning that Christ

effectively took the punishment which sinners deserved (Isa. 53:5-6). While some of the other

atonement theories have merit, they should be viewed in light of the penal substitution offered by

Christ. For example, Christ’s death did pay a ransom (Matt. 20:28, 1 Tim. 2:6, 1 Pet. 1:18), though it was

paid to God and not to Satan. Likewise, Christ’s death provides victory over the works of the devil (1 Jn.

3:8), but does so by taking away sin (1 Jn. 3:5), removing the devil’s power of accusation.

Christ’s atonement is sufficient to save all, but salvation is not universal, as God has willed that only

those who are called to believe will be saved by the atonement (1 Tim. 4:10, 1 Cor. 1:21).

ELECTION AND CALLING

In order for man to be saved, he must be chosen by God unto salvation. This election (or predestination)

is an act of grace, unmerited by the sinner and given according to God’s grace and pleasure (Eph. 1:3-6;

Rom. 8:33, 9:6-24; 1 Cor. 1:26-31). God’s foreknowledge of salvation (Rom. 8:29, 1 Pet. 1:2), then, is

based upon his will and not on any foreseen merit in the believer. God’s election is unknown to humans,

but is made known through the work of the Spirit in conversion.

Those who are chosen are effectively called by God, and this effective calling always leads to salvation

(Rom. 8:30). The preaching of the gospel message is the means by which this calling occurs (2 Thes.

2:13-14). Due to the effective calling of God, the preaching of the gospel will not ultimately be rejected

by any who are God’s elect.

REGENERATION AND CONVERSION

Regeneration is the act by which a sinner, who is dead in his sins, is born again, given new life by the

Spirit of God. It is not an act of man, but occurs solely by the grace of God (John 1:13, 3:3-8; 1 Pet. 1:23).

By the act of regeneration a sinner is brought from spiritual death to spiritual life (Eph. 2:4-5, 1 Cor.

1:30). Because a spiritual work of regeneration is required in order to believe in the gospel, regeneration

must in some sense precede one’s profession of faith (Rom. 3:11, 1 Cor. 2:14, John 6:44-65). In a

practical sense the precise moments of one’s regeneration and conversion can sometimes be difficult to

distinguish. However, genuine regeneration always results in saving faith (1 Jn. 5:1).

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The sinner who believes the gospel message, repents of his sins, and trusts in Christ will be saved. This is

what is called conversion. It is accurate to say that salvation occurs in the life of the believer by faith

alone, apart from any required good works (Eph. 2:8-9, Rom. 1:16-17). However, in the New Testament

the call to believe is often accompanied by a call to repentance (Mark 1:15; Acts 2:37-41, 20:21; 2 Tim.

2:25), demonstrating that repentance is itself a part of genuine faith. Repentance is a turning from sin to

God. Saving faith is also more than just knowledge of the truth (Rom. 1:32, Jms. 2:19), though it must

involve knowledge of the gospel (Rom. 10:14). Saving faith involves repentantly coming to Christ (John

3:16-21, Matt. 11:28-30), trusting in him as the only way to salvation.

JUSTIFICATION AND ADOPTION

The one who is given new life in Christ and saved from his sins receives the gift of justification.

Justification is a legal act of God in which he declares our sins to be forgiven and pronounces us

righteous in his sight. Justification is a free gift, given to those who believe (Rom. 3:28); sinful man

cannot earn justification before God (Rom. 3:20). It is the inevitable destination of those who are chosen

and called by God (Rom. 8:30). Justification exempts the believer from any form of condemnation

before God (Rom. 8:33-34), since the believer is forgiven of his sins and given the imputed righteousness

of Christ (Rom. 4:3-6, 5:15-17).

In addition to justification, the saved believer also receives the gift of adoption, whereby he is made a

son of God. Not all people are children of God (Eph. 2:3), but only those who believe (Gal. 3:26). Those

who are sons of God are heirs of the promises of God in Christ (Gal. 4:4-7, Rom. 8:14-17).

SANCTIFICATION AND PERSEVERANCE

All believers have been sanctified (set apart) in a positional sense (1 Cor. 1:2, 6:11; Heb. 10:10), and are

progressively sanctified in a practical sense (Heb. 10:14). This is the process by which the believer is

made holy, in submission to the Holy Spirit and obedience to the Word of God (John 17:17, 1 Pet. 1:14-

16, Ps. 1:1-2). All who are truly in Christ will experience some measure of sanctification in life (1 Jn. 3:4-

11). Progressive sanctification is a cooperative effort between man and God (Php. 2:12-13; 1 Thes. 4:3,

5:23). It continues throughout life, not reaching its culmination until the believer reaches the glorified

state.

