WHAT WE BELIEVE @ new3c
GOD
God is eternal, neither having a beginning nor an end (Ps. 90.2; Job. 36.26). He created all that exists from nothing (ex nihilo), sustaining and upholding every molecule of the universe every moment (Ps. 33.6, 9; John 1.3; Col. 1.16, 17; Heb. 1.3; 11.3). As to His relationship with the creation, He is both transcendent (wholly other and independent) and immanent (actively and intimately involved) (Eph. 4.6; Acts 17.25, 28). He is omniscient – all knowing, which includes past, present, and future (free) actions (Job 37.16; I Jn. 3.20; Heb. 4.13; Mt. 6.8), omnipotent – all powerful (Ps. 115.3; Jer. 32.27; 32.17; Lk. 1.37), omnipresent – everywhere present (Jer. 23.23-24; Ps. 139.7-10), and immutable – eternally unchanging (Ps. 102.25-27; Mal. 3.6; Jas. 1.17). He is perfect and holy in all that He is, does, and says (Ps. 18.30; Mt. 5.48; Is. 6.3; I Pet. 1.14-16). He is self-sufficient (Acts 17.24-25), infinite (Rev. 1.8), wise (Rom. 16.27), faithful (Num. 23.19), good (Ps. 106.1), just (Deut. 32.4), merciful (Ex. 34.6), gracious (Ps. 103.8), and loving (I Jn. 4.8). His attributes are never in conflict with one another (cf. Ex. 34.6-7).
He is providentially moving history towards the end(s) that will most glorify Him and spread His fame (Job 14.15; Jer. 10.23; Ps. 75.6-7; Prov. 16.9; 20.24; Amos 3.6; Acts 2.23; 4.28; Rom. 8.28; Rev. 5). In essence, He is the sovereign of the universe (Rom. 11.36; Eph.1.11). He does not have a body like a man (John 4.24), and He is distinct from the creation (I Kings 8.27; 2 Chron. 2.6; Is. 66.1). He is one in essence or existence (Duet. 6.4-5; I Tim. 2.5; Rom. 3.30; Jas. 2.19). Yet, in Scripture we find three persons, all of whom possess the full attributes and existence of deity – Father (Rom. 1.7; Gal. 1.1; I Tim. 1.2), Son (Jn. 1.1-4; Jn. 20.28; Rom. 9.5; Col. 2.9; Heb. 1.3, 8), and Holy Spirit (Acts 5.3-4; 2 Cor. 3.17; Ps. 139.7-8). Yet, there are not three gods, but one God in three persons. This is the wonder of whom we worship – the eternally existing triune God! As we explain below, the three persons of the Holy Trinity are distinct in their personhood and role within the Godhead.
God the Father
Scripture presents the role of the Father in relationship to the Son and the Spirit as the leader and head of the triune Godhead (I Cor. 11.3). He is the chief architect and initiator of the mighty acts of creation (Gen. 1.1; I Cor. 8.6a) and redemption (Jn. 3.16a-b), accomplishing both acts through the Son (Col.16; Jn. 1.17) by the Spirit (Gen. 1.2; Ps. 104.30; Job 33.4; 34.14-15). His superintendence over all His creation moves Him daily to act with general benevolence toward mankind (Mt. 5.45) while also simultaneously pouring out His wrath on mankind for their disbelief of His personal revelation in creation (Rom. 1.18-32). Due to the fact that “from Him and through Him and to Him are all things” (Rom. 11.36), He is the Father of all creation (Eph. 3.14-15; Acts 17.26, 29), but this does not mean He has a fatherly relationship with every person (cf. Jn. 8.34-47; cf. Acts. 17.22-31). Only in and through the person and work of Jesus Christ can individuals be reconciled to Father God, thereby knowing Him in a paternal way (Jn. 14.6; Rom. 8.9-17).
