Doctrinal Statement
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This Ordination Paper has been reviewed by pastors—Ordination Council members—of the Eastern District Association of the Evangelical Free Church of America (EFCA), which is the denomination of West Shore Evangelical Free Church. On April 28, 2011, in Allentown, PA, Pastor Nate was examined by this Ordination Council. His answers, contained in the paper, are in accordance with the Statement of Faith of our EFCA denomination and his commentary follows the Statement point by point for easier reading. It should be noted that Pastor Nate's views are not necessarily the views of other West Shore pastors—only that his theology falls well within the historic convictions of our denomination. TABLE OF CONTENTS God
BIOGRAPHICAL SECTION Intensely conscious of sins I had committed, and of the deep, bad feeling it gave me about myself, I prayed and asked Jesus to be my Lord and Savior, having asked Him to forgive me my sin, one night on my bed, following devotions with mom at the age of seven. While I lived an apparently “good (morally upright) life” through high school, my freshman year of college was marked by much prayer, Bible reading, and recommitment. Likewise, Kim was drawn to Christ during college, noting the integrity of friends who claimed to be “Christians.” Employed in Student Development as a Resident Hall Director, Calvin College, Grand Rapids, MI, straight from undergraduate studies in 1988, I was asked by Calvin to pursue a graduate degree in a related field. I was interested in none of my colleagues’ suggestions. Through much prayer –internal and external exploration- that year, I was simply compelled to go to seminary as the only outlet that could satisfy my soul. Yet the desire to love Christ by feeding sheep –to be pastoral- was already present, and has been present since through a variety of ministry opportunities. Kim has always been supportive of my “call,” though we would say that we are both “called” and have been blessed to minister side-by-side, through complimentary ministries, since married in 1990. My formal education has included a BA, Wheaton College (1988), the Mdiv, TEDS (1993), and the Dmin, TEDS (2001). (The doctoral paper theme concerned the nature of God and its impact on postmodern worldview.) Ministry experience has included professional/university Student Development (1988-1995); Outreach Ministries/Chaplain’s Office, TIU (1995-1998); Director of Ministries, CAMP-of-the-WOODS, (1996-2004); Assoc. Pastor, Adirondack Bible Chapel (EFCA) (2004-2007); Assoc. Pastor, West Shore EFC (2007-present). Good parents, mission trips, family trials, particular hobbies, part-time jobs, parachurch ministries, godly mentors, and countless interpersonal relationships within so many cultures and communities, have contributed to less formal education for decades. Still, marriage and parenting have perhaps been the most constant and faithful preparation for ministry.
1. We believe in one God, Creator of all things, holy, infinitely perfect, and eternally existing in a loving unity of three equally divine Persons: the Father, the Son and the Holy Spirit. Having limitless knowledge and sovereign power, God has graciously purposed from eternity to redeem a people for Himself and to make all things new for His own glory. God has created all things (Genesis 1:1) –from “nothing,” which we embrace by faith (Hebrews 11:3)- and God continues to actively maintain all things (Job 12:10, Acts 17:25-25, Revelation 4:11). This highlights God’s absolute independence and Man’s absolute dependence –it sets the relationship of Creator and creature in proper order. God is transcendent and we are in need. I understand Genesis 1 literally: God performed his creative work in 6 twenty-four hour days and rested on the seventh day. This is why He calls us to do the same (Exodus 20:8-11, 31:12-17). I am aware the Hebrew word “yom” (day) has a range of meaning -varying lengths of time- within the Creation account of Genesis 1-2. The implication is that the “days” God took to create could represent “ages/epochs” and so compliment the claims of science more readily. Perhaps God expanded his work over time this way, taking pleasure in it throughout; still, I favor a view that highlights God’s speech as immediately and totally effective. He is Lord of Heaven and Earth every 24 hour day: He can create and orchestrate (Acts 17:24-25) in the same amount of time. The Lord our God is one (Deuteronomy 6:4/Mark 12:29). There is no other God, by number or kind (Isaiah 46:9-10). He is self-sufficient (Psalm 50:7-15), independent (Acts 17:24-25), and immutable (James 1:17). He is omnipresent (Psalm 139). He is eternal (Psalm 90:2). He is