Theological Statement

The Inspiration of the Scriptures

The Scriptures repeatedly declare that God is their author or that they are inspired by Him. "All Scripture is given by inspiration of God [lit. God-breathed], and is profitable for doctrine, for reproof, for correction, for instruction in righteousness" (II Timothy 3:16). We wholeheartedly accept these affirmations and believe that the Scriptures give abundant evidence of their truthfulness.

The exact nature of this inspiration is to be determined from the phenomena of Scriptures and from their didactic [instructional] statements on this subject. We believe that this inspiration is plenary [complete] in nature and thus extends equally to all parts of Scripture. Thus the words of Christ recorded in the Sermon on the Mount are no more inspired than the words of Paul, or those of the prophet Hosea, or those found in the book of Ruth. This inspiration extends not only to moral and spiritual truths, but also to historical and scientific, as well.

Though the Bible is not a scientific textbook nor a text on history, nevertheless, when it makes reference to matters contained within these spheres, the writers still speak as the organs of God and, therefore, what they state in these areas is also inspired and reliable. This is seen in that Christ sets His imprimatur [seal of approval] upon a vast variety of facts recorded in the Old Testament as infallibly true. These include facts from the realm of religion, morality, history, science, and other spheres. This inspiration, as is clearly indicated in the Scriptures, deals not only with the thoughts conveyed but with the words by which these thoughts are conveyed. Therefore, the inspiration of the Scriptures is verbal in nature. Christ has indicated that even "one jot or one tittle shall in no wise pass from the law, till all be fulfilled" (Matthew 5:18). Since the inspiration of the Scriptures is both plenary and verbal, it follows that the Scriptures are infallible in all that they teach. Our Lord declares, "the Scripture cannot be broken" (John 10:35).

The Trinity

The doctrine of the Trinity is a "mystery." This does not mean, as some mistakenly suppose, that we can have only a half-perceived notion about it or that certainty is impossible, but rather the true meaning of the word is that which cannot be know by human discovery but must be understood by divine revelation. The Bible teaches four facts which make up the substance of the doctrine of the Trinity:

The Father is God
The Son is God
The Holy Spirit is God
There is but one God

All four of these facts are incontrovertibly declared in Scripture. These were theologically defined in the early Church by saying that there were three persons in the one essence of the Godhead. The term Trinity was first used by Tertullian, circa 220 A.D. We believe that these persons within the Godhead are one in their nature and are eternal in their being. Since they coexist eternally they are evidently not various modes of existence at various times by the same person.

The Person and Work of Christ

We believe that Jesus Christ is the divine Son of God, the second Person of the Trinity; therefore, equal with the Father and the Holy Spirit. As a divine being He shares with the other members of the Trinity all of the attributes of divinity, both those which are communicable and those which are incommunicable. In the incarnation He took upon Himself the true nature of man. These two natures continue united in His Person, yet ever remain true divinity and true humanity, unmixed and as to their essence, unchanged. In His work, Christ discharges all three of the offices of the Mediator between God and man: those of Prophet, Priest, and King. In both His humiliation and His exaltation He fulfills all things that are required for the salvation of man.

His Death and Resurrection

As our High Priest, both by His death and His intercession on high, Christ has made full atonement for the sins of those whom the Father has given to Him. We believe that the death of Christ was vicarious in nature and effects three different results which devolve upon three separate persons or things. First, it was a propitiation and thus turns aside the wrath of God from the heads of sinners and makes it possible for God to be "well pleased" with them. Secondly, it is an expiation and thus removed or blots out our sin from before the face of God. Thirdly, it provides a reconciliation and this turns the hearts of estranged men back to their God again. Concerning His resurrection, which is the great central fact upon which the Gospel is founded, we believe that Christ upon the third day, arose form the dead and walked out of the tomb with the selfsame body with which He was crucified and yet with different qualities. We believe that the resurrection of Christ is established by evidence so multiform and so convincing in nature that it cannot be gainsaid [denied] or overthrown. On this solid foundation the Christian faith rests.

The Doctrine of Man

We believe that man was created by an immediate act of God and is thus not the result of evolutionary processes. We believe that God created man in His own image and, therefore, gave to man a transcendent value and worth. We believe that man was given a free will and placed under a covenant of works and that he chose to rebel against his Creator he sinned, and thus was plunged into spiritual death, whereby the image of God was marred and man's will was left in the thralldom of sin [endeavored to sin]. Through the covenant of grace by the work of the Mediator and the Holy Spirit, man may be regenerated, become a new creature in Christ, and the image of God may be restored in him.

The Final State of Man

At death man's soul leaves his body and goes either to Heaven or to Hell. The bodies of both the saved and the lost remain in the grave until the Last Day, at which time they shall be raised by the power of God and rejoined to their souls. We believe that there will be a general resurrection followed by a general judgment, after which those which have truly been united to Christ shall be taken into the presence of God forever and those who are impenitent and unsaved shall be cast into outer darkness forever. Sadly, we declare that we believe in the conscious, eternal punishment of the unsaved.

The Second Coming of Christ

We believe that at the Last Day, which must throughout this age remain unknown to men, Jesus Christ will come again to this world. His coming will be visible, bodily, glorious, and triumphant. He will take His own to be with Him forever and He will destroy the wicked with fire. Of this fact we are to be certain; of its time we are to be uncertain, that, thus, we may always be ready and may say, "Even so, come, Lord Jesus."