God the Son
Scripture presents the role of the Son in relationship to the Father and the Spirit as the Agent through whom the Father created (Jn. 1.3; Col. 1.16), reveals (Lk. 2.29-32; Gal. 1.12), and redeems (Rom. 3.24; I Cor. 1.30). While the Father ordained and initiated creation and redemption, the chief agent of these two monumental events was and is His Son (Jn. 1.1-3, 12, 17; I Cor. 8.6b; Heb. 1.1-3, 10). Existing from all eternity alongside the Father (Jn. 1.1b), the Son shares fully in the deity of God (Jn. 1.1c; Col. 2.9), yet He has eternally had a different role than the Father and Spirit (Jn. 14.16-17, 26; 16.7-15; 18.11). He is eternally subservient to the Father’s authority within the triune Godhead (Jn. 8.28-29; 14.28; 1 Cor. 11.3). Before His incarnation, the Son was present in the old covenant in types and shadows (Lk. 24.25-27, 44-45; Jn. 5.39; Col. 2.16-17).
Subsequently, the Son took on our full humanity as a baby, being conceived by the Holy Spirit in the womb of a virgin, Mary, not being of the seed of man (Mt. 1.17-25; Lk. 1.26-35; John 1.14). Therefore, when He added humanity to His deity at conception, that full humanity was forever added to His (already) full deity (Lk. 24.39; Jn. 20.25-27; Acts 1.11; Heb. 1.3, 8; Rev. 1.13-17). Thus, these two natures (of deity and humanity) exist in the oneness of His personhood (cf. Chalcedonian definition of A.D. 451).
A direct result of this union of natures was the Son’s sinless life (2 Cor. 5.21; Heb. 4.15; I Pet. 2.22; I Jn. 3.5). A life free of any transgression was possible for Him because He was completely unaffected by Adam’s fall (both immaterially and materially), due to the fact that He has been God the Son from all eternity and uniquely conceived by the virgin Mary (Mt. 1.18-23; Lk. 1.35). Consequently, He was able to accomplish that purpose for which the Father sent Him – namely, to be the sacrificial substitute on the cross for the sins of fallen men, women, boys, and girls (because God’s wrath against sin demands an eternal punishment) (Rom. 3.23-26; cf. Gal. 2.20).
He saves only those who place faith in Him alone for salvation (Acts 4.10-12; Rom. 10.9-13). After being crucified, Jesus was placed in a tomb (Lk. 23.53). But death could not hold Him. Christ rose from the dead three days later (Lk. 24.6-7, 38-43, Jn. 2.19-21). His death and resurrection thus inaugurated a new age of covenantal redemption – not only for humanity (Heb. 8.6-13; 9.1-20; 10.1-18) but also for the entire creation (Rom. 8.19-23; Col. 1.20).
After bodily appearing to His disciples for forty days (Acts 1.3), He ascended to heaven to sit at God’s “right hand” of power (Acts 2.33) where He presently advocates and intercedes for the saints (Heb. 4.12; Rom. 8.34). He will one day return visibly and bodily to consummate His reign on earth (Acts 1.9-11; Rev. 1.7).
God the Spirit
The Scripture presents the Holy Spirit as eternally equal in deity in relation to the Father and the Son (Acts 5.3-4; 2 Cor. 3.17; Ps. 139.7-8). He applies the work of the Father and the Son to our lives as Christians (Jn. 3.6-7; 6.63; Rom. 8.14-17; I Cor. 6.11; 2 Cor. 3.6, 18; Gal. 4.6; Titus 3.5; I Jn. 3.24; 4.13). He performs a unique role in comparison to the Father and the Son (Jn. 14.6, 26; 15.26; 16.7; Rom. 8.16; I Cor. 2.10), yet He does possess those attributes that are unique to the character and nature of God. His chief duty and delight is to reveal Jesus Christ as the crucified and risen Son of God (Jn. 15.26). His role, then, is one of divine humility, never desiring to be the sole focus of the Godhead, but rather the Agent who illumines and exalts the wondrous work of redemption directed by the Father and accomplished by the Son (Jn. 16.7-15).