sovereign (Psalm 103:19, Micah 1:2). These are His incommunicable attributes. His communicable attributes, those we are able and called to imitate, include love (Ephesians 1:4-5), grace (2:8-9), jealousy (Numbers 25), goodness (Psalm 119:68), righteousness/justice (Deuteronomy 32:4), holiness (Isaiah 6), faithfulness (2 Timothy 2:13), and so forth into eternity where we will never cease to know him better and better (John 17:3). We need to know God for who He is, not for who He is not; we want to worship the One true God, the God who actually exists, and not succumb even unintentionally to a god of our own making. Additionally, God grants all we need for life and godliness through our knowledge of Him: to know God better enables us to live better lives (2 Peter 1:3-4). God’s holiness means that in God there is neither sin nor the ability to abide sin (1 John 1:5); God is exalted and singular in His holiness (Exodus 15:11). By those who approach Him He will be regarded as holy (Leviticus 10:1-3) and may take gracious measures to ensure this (Isaiah 6:6-7); he calls us to be holy like He is holy (Leviticus 19:2, 1 Peter 1:16) and through Christ’s sacrifice for sins the Believer has been made holy forever already even while he continues to be made holy (Hebrews 10:14). Father, Son and Holy Spirit comprise the “Three in One.” All are distinct persons; all are One God. All are fully God all the time. In Matthew 28:19, Baptism is commanded in a singular name: that of the Father, Son, and Holy Spirit. The Father is God (Isaiah 40:12ff, 1 Timothy 1:1-2). The Son is God (Mark 14:61-62, John 8:58, Colossians 2:9, Hebrews 1:1-3). The Holy Spirit is God (1 Corinthians 3:16, Ephesians 4:4-6, Psalm 139:7-8, Jude 20-21). The Father exercises His sovereign, benevolent rule; the Spirit effects the sanctifying work; the Son, by His shed blood, serves as mediator –Lord, Savior, mediator of true relationship with the living God (1 Peter 1:2). Regarding Creation, God decreed/spoke (Genesis 1:1, 3), Christ executed (Colossians 1:16), and the Holy Spirit manifested (Genesis 1:2). In fact, all three persons of the Trinity are seen together as God creates man in Genesis 1:26. Regarding redemption, God supplied it (John 3:16), the Son discharged it (Luke 22:42), and the Spirit applies it (Romans 8:13), seals it (Ephesians 4:30), and sustains it (Galatians 3:3). God is our Father (Romans 8:15-17) and Christ our Mediator/Intercessor (Hebrews 7:25, 10:11-14); the Holy Spirit convicts us of sin (John 16:8-11), empowers us to live (Romans 8:13-15, Galatians 5:16), and guarantees our future (Ephesians 4:30). The fellowship inside the Trinity is eternal, perfect, and longed for by its members (John 17:1-5). The members of the Trinity are never at odds with one another and never work at cross purposes –God is never conflicted within Himself. In that His being is unified with His will the ability to accomplish His will is singular and perfectly precise. Each member has His role, as described above, and each fulfills His role with a perfectly directive and submissive attitude. I believe that God is omniscient and omnipotent (Psalm 90). God knows all things actual and conceivable, past, present, and future, and that God is able to direct all things according to the counsel of His own will without interference from any source apart from Him (Isaiah 43:10-13, 46:9-10). God does not wait idly while we determine our life’s course. He does not place Himself in an ignorant, dependent or obligatory position, responding to our choices in ways that exempt Him from blame. The notion that God is “open” to the future, that His knowledge is self-limited toward it, is frightening and unscriptural. God declares the end from the beginning and His purposes stand one generation after another (Psalm 33:11). God’s gracious purpose, from eternity, to redeem a people for Himself, gives us our daily and eternal purpose: to glorify Him (Ephesians 1:3-14). Creation awaits redemption (Romans 8:19-23). Creation has been subjected, bound by a state of ongoing decay, by God, though a result of Man’s sin. My participation in stewarding the earth’s resources is simply responsible, others-centered living: whether I help slow, speed, or correct Creation’s state (eschatologically), I am honoring God by helping to provide a healthier place for other people to live (Hebrews 6:10). Scripture contains texts wherein God creates (Isaiah 45:7), causes (Amos 3:6b), and commands (Job 37:10-13) “evil” and at times He uses evil as judgment upon men (1 Kings 22:222-23; Job 37:13). Yet He remains sinless, untarnished by the evil He oversees, perfectly good, never taking pleasure in evil. He never tempts us to sin (James 1:13). We, on the other hand, are