We believe in the verbal, absolute inspiration of the Bible, both the Old and New Testaments (2 Tim 3:16; Heb 4:12; I Pet 1:23-25; 2 Pet 1:19-21).
We believe in the one triune God co-existing in a three-fold expression: the Father, the Son, and the Holy Spirit (Mat 3:16, 17; 28:29; John 17).
We believe that man, in his natural state, is a sinner, lost, undone, without hope in the world, and without God (Rom 3:19-23; Gal 3:22, Eph 2:1,12).
We believe that Jesus is God, come in the flesh and that He is both fully divine and fully human, the Son of God (Luke 1:26-38; John 14:1-3; Acts 2:36, 3:14, 15; Phil 2:5-12).
We believe that the same Christ Jesus who walked the earth in His fleshly body has been raised from the dead and has ascended to the Father and is presently serving as head of the church on earth, bringing it to purity and maturity, and interceding for the saints (Luke 24:39-43; John 20:24-29; 14:1-6; Romans 8:34; Eph 4:11-13; Col 1:18; Phil 1:6; Rev 19:7-8).
We believe the only way to be saved is through the shed blood of Jesus Christ, who died for our sins and was raised for our justification (Acts 4:12; Rom 4:1-9, 25; 5:1-11; Eph 1:3-15).
We believe that in conjunction with the return of Jesus, the people of Israel will turn to God and be saved (Mat 23:39; Rom 11:15). The church is not spiritual Israel; it will enjoy the promises given to Abraham along with natural Israel, not in place of it. The church and Israel remain distinct, but believing Jews and believing Gentiles are united as one people of God through the redemption that is in Messiah Jesus, the Son of God. With this in mind, the church should love Israel as it loves itself, should pray for Israel, should minister with the understanding that their Savior is Israel’s Messiah, and should pursue the salvation of Israel.
We believe that the terms of salvation are repentance toward God and a personal, heartfelt faith in the Lord Jesus Christ, which results in regeneration of the person.
We believe in the visible, bodily, premillennial return of Christ Jesus to this earth, to gather His Church (Bride), and to judge the world (Acts 1:10, 11; I Thessalonians 4:13-18; 2 Thessalonians 1:7-10; James 5:8; Revelation 1:7).
We believe in the visible, bodily, premillennial return of Christ Jesus to this earth, to gather His Church (Bride), and to judge the world (Acts 1:10, 11; I Thessalonians 4:13-18; 2 Thessalonians 1:7-10; James 5:8; Revelation 1:7).
We believe that the Church of Jesus Christ is a body of believers who have Jesus as their head; who assemble to worship, who carry forth the great commission, and who minister as the Holy Spirit leads (Mat 16:18, 28:19, 20; Acts 2:20-28; Eph 4:15; 5:22-32; I Tim 3:15).
This salvation is entirely by the grace of our Lord and not of works. Works are excluded except as fruit of salvation (Acts 3:19, 20; Romans 4:1-5; 5:1; 10:9-10; Ephesians 2:8-10).
We believe that the two ordinances of the Church which are commanded by Christ are Baptism, by immersion in water (Mat 28:19-20; Acts 2:38, Acts 8:38; Rom 6:1-4; 1 Pet 3:21); and the Lord’s Supper, a memorial of the death, resurrection and second coming of our Lord Jesus Christ (Luke 22:13-20: 1 Cor 11:23-26).
We believe that believers should live, as the early disciples did, a life separated from the world and unto Christ and to set standards of conduct that exalt our Lord and His Church. A life of holiness and obedience to God is not optional, but is commanded by Jesus and the apostles as a requirement for those who will enter the kingdom of God (Mat 7:21; 16:27; Rom 12:1-3; 2 Cor 6:17; Gal 6:14; Eph 5:11; Col 3:17; Rev 20:12). Holiness is not prerequisite to, but evidence of, salvation, and as such it is always present among those who are saved (Heb 12:14).
We believe that believers should live, as the early disciples did, a life separated from the world and unto Christ and to set standards of conduct that exalt our Lord and His Church. A life of holiness and obedience to God is not optional, but is commanded by Jesus and the apostles as a requirement for those who will enter the kingdom of God (Mat 7:21; 16:27; Rom 12:1-3; 2 Cor 6:17; Gal 6:14; Eph 5:11; Col 3:17; Rev 20:12). Holiness is not prerequisite to, but evidence of, salvation, and as such it is always present among those who are saved (Heb 12:14).
We believe that the Scriptures clearly set forth the doctrines of eternal punishment for the lost and eternal life for the saved (Mat 25:34, 41, 46; Luke 19:19-31; John 14:1-3; Rev 20:11-15).
We believe that the purpose of the Holy Spirit in the redemption of man is to convict men of sin, regenerate, indwell, and guide the believer into all truth, and give gifts to believers as He wills, that they may minister as Christ would, to men. We believe that any local congregation that yields to the Holy Spirit should experience the manifestations of all the Spiritual gifts mentioned in 1 Cor 12:8-10 (Luke 11:13; John 7:37-39, 14:16, 17, 16:7-14; Acts 2:39-48).
We believe that Baptism in the Holy Spirit, primarily evidenced by speaking with other tongues as the Spirit gives utterance, is for all believers as promised by John the Baptist (Mat 3:11), Jesus (Acts 1:4, 5, 8), and Peter (Acts 2:38-41) and as witnessed by the early disciples of the Lord Jesus Christ (Acts 2:1-4; 10:44-46; 19:6).
We believe that God uses doctors, medicines, and other material means for healing, but that divine healing is also provided in the atonement (Isa 53:5) and may be appropriated by laying on of hands by elders (James 5:14-16) or by believers (Mark 16:18), by the prayers of any believer gifted for healing the sick (I Cor 12:9), or by a direct act of receiving this provision by faith (Mark 11:23).
We believe that the foundation of the New Testament Church is the apostles and prophets, Jesus Christ being the cornerstone. We also affirm that the five-fold ministry of apostles, prophets, evangelists, pastors, and teachers, will continue until Jesus returns (Eph 2:20-22; 4:11-16).
We believe that leadership in the church should emerge as the gifts of God become evident, that these leadership gifts include, but are not limited to elders and overseers, and that all leaders in the body of Christ are given to serve the body, not to be served, and to facilitate the will of God, not their own will, being realized among the saints under their care.