He regenerates and illumines the heart and mind of every convert to believe in the authority, inerrancy, and infallibility of Scripture (I Cor. 2.13-14; cf. 2 Pet. 1.19-21). He indwells every individual who has placed faith in Jesus Christ for salvation from their sin (Rom. 8.11; I Cor. 3.16; 2 Tim. 1.14), baptizing them into Christ upon conversion (I Cor. 12.13) and empowering them for service (Acts 1.8; 6.10; Rom. 8.1-14). As an extension of such empowerment, He gives gifts to each member of the body of Christ (I Cor. 12.4-14; cf. Rom. 12.4-8) – in the context of the local church – for the express purpose of strengthening its members to lovingly edify one another (I Cor. 12.7, 21-26; I Cor. 13; Rom. 12.9a, 10, 16), live godly lives (Rom. 12.9-21), and testify to the world of the good news of the gospel of Jesus Christ (Acts 2.6-41; I Cor. 14.24-25; cf. Rom. 12.14, 17-21). Such gifts are never given to exalt certain men or women within the body (I Cor. 12.12-25; Rom. 12.3-5).
SCRIPTURE
The Bible is comprised of sixty-six books (thirty-nine in the Old Testament and twenty-seven in the New Testament). It was compiled by a process of recognition (not determination) into a canon (i.e., a rule or standard) by the people of God in attestation to the accuracy and reliability (for faith and practice) of each individual book.
Written by the Holy Spirit through the unique personalities, backgrounds, and perspectives of prophetic men (2 Pet. 1.20-21), the Bible is God’s divine, complete, and sufficient disclosure of truth regarding His person (Ps. 138.2), works (Ps. 33.6; cf. Jn. 1.3), and redemptive plan (Ps. 119.105; Lk. 24.27, 44-45; Jn. 5.39). In the original manuscripts (called autographs), the books of the Bible were perfect in grammar and factual content. Due to the abundance of OT and NT manuscripts, the work of textual scholars, and (most importantly) the providence and protection of the Holy Spirit, we enjoy the same words and experiences of the original audiences.
The timeless truths of the Bible are unable to lead an individual or church body astray (theologically, historically, scientifically, and/or practically) (Num. 23.19; Ps. 12.6; Prov. 30.5). However, as has been the case throughout the history of the church, if any individual or group does not pay careful attention to the rules of grammar and language and/or disregards the study of historical background, historical orthodoxy, and (most importantly) redemptive history (found within Scripture itself), sinful individuals can and will distort Scripture’s plain meaning.
The Bible is infallible (2 Sam. 22.31; Ps. 18.30). Therefore, it is supremely authoritative for all of our thinking, life, practices, and decisions in both the life of the church and as individuals (2 Tim. 3.16-17; Jn. 17.17). In other words, as the Protestant Reformers put it, we believe in the authority of Scripture alone. Because of this, it is sufficient for all the problems and perplexities of a person’s life (Ps. 107.20). The proper method for its interpretation is reading the text in its grammatical-historical-canonical context, in accordance with the author’s intent. The ultimate goal of interpretation is to know God in the face of Jesus Christ – who is concealed in the Old Testament and revealed in the New Testament (Jn. 5.39; Lk. 24.27, 44-45; Col. 2.16-17). A person’s recognition of the Bible as the Word of God takes place by the Holy Spirit’s witness in their heart that it is so (I Cor. 2.13-14).
HUMANITY
Created in the image of God (Gen. 1.27) for the purpose of His glory alone (Is. 43.7; Rom. 11.36), mankind is the greatest of all His created works (Gen. 1.26-27). At creation, God bestowed upon mankind the authority to exercise His kingly rule over all creation on His behalf (Gen. 1.27-30). However, Adam and Eve misused and abused this regal appointment, choosing instead to use their freedom to eat the forbidden fruit from the tree of the knowledge of good and evil (Gen. 3.1-7). Consequently, as the representative head of humanity, Adam caused the entire race to be declared guilty by God of sin (Rom. 5.18a, 19a). His first sin in the Garden, coupled with its horrific consequence – death (Rom. 5.12, 17a) – severely marred all things material and immaterial in creation (Rom. 8.20-22).
Consequently, every individual is born in a state of sin (Ps. 51.5), dead to the things of God (Eph. 2.1-3), and in constant rebellion to His ways and requirements of worship (Rom. 1.18 – 2.27; 3.9-18; 9.29 – 10.3; cf. Jn. 3.19-20). Hence, it is completely accurate to assert that no person – other than Christ – has lived a sinless life (I Kings 8.46; Rom. 3.23; I Jn. 1.8). Every aspect of mankind’s nature is touched by sin (Rom. 7.18a), which means we are completely corrupted (Rom. 3.9-18).