accountable for the sin we choose (Isaiah 66:3-4) –the evil we generate each day. His blessed sovereignty makes all things work toward the good in the life of the believer –even sin (Romans 8:28, Genesis 50:20). The Cross is the best example: God’s set purpose and man’s verifiable evil fit perfectly in accomplishing God’s will (Acts 2:23, 4:27-28). Scripture refutes “Modalism” repeatedly: the baptism of Christ portrays all three members of the Godhead simultaneously (Luke 3:21-22). The prayer of Christ highlights imminent reunion with –not transformation into- the Father (John 17:5, 24). The Cross necessitates a willing Son satisfying a holy Father (Isaiah 53:10-12) and the utterances of Christ upon the Cross assume a listening Father (Mark 15:34). The eternal, intra-trinitarian love of God (John 5:19ff) also refutes Modalism. Any view or illustration of the Trinity must always account for one definite God in three distinct persons manifesting simultaneously. 2. We believe that God has spoken in the Scriptures, both Old and New Testaments, through the words of human authors. As the verbally inspired Word of God, the Bible is without error in the original writings, the complete revelation of His will for salvation, and the ultimate authority by which every realm of human knowledge and endeavor should be judged. Therefore, it is to be believed in all that it teaches, obeyed in all that it requires, and trusted in all that it promises. General Revelation is God’s creation of all nature: by it we comprehend the existence of God, discover some things about God, and understand enough morality to be held accountable by God (Romans 1:19-20, 2:14-15a); however, salvation is not granted as a result of comprehending God through general revelation. Special Revelation communicates God’s written Word/will (Psalm 19:7-11) and God’s Son/person (Jesus, Hebrews 1:1-3) to man, yielding wisdom unto salvation and sanctification (2 Timothy 3:15b-17). All Scripture is inspired (“breathed”) by God; it is not the product of man but of the Holy Spirit, who has superintended its communication from God to man (2 Peter 1:20-21). The words of Scripture are God’s even though He used the personalities and styles of those He spoke to as He had it recorded; God never passed on the “gist” of what He was thinking, allowing authors to work out concepts as they deemed best. It is the Holy Spirit who illumines our minds and hearts (John 14:26), guiding us in timely fashion (Luke 12:11-12), and making us to understand our Lord, our calling, our riches, and His power (1 Corinthians 2:10-14, Ephesians 1:17-19, 2 Peter 1:3-4). Scripture is verbally inspired: every word is from and of God. Scripture is inspired in a plenary, or complete, way: no words are missing and no words need still to be added (to the current 66 books of the Bible). In its original manuscripts, or autographs, Scripture is inerrant: there are no errors and no contradictions in it (Psalm 12:6); the words of the Bible are true and reliable, uncompromised by their human authors. In its original manuscripts, or autographs, Scripture is infallible: it cannot potentially err, it will never fail (John 17:17); the words of the Bible are unable to mislead. The difference between “inerrant” and “infallible” would be the difference between the actual and the theoretical/hypothetical: inerrancy claims there is no error; infallibility claims there cannot possibly be an error. It is possible for something fallible to be inerrant; it is impossible for something infallible to be errant. While inerrancy does not apply to manuscript copies, the rare copyist error can be identified and the original writing determined via textual criticism; copies and translations of the Bible are supportable only to the degree to which they reflect the original manuscripts. As to impact on my ministry, in that the Bible is God’s complete and perfect Word, I can trust it and use it foundationally: to gain wisdom (Psalm 19:7-11), to avoid sin (Psalm 119:11), to follow in life (119:105), to check motives (Hebrews 4:12), to base argument (Jeremiah 23:29), and to fight with (Ephesians 6:17). Different Christians can arrive at different interpretations of the same text: insufficient time in study, deficient hermeneutics, poor exegesis, lack of faith, secret sin…many things may compromise our ability to see scripture clearly. But the fault lies with us; the Bible waits to be understood aright and erects no barrier in and of itself. The sufficiency of Scripture means that Scripture contains everything I need to live a godly life (2 Timothy 3:15-17) –I am not bound to look elsewhere. Scripture leads me in my thoughts and instructs me in my activity. The authority of Scripture means that the words