The Person and work of the Holy Spirit, Including Views on the Charismatic Movement

We believe that the Holy Spirit is the third Person of the Trinity and is, therefore, equal in power and glory with the Father and the Son. We believe that the Scripture indicates that the Holy Spirit is a person and not a force, as has been held by some cults. The work of the Holy Spirit is manifold. With the Father and Son, He had part in the creation of the world and of man. He was active in the Old Testament in calling and inspiring the prophets in their work, and in equipping various individuals for special tasks. It was the Holy Spirit who caused Mary to conceive the Lord Jesus Christ in her womb, and the Spirit was given without measure to the Son. The Spirit was involved with the Father and the Son in the resurrection of Christ and was poured out in His fullness at Pentecost upon the Church. In the economy of redemption it is the particular function of the Holy Spirit to apply the work of Christ to the lives of those whom the Father has eternally chosen. The Holy Spirit enlightens, convicts, regenerates, and thus effectually calls to Christ those whom the Father has given to Him. The Holy Spirit works faith and repentance in the heart and is the agent of sanctification involved in the impartation of the holiness of Christ to the believer. The Holy Spirit equips the Church for its God-given task and speaks not of Himself but points men to Christ. The Holy Spirit, of course, inspired the prophets, apostle, and others, in the inscripturation of the divine revelation contained in the Bible.

Concerning the charismatic movement we believe that the Spirit of God has and does give gifts unto men for the glory of God's name. We believe, however, that as there were offices which were miraculous and temporary in nature -- such as apostle and prophet -- as well as those which were non-miraculous and perpetual in nature -- such as the office of elder, deacon, pastor, evangelist, etc. -- (so also there were gifts which were miraculous and temporary in nature and also there are gifts which are non-miraculous and perpetual in nature.) We believe that the miraculous gifts were the authoritative stamp of God upon His new revelation and ceased with the completion of the Apostolic era. We reject the interpretation that "tongues" in the Scripture may refer to several different types of phenomena. The major question which is mooted today in the charismatic movement then is whether people are actually speaking in languages which they have not learned. Though many such claims have been made, numerous studies covering many years, have failed to produce any evidence that this is being done. Therefore, it is our conclusion that the claim to speak in tongues lacks the most basic criterion which would place it on the same plane as the New Testament miracle of speaking in languages unlearned. It is our conclusion, therefore, that the modern phenomenon is basically psychological in nature; that is, that it may be psychologically understood and psychologically reproduced.

The Person and Work of Satan

We believe that Satan is a created being, made originally by God as an angel whose title according to the Old Testament was Lucifer. Through the sin of pride this being fell and took with him a host of other angels who now, in their fallen state, are referred to as demons. We believe that Satan is in the Scriptures not merely a personification of evil but is an actual spiritual being of considerable power and great malevolence. It is his primary desire to vent his hatred of God by opposing God in all of his works and seeking to thwart the redemptive activities of Christ. Thus, he blinds the minds of men to the Gospel, and endeavors to keep them from its light; he tempts believers; and does all in his power to resist the building of the Kingdom of Jesus Christ. According to the Scripture, he has been bound and limited in his powers by the death and resurrection of Christ and will, at the consummation of this age, be cast into the lake of fire forever.

The Five Points of Calvinism

Total Depravity

We believe that man by the fall has plunged himself into sin which has extended to all parts of his being: body, mind, and soul. Therefore, in all aspects of his life he is depraved. This does not mean that he is as bad as he could be, but rather that each part of his being is affected by sin, as opposed, for example, to both the Arminian view and the Thomistic view that man's noetic functions have not been seriously impaired by the fall. We believe that involved in total depravity is total inability; that man does not have the ability to do those things which be ought to do. This involves the doctrine of the bondage of the will. Though Adam was created with a will that was free, man in his fallen state is now in bondage so that though he may do that which he pleases, he is not able to do that which he ought. Therefore, until effectually called he will invariable say no to Christ. Thus much more is needed than a simple invitation to come to Jesus for "what good is a whosoever will in a world where everyone won't."

Unconditional Election

We believe that before the foundation of the world, God has chosen some men and angels to eternal life and has passed by others. This election was not because of anything foreseen in them which would move God there unto, but was totally due to the sovereign good pleasure and free grace of God. We believe that this decree logically took place after the decree to create man and before the decree to send God's Son. Therefore, the position we hold is taught in the Westminster Confession of Faith.

Limited Atonement

We believe that this doctrine is better known as "particular redemptionism" and teaches, as we believe, that the atonement of Christ was not simply for men in general, but particularly for God's elect. Though it is true that the Atonement of Christ does obtain certain benefits for all mankind, namely, the common grace of God, it is also true that the special grace which it procures, it procures particularly for God's elect. We believe that Calvin's unique view of this doctrine is deserving of special attention in our day.

Irresistible Grace

This doctrine known in the Westminster Confession as "effectual calling" states, and we believe, that there are two callings, one which is outward and always ineffectual which is the mere preaching of the Word by human agents, and the second which is inward and always effectual when the preaching is accompanied by the irresistible calling of the Holy Spirit unto salvation. Christ declared, "All that the Father giveth me shall come to me." Without this confidence we would despair of both preaching and of witnessing.

The Perseverance of the Saints

This doctrine teaches, and we believe, that those whom God has elected, effectually called, regenerated and sanctified by the power of His Spirit, can never totally or finally fall away. Though they may temporarily and partially fall into grievous sin, if truly they are saved they will be brought back. This doctrine teaches the perseverance of the saints -- no the preservation of the wicked. It teaches the perseverance of the saints and not the perseverance of all who profess a faith in Christianity.

All of these doctrines known as the Five Points of Calvinism conspire to put all glory into the hands of God, to exalt Him, and to abase man. They are the doctrines of free and unadulterated grace. They are the doctrines which we cherish and believe.