As a result, God’s holy anger is aroused toward each and every individual who has not professed Jesus Christ as his only hope for salvation (Rom. 1.18; 2.5-9; Col. 3.5-6; cf. Rom. 5.9; I Thess. 1.10; 5.9). However, those individuals who place sole faith in the perfect life (I Pet. 2.22), substitutionary death (2 Cor. 5.21), and glorious resurrection (Rom. 10.9) of the God-Man (John 1.14), Jesus Christ, can enjoy relationship with their Creator again (John 14.6; 17.3; Rom. 5.1, 18-19) and move toward the ultimate restoration (Rom. 8.11-23) that will be realized at the end of time when God makes all things new (Rev. 21 – 22.5).
SALVATION
A Brief History
Adam’s sin in the Garden of Eden has resulted in every individual’s relational separation from God (Rom. 5. 12,18a, 19a; cf. Is. 59.2; Deut. 31.17-18; Ezek. 39.23-24; Mic. 3.4). Prior to salvation, no individual cherishes, enjoys, or has the ability to have relationship with God due to their sinful nature and iniquitous choices (Rom. 3.9-18; Eph. 2.1-3). In the OT, God revealed the means by which His people could dwell in His holy presence: blood atonement. As Leviticus 17:11 explains, “For the life of the flesh is in the blood, and I have given it for you on the altar to make atonement for your souls, for it is the blood that makes atonement by the life” (ESV). However, rather than responding in faith to the covenantal promises of God that outlined the parameters of His relationship to them (e.g., Deut. 5.1-3ff.), the people of God in the Old Testament viewed the (Sinai) covenant as an end in itself (cf. Jn. 5.39a) – trusting in their own righteousness, which neither merited salvation (Rom. 7.7-14; Gal. 2.16; 3.10; Heb. 10.1-4, 8; Rom. 3.25b) nor pleased God (Is. 1.10-14; Rom. 9.29 – 10.3). Instead, God intended for Israel to see in the manual of the covenant – His Law – (as well as in the other books of the OT) the future promise of Jesus Christ (Mt. 5.17; Lk. 24.25-27; Jn. 5.39-40; Col. 2.16-17; Heb. 8.13 – 10.22).
Jesus Christ’s sinless life (I Pet. 2.22) – directly due to His unique person [see “God the Son” above] – qualified Him to be “the Lamb of God who takes away the sins of the world” (Jn. 1.29). As our substitute, He died on a cross for our sins (2 Cor. 5.21; I Jn. 2.2; 3.16a). More specifically, we deserved God’s eternal judgment, wrath, and punishment for our transgressions (Rom. 2.5-6, 8-9, 11; Rev. 21.8; cf. I Cor. 6.9-10; Gal. 5.19-21). However, Jesus Christ, in a matter of hours, soaked up the judgment and wrath of God that we eternally deserved (Rom. 3.23-26; I Jn. 2.2; 4.10; cf. Mt. 27.45).
After dying on a cross, Christ’s came back to life from the dead three days later (Mt. 28.1-10; Mk. 16.1-8; Lk. 24.1-49; Jn. 20.1-29; I Cor. 15.4) – a historical event which is both essential to the gospel message and the gospel’s power (to convert and transform a Christian’s life) (Rom. 10.9; 8.11; cf. 1.1, 4, 16-17). Without Christ’s resurrection, Christianity is a hoax and the only viable lifestyle alternative is hedonism (I Cor. 15.1-32).
What Must I Do? What Does It Subsequently Mean?
Individuals who repent of their sins (Acts 3.19; 20.21; 17.30; 2 Cor. 7.10) and place faith alone in Jesus Christ are promised eternal life (Jn. 3.16; Acts 16.31; Eph. 2.8-9; Rom. 1.16; 10.9f.). (Concerning the term repentance, we believe it “is a heartfelt sorrow for sin, a renouncing of it, and a sincere commitment to forsake it and walk in obedience to Christ.” [Wayne Grudem, Systematic Theology (Grand Rapids: Zondervan, 1994), 713.]) Those who trust Christ for salvation are immediately afforded peace with the God with whom they were once at war (Rom. 5.1; cf. 1.18, 24, 26, 28; Ps. 2; Ps. 7.11-16). They are also given the privilege of being called God’s sons and daughters (Gal. 4.6; I Jn. 3.1) and Christ’s brothers and sisters (Heb. 2.11-17).