of Scripture are God’s words, bearing the full weight and implication of divine authority; to ignore, deny, or disobey God’s words is to respond this way to God –to disregard God. The OT Canon begins with the Decalogue (Exodus 31:18, 32:16), Moses contributing (17:14), in addition to Samuel, etc. Jesus often quoted from the Old Testament (as did the other NT writers), and used the OT to thwart Satan’s temptation; no where does Christ challenge the OT Canon, except in a sense to intensify it (Matthew 5:27-28, etc.). The New Testament Canon has been generated mostly through the Apostles –likened unto the OT prophets in terms of their authority (2 Peter 3:2). Paul regarded his own contribution as Scripture (1 Corinthians 14:37); Peter understood Paul’s writings to be Scripture (2 Peter 3:15-16); Paul quotes Luke in conjunction with Deuteronomy (1 Timothy 5:17-18, Luke 10:7). We’ve also been given the warning in Revelation (22:18-19) to not add to that book. However, as the final work of perhaps the last living Disciple (John) –and with the apocalyptic content of Revelation in mind- this warning may easily serve for the broader New Testament. Scripture is the “The Norm that Norms.” Nothing judges it except itself and it is able to judge everything else. As I seek to interpret Scripture I study it thoroughly: grammatically, literarily, and historically. I then look at the context of the text, moving in concentric circles outward and considering the themes of paragraph (or “thought unit”), chapter, book, genre, and testament. I then look to apply this understanding to daily life. Scripture proves its own coherence, evaluates us rather than vice versa (Hebrews 4:12), confronts us (Jeremiah 23:29), sanctifies us (John 17:17), and cannot be broken (John 10:35). Scripture is authoritative (2 Tim. 3:16), necessary (Deuteronomy 8:3), clear (Psalm 19:7), sufficient (Psalm 119) and unchangeable (Isaiah 40:8). The study of it is chief among Spiritual Disciplines, trumping even prayer and worship in that it explains how to rightly do these things. It is the foundation of my life and ministry; it is inerrant and infallible, subsequently, absolutely authoritative. 3. We believe that God created Adam and Eve in His image, but they sinned when tempted by Satan. In union with Adam, human beings are sinners by nature and by choice, alienated from God, and under His wrath. Only through God’s saving work in Jesus Christ can we be rescued, reconciled and renewed. The purpose of Man is to glorify God (Isaiah 43:7, Ephesians 1:11-14). Man’s inherited, sinful nature (Romans 5:12-21), the result of Adam’s sin, initially compromises the fulfillment of that purpose –our sin must be dealt with before we can fully glorify God (Eph. 2:1-10). Furthermore, we willfully commit sins because we are by nature sinners: we act on the basis of who we are. We do choose to sin and are held accountable for those choices, but these choices do not “make us” sinners –we are already sinners by nature. Still, while judgment for all men followed (by inheritance) one man’s sin, God’s gift of Christ follows as potential justification for “all” men (Romans 5:18) and definite justification for God’s Elect –the “many” (Romans 5:19). We are created by God in the image of God (Genesis 1:26-27): we possess a soul, we discern right from wrong morally, we reason extensively and feel deeply, and we prove faithful socially in uniquely surpassing ways. We, as men and women, are exceptional in creation; as male and female we are complimentary to one another and equal in value before God (1:27). Once God had created us He also commissioned us, giving into our keeping (stewardship) all animal life and plant life on earth (1:28). Our responsibility to wisely rule over creation this way remains: governing natural resources for our own responsible use, and the use of those who follow us, means obedience to God. At the Fall of Man this image was damaged –fellowship (relationship) with God was broken- but not irreparably: through Christ the image can be recaptured (Colossians 3:10) and fellowship restored (Romans 5:1). Death came to all men, imputed to us by Adam’s singular sin; so on the basis of Christ’s singular Atonement we may reign in life through Him (Romans 5:17). The regenerate, in Christ, will be wholly conformed to this image (Romans 8:29). Again, we are sinners by nature: our behavior, values, beliefs, and perspectives are all corrupted by sin from conception (Psalm 51:5). We all have sinned –“missed the (moral) mark”- falling short of His glory (Romans 3:23). It is God’s standard of righteousness, found in the content of His character, we have rebelled against. This is why, when God calls us to be holy, He does not call us to an