Genuine believers will persevere in faith as they are kept by God (1 Pet. 1:5, 2 Tim. 2:13). Therefore all

believers are secure in Christ; those who are saved will not lose their salvation (John 6:38-40, 10:28-29).

GLORIFICATION

In the glorified state a believer is free from sin entirely and made perfect in holiness (1 Jn. 3:2, Heb.

12:23). This occurs either at the believer’s death or at the return of Christ (Rom. 6:7, Php. 1:7), and

continues on in the resurrection (1 Cor. 15:50-57). Glorification is the end result and ultimate goal of

salvation, and is the destiny of all who are being saved (Rom. 8:30).

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ON THE CHURCH (Ecclesiology)

The body of believers known as the church is God’s instrument for proclaiming his message during the

present age. The church is defined in two ways. There is the universal church, encompassing all

believers, as well as local bodies which are also called churches. Scripture describes what the church is

on a theological level and models and commands what the church ought to be on a practical level. The

word church refers to those who are “called out” by God from among humanity.

THE UNIVERSAL CHURCH

The universal church consists of all believers in Christ, regardless of their particular practices or

affiliations. The church began at Pentecost (Acts 2) and will remain until the return of Christ (Matt.

16:18). The church is distinct from the nation of Israel, and is itself not tied to any one nation or

people—a mystery which was hidden in the Old Testament but made manifest in New Testament times

(Eph. 3:1-6, Col. 1:24-27). Jesus Christ is the head of the church (Eph. 5:23-24, Col. 1:18), and no human

person should take this title for himself.

THE LOCAL CHURCH DEFINED

Localized groups of believers who join together in order to fulfill the great commission (Matt. 28:19-20)

are also referred to as churches (eg. 1 Cor. 1:2, 4:17; 1 Thes. 1:1; Phm. 2; Rev. 2:1). These churches seek

to obey God by evangelizing the lost (2 Cor. 5:18-21), building up believers in the faith (1 Thes. 5:11-14),

and equipping believers for ministry (Eph. 4:12). Local churches are to meet regularly to fulfill these

purposes and to practice corporate worship (Heb. 10:24-25).

LOCAL CHURCH LEADERS

The headship of Jesus Christ is exercised in local bodies through mature Christian leaders. Two types of

leaders are mentioned in the New Testament: elders and deacons. Elders must meet the qualifications

set forth in 1 Timothy 3:1-7 and Titus 1:5-9. Elders are the primary spiritual leaders of the church (Acts

6:4), responsible for teaching and leading the church members (1 Tim. 5:17). The role of the elder is

likened to that of a shepherd (1 Pet. 5:1-5). Elders are also referred to as overseers/bishops (1 Tim. 3:1)

and pastors (Eph. 4:11). The office of elder is restricted to male candidates, both by exhortation as well

as by example (1 Tim. 2:12-15).

Deacons are to meet the requirements set forth in 1 Timothy 3:8-13. They serve alongside the elders

(Php. 1:1) in meeting the needs of the church. Whereas the elders are primarily concerned with meeting

the spiritual needs of the church, deacons minister primarily by serving the physical needs of the

congregation (as implied by their title and modeled in Acts 6:1-6).

Although local churches are to be led by elders and deacons under the lordship of Christ, this does not

mean that the congregation has no role in directing the church. The NT presents the congregation as

involved in church discipline (Matt. 18:17, 1 Cor. 5:4-5), in the appointment of leaders, missionaries, and

other workers (Acts 6:3, 13:1-3; 2 Cor. 8:19), and in studying and affirming doctrinal matters (Acts 15:22-

23; Rom. 16:17).

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CHURCH ORDINANCES

All churches are to practice two ordinances: baptism and communion. Baptism ought to be practiced by

immersion (Acts 8:36-39), symbolizing the death, burial, and resurrection of Christ, as well as the death

of the believer to the world and his life in Christ (Rom. 6:3-4, Col. 2:12). Through baptism the believer

identifies with Christ and the church (Gal. 3:27, Eph. 4:5). Baptism is not a saving ordinance, but

represents the believer’s saving faith (1 Pet. 3:21-22). For this reason, it is to be administered only to

those who have first come to faith in Christ (as modeled in Acts 2:37-41 and in every other NT text in

which baptism is administered).