It’s a Work of God – from First to Last
We also believe it is essential to mention that those who have repented and placed faith in this gospel message could and would never have done so apart from God’s desire, call, and work in their lives (Mt. 11.25-27; Jn. 1.12-13; 5.21; 6.44, 63-65; Rom. 9.15-21; Eph. 1.4-6; 2.1-9; Titus 3.5). In other words, God first initiates His relationship with us (Eph. 1.4; I Jn. 4.19), awakening our spiritually dead hearts unto His Son (Eph. 2.1, 4-5), His triune self (Jn. 17.3, 20-23; 2 Cor. 13.14), our own wretchedness (Rom. 7.24a; I Tim. 1.15; cf. Phil. 3.4-7), and His gospel purposes for our lives (Eph. 2.10; Rom. 12.3-8). However, our response to this drawing is not forced, but rather the most willing and delightful response we’ve ever known (I Cor. 1.18, 24; cf. 2.14; Phil. 3.7-11). However, lest we become proud, God’s special love toward us in these things is not due whatsoever to any qualifications we had prior to His effectual pursuit of us (Rom. 9.11-13; I Cor. 1.26-29; Eph. 2.8-9; 2 Tim. 1.9). This, in essence, is why our salvation is described as pure grace (Eph. 2.8-9; 2 Tim. 1.9). With these truths in mind, we believe that such terms as elect/election (Mt. 24.22, 24, 31; Rom. 8.33; 9.11; 11.7; 2 Tim. 2.10; Titus 1.1; 2 Pet. 1.10), foreknew/foreknowledge (Rom. 8.29; I Pet. 1.2; cf. Rom. 11.2), and predestined (Rom. 8.29-30; Eph. 1.5, 11; cf. Acts 4.28) point to God choosing us in eternity past for salvation, not our choosing of God.
God’s Preservation and Our Perseverance
Should fear or uncertainty tempt our hearts to become anxious about our own ability to maintain our relationship with God subsequent to conversion, we need only remember that because salvation was initiated by God, He also promises to preserve the relationship until our death or His Son’s second coming (Jn. 10.27-30; Rom. 8.29-39; Eph. 1.13-14; Jd. 24-25). However, such preservation by God does not mean the Christian life is one of passivity for the believer. Rather, it intrinsically involves exertion, obedience, and perseverance (I Cor. 9.24-27; Phil. 2.12-13; Heb. 10.23; Jas. 1.22-25; I Jn. 5.1-5) – though none of these merit our salvation (Rom. 3.28; 4.1-5; Eph. 2.8-9; 2 Tim. 1.9). Rather, endurance is the Christian’s response to what Jesus has already accomplished by His death and resurrection (Rom. 6.1-14; Gal. 2.20-21; Phil. 3.10-15). Thus, while such perseverance is not a condition for salvation, it most definitely will be a condition of our Christian lives (Jas. 2.17-26; Heb. 3.6, 14).
Contemporary Challenges
Finally, due to the religious pluralism and inclusivism of our day, it is also necessary to state that other religious roads – though sincerely believed – will only lead to eternal destruction, even if they hold “Jesus” in high regard (cf. Mt. 24.24; 7.13-14, 21-27). Saving truth is neither relative nor determined by individual preference, but is objective and exclusive (Jn. 14.6; 18.37d; Acts 4.12; 2 Jn. 1.9). Those who never hear the message of the gospel are not excused by God for their ignorance at the judgment (Rom. 1.18-21, 25; 2.2, 9, 11-12a, 14-16; cf. Acts 4.10, 12) – which is why the impetus for missions and evangelism is so urgent for the local church (Rom. 10.13-14).
Summary
Therefore, in sum, we believe that salvation is only found in Jesus Christ (Jn. 14.6; Act. 14.12). As the Protestant maxim of the Reformation put it, salvation is by grace alone through faith alone in the person of Jesus Christ alone.