independent standard of morality, but to Himself: to be holy as He is holy (1 Peter 1:16). As a result of sin, we are totally depraved, meaning that all men neither possess nor generate any moral worth or ability that could obligate God to save us (Romans 3:9-18, 7:18). Without Christ, we are “dead” in our sin, unable to respond to God in the same way a dead person is unable to respond in any way (Ephesians 2:1-10). Satan deceived Eve first (1Timothy 2:14) but it is Adam who is first held responsible (Romans 5:14). God had been abundantly clear in labeling “the tree of the knowledge of good and evil” off limits (Genesis 2:16-17): the consequence of disobedience was death in no uncertain terms. Satan obfuscated those terms with Eve when challenging God’s command, casting doubt upon the clarity (3:1) and motive (3:5) of God’s command; Satan even denies outright God’s commitment to keep His word –in this instance, to bring death as the consequence of disobedience (3:4). Satan’s purpose and tactics remain essentially the same today: to block and disrupt fellowship between God and man. Satan will confuse, deceive, cast doubt, and foster in us a mentality that may wrongfully question God. Satan will promote anything that elevates “self” and diminishes God. Sin brought alienation from God. The losses were numerous and profound: loss of immediate fellowship/personal intimacy with God (Genesis 3:8), loss of legal standing before God (Romans 3:19-20), loss of accurate comprehension and the joy filled life (God offers now) of God (Ephesians 4:17-19), and loss of a confident feeling/state of security in God (Psalm 4:8). Fear, depression, shame, anger, envy, and pride have entered in. If we remain outside of (restored) fellowship with God, God’s wrath remains on us (Psalm 5:5, John 3:36, Ephesians 2:3). God does not simply “love the sinner and hate the sin”; His wrath rests upon us, a wrath which is present due to our sinful nature, not just the sins we have committed. Yet somehow God managed to love (Romans 5:8) us first, which we as men and women invariably require of Him (John 6:44). We are rescued from our “selves” –our sin nature that has alienated us from God (Galatians 2:20). We are reconciled to God in Jesus Christ (2 Corinthians 5:17-21). We are renewed by God in Christ (2 Corinthians 5:17); we are also being renewed as we labor in the Holy Spirit to put off our old selves and put on our new selves, including desires, attitudes, and behaviors (Ephesians 4:22-25ff, Philippians 2:12-13, 2 Peter 1:5-11). God has not left it up to us to forge our own path to Him: He has forged the path in Christ (1 Peter 3:18) and there is no other way to Him. Jesus bore witness that He was the only way to God (John 14:6); Peter boldly preached that, not only is there no other name by which we are able to be saved, but that we must be saved by the name of Jesus (Acts 4:12); and John could not be more clear in stating that only the possession of Jesus grants eternal life (1 John 5:11-12). Sadly, the “native who has never heard” is not exempted from this precious, sole means. 4. We believe that Jesus Christ is God incarnate, fully God and fully man, one Person in two natures. Jesus—Israel’s promised Messiah—was conceived through the Holy Spirit and born of the virgin Mary. He lived a sinless life, was crucified under Pontius Pilate, arose bodily from the dead, ascended into heaven and sits at the right hand of God the Father as our High Priest and Advocate. Mary’s virginity (Matthew 1:18, Luke 1:34) highlights God’s divine conception, a holy contribution (Luke 1:35): in that God is now with us (Isaiah 7:14, Matthew 1:23), we “behold salvation” from God (Luke 2:30-32). Jesus did not inherit the sinful nature from His earthly Father, Joseph (Romans 5:12), but the divine nature from His heavenly Father, via the Holy Spirit. Total God and total man are united in the womb; however, the sin nature of Adam does not (and cannot) carry through –the deity of (the conception of) the Holy Spirit prohibits it. This enables the “Hypostatic Union,” that Christ is fully God and fully Man: two natures, one Person, never “blurred”. Neither nature ever compromises, diminishes, or divides the other. Jesus was unable to sin –His divine nature would rule His human nature to prevent this- yet somehow the temptation He faced was real and He is able to sympathize with us accordingly (Heb. 4:15). The Philippians 2 text does not communicate a temporary relinquishing of Christ’s divine attributes; His essence as “fully God” never changes (Hebrews 1:3). Rather, Philippians 2 confirms a newly embraced role, or purpose, for Christ –that of servant, wherein He temporarily relinquishes only the privileges of his prior sphere of operation