Communion (also known as the Lord’s Supper) was instituted by Christ at the Last Supper (Luke 22:14-

23, Matt. 26:26-29). The church partakes of bread and wine in order to commemorate the death of

Christ. This ordinance is to be taken carefully and introspectively by believers, in unity with each other (1

Cor. 11:17-32).

AUTONOMOUS CONGREGATIONS

The ministry of the apostles was foundational (Eph. 2:20) for the establishment of the church and the

writing of the Scriptures. The apostles held authority over local congregations (1 Cor. 12:28). In the post-

apostolic age, there is no biblically designated human authority over individual local congregations.

While churches may partner together for greater effectiveness and fellowship in ministry, formalized

denominations with hierarchical leadership are not necessary for local churches. The NT picture is one of

autonomous local congregations (e.g. 2 Cor. 8:1-2, 19, 23), voluntarily cooperating together but not

under any external authority other than the apostles.

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ON FUTURE EVENTS (Eschatology)

God has revealed much in Scripture concerning the future return and rule of the Lord Jesus Christ.

Interpretation of prophetic passages should be done in the same manner as other texts in Scripture; a

literal interpretation should be employed unless the text specifically suggests otherwise. Much about

eschatology is left unclear in Scripture (e.g. the precise timing of events, as in Matt. 24:27, 36, 42, 44),

but a rough outline of future events can be ascertained.

THE RAPTURE

Scripture speaks of a “catching up” (or rapture) of believers (1 Thes. 4:15-18). This is when Jesus Christ

will come for his own (John 14:1-3), both dead and living. The dead are resurrected and all who are in

Christ are given new bodies which cannot experience death (1 Cor. 15:50-57). The rapture is imminent,

meaning that it could come at any moment. The events of the Tribulation or other points on the

eschatological calendar do not need to have started in order for the rapture to happen, as it is

presumably the rapture which marks the beginning point of the tribulation.

THE TRIBULATION

The Tribulation is a future seven-year period foretold by the prophet Daniel (Dan. 9:24-27) and

described in further detail in the book of Revelation (Rev. 6-16). The Tribulation is a time of great

difficulty (Matt. 24:15-22), resulting from the judgments of God. During the Tribulation a man known as

the Antichrist will come to power and deceive many (Rev. 13:1-8). However, the Tribulation will also be

a time in which many are saved from around the world (Rev. 7:9-14), and particularly from the nation of

Israel (Rev. 7:1-8).

THE MILLENNIUM

The Tribulation period will end when Jesus Christ returns bodily to the earth and leads the armies of

heaven in victory against the armies of the beast and the false prophet (Matt. 24:29-31, Rev. 19:11-21).

The beast and false prophet are cast into the lake of fire and Satan is then bound for a thousand years

(Rev. 20:1-3). During this thousand year period, Jesus will reign on earth along with resurrected

believers (Rev. 20:4-7, 2 Tim. 2:12, 1 Cor. 6:2). It is during this time that Jesus will restore the kingdom to

Israel (Acts 6:1-7, Rom. 11:25-27) and sit on the throne of David (2 Sam. 7:12-13, Ps. 2:7-8, Isa. 32:1).

The Millennium will be a time of great prosperity (Isa. 35:1-7, Amos 9:13-14), peace (Isa. 2:4, 11:6-9,

19:23-25), health (Isa. 65:20, Zech. 8:4), and true religion (Isa. 2:2-3, 11:10-11; Jer. 31:33-34; Ezk. 40-48).

At the end of the thousand year period, Satan will be released and will deceive many. He will gather an

army to oppose God, but they will be utterly defeated and he will be cast into the lake of fire forever

(Rev. 20:7-10). After this, the Great White Throne judgment will occur. All of the unbelieving dead are

resurrected and judged according to their deeds; all whose names are not written in the lamb’s book of

life are cast into the lake of fire (Rev. 20:11-15). This judgment is different from the bema seat

judgment, in which believers are rewarded according to their works (1 Cor. 3:10-15, 2 Cor. 5:10).

THE ETERNAL STATE

Following the Great White Throne judgment, God will institute a new heaven and a new earth (Rev.

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21:1-8, 2 Pet. 3:13), in which all who are saved from their sins will dwell with him. Jesus will dwell in the

New Jerusalem (Rev. 21:9-27), and the river of life will flow from his throne (Rev. 22:1-5). There will be

no death or pain or sadness for all eternity (1 Cor. 15:25-28, Rev. 21:4), and God’s people will dwell

happily with him forever.