THE CHURCH
The church is the new covenant community of believers in the gospel of Jesus Christ who have been called out by God to participate in His redemptive purposes both presently and forever in the new heavens and new earth (Eph. 1.3-23; Rev. 21.1ff.). It is the visible manifestation of God’s glory on earth, represented in His people (I Cor. 12.12, 27; Eph. 1.22-23; 4.12; 5.29-30; Col. 1.18, 24). The church is the fulfillment of the eschatological Temple spoken of in the OT (Ezek. 40-48) – Christ Jesus being the chief cornerstone (Eph. 2.19-22) and His people the living stones (I Pet. 2.4-8; cf. I Cor. 6.19). Since the first century, local churches have met on the first day of the week to commemorate Christ’s resurrection (Jn. 20.1; cf. I Cor. 16.2; Acts 20.7; Rev. 1.10), hear the word of God proclaimed (I Tim. 4.13; Acts 2.42a), recite redemptive truth in song (Eph. 5.19; Col. 3.15-16), and encourage one another to persevere in gospel living (Heb. 3.12-15; 10.24-39). The Sunday corporate gathering should never be an isolated incident in a Christian’s schedule, but should instead catalyze a greater discipline and desire for fellowship with other church members throughout the week (Acts 2.42, 46-47; Heb. 3.12-13).
Individuals who comprise the local church are called to submit to the oversight and instruction of their pastors/elders (Heb. 13.17; I Thess. 5.12-13). The pastoral leadership is responsible to make certain the body of Christ is faithful to the three essential aspects of what comprises a biblical (and, therefore, true) church. These are as follows: (1) the faithful and accurate proclamation of both the gospel and the Word of God (I Tim.4.13; 6.2d-5; 2 Tim. 4.1-4; cf. Gal. 1.6-12), (2) the regular and proper administration of the ordinances of baptism (Mt. 28.19; Acts 2.38; Rom. 6.3-4; Col. 2.12; cf. Mt 3.14-15) and the Lord’s Supper (I Cor. 11.17-34), and (3) the faithful exercise of church discipline (Matt. 18.15-17; I Cor. 5). The congregation is responsible to hold the pastoral leadership to account if these three areas are not being observed (cf. Gal. 2.11-14).
ESCHATOLOGY
Jesus Christ will return bodily (that is, in person) to the earth (Mt. 24.44; Jn. 14.3; Acts 1.11). His coming will be seen by every eye on the planet, revealing His power and glory (Rev. 1.7; Mt. 24.30). As to when Jesus will return, the NT is clear that it will be a complete surprise (Mk. 13.32, 33b; I Thess. 5.2-3; 2 Pet. 3.10). While the timing of this event may catch Christians off-guard mentally (Mt. 24.37-39, 40a, 41a), it must not catch us off-guard spiritually (Mt. 24.42, 44a; Mk. 13.33a, 37; I Pet. 4.7). We, the church, must be eager and waiting – clinging to the gospel daily – for our bridegroom to return (Rev. 22.17; cf. Mt. 25.1-13; 2 Pet. 3.10-14).
Upon His return, Christ’s power will raise every person who’s ever lived from the dead (Jn. 5.25-26). Subsequently, as the God-ordained Judge of the universe (Mt. 35.31-33; Jn. 5.22-30; Acts 10.42; 17.31; 2 Cor. 5.10; 2 Tim. 4.1), Jesus will enact perfect justice toward both the righteous and the unrighteous based upon how they lived (Mt. 16.27; Jn. 5.22, 26-27; Rev. 2.23; 22.12). Regarding the judgment, the Scriptures seem to indicate degrees of punishment for unbelievers (Mt. 11.22; Lk. 12.47-48; 20.47) and degrees of reward for believers (Lk. 19.17, 19; 2 Cor. 5.10). In sum, those who did not place faith in Christ for salvation will suffer eternally in hell (the lake of fire) forever (Rev. 20.15; 21.8; cf. Lk. 16.22-24; I Cor. 6.9-10; Gal. 5.19-21; Rev. 22.15), whereas those who placed faith in Christ for salvation will enjoy God forever (Jn. 3.16; 10.24-29; 17.3; Rom. 6.23; 10.1-17) in their resurrected bodies (I Cor. 15) in the new heavens and new earth (Is. 65.17-19; 66.22; Rom. 8.19-21; 2 Pet. 3.13; Rev. 21.1-7).