while in Heaven. To say that Jesus “emptied (ekenosen) Himself” is to say that Jesus “made Himself nothing (Philippians 2:7, NIV)” –he chose to become a “nobody”. Jesus did not rid Himself of certain things intrinsic to His being –neither did He shelf His deity, which has sometimes been argued- He left behind the rights that were His in order to become a slave. In fact, Paul here intends for us to imitate Christ as a humble servant; but this in no way implies us belittling or forfeiting the balance of godly character or skills we possess. Christ’s call was to humble Himself, to be an obedient servant (Isaiah 42:1-4, 50:4-9, 52:13-53:12) –first to His Father (Luke 22:42, John 6:38), yet eternally to our benefit (Romans 6)- all the way to death on a shameful cross. His mission accomplished, He was exalted to the glory of the Father He obeyed (Philippians 2:9-11). Christ’s death satisfied His Father (Isaiah 53:11) and made us the Father’s righteousness (2 Corinthians 5:21). As a result, both God and man are served by Christ’s humility. Christ has become the worthy model we must follow (Hebrews 12:2-3). Jesus, as “Israel’s promised Messiah,” is seen in the New Testament to be the fulfillment of Old Testament prophecies (Micah 5:2 > Matthew 2:6, or Isaiah 42:1-4 > Matthew 12:18-21, for example). This bulwarks the veracity of God’s Word and reveals Jesus of Nazareth to be the long awaited Deliverer of the Jews (Mark 8:27-30, 14:61b-62). Israel’s rejection of Jesus was also prophesied (Isaiah 6:9-10 > John 12:37-41), making the promise of a Deliverer of the Gentiles that much more meaningful (Romans 15:15-16). Gentile deliverance was also prophesied (Micah 5:3): Jesus came for ALL men and women, Jew and Gentile alike. “For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many (Mark 10:45 NIV).” The significance of Christ’s perfect obedience is that, as the final, perfect Lamb of God, he “willingly had to” become like us (Hebrews 2:17) to enact the will of the Father, actively presenting Himself as a sacrifice (Hebrews 10:5-7) and passively never obstructing the evil process (Mark 14:60-61). Jesus was born to die. He is the subject and the object of the Atonement (Romans 3:21-26). He is the way, the truth, and the life (John 14:6), the resurrection and the life (John 11:25), and the Bread of Life (John 6:48). Because of His life, death, burial, and resurrection, we can live a new life unto Him (Romans 6:3-4). Resurrected, He always lives, so our salvation is secure (Hebrews 7:25). God raised Jesus from the dead because it was impossible for Death to keep its claim on a man who had never sinned (Acts 2:24). And if Christ had not been raised our faith would be pointless –we would remain in our sins (1 Corinthians 15:17). But Christ was handed over to death for our sins and was raised to life for our justification (Romans 4:25). We are buried with Christ through baptism into death and then raised with Christ into a new life (Romans 6:4). By His own death Christ destroyed Death –His resurrection being the proof (1 Corinthians 15:54b-57). We experience life and immortality as a result (2 Timothy 1:10). We have hope in this life and for the life to come as a result of the Resurrection (1 Peter 1:3-4), the power of the Holy Spirit with which to live daily life and see transformation into Christ’s likeness (Ephesians 1:19-20), and the confidence that eternity in Heaven awaits (1 Corinthians 15:19). We will experience Heaven with resurrected, glorified bodies even as Jesus does: a body able to walk through a door (John 20:19-20), and yet is not a “ghost” –able to prove itself by bearing scars to touch and chewing food to swallow (Luke 24:36-43). Jesus was sinless (Isaiah 53:9). He was tempted, just as we are, but remained sinless (Hebrews 4:15) –He can relate to the tempting power of sin, but was able to resist succumbing to that temptation, and so He retained the role of unblemished Lamb of God. As God, it would be impossible for Jesus to sin (James 1:13); as Man, Jesus would have known the allurement of sin, so as to sympathize with us, but never gave in to sin in any way, whether speech, action, thought, or feeling. He is now an approachable High Priest who understands us and invites us close (4:16). 5. We believe that Jesus Christ, as our representative and substitute, shed His blood on the cross as the perfect, all-sufficient sacrifice for our sins. His atoning death and victorious resurrection constitute the only ground for salvation. Jesus represents us in righteousness the way Adam represents us in sin (Romans 5:12-21). As the sinless Lamb of God, Christ offers Himself as an unblemished, final sacrifice, taking the place of the annual “Holy of Holies” sacrifice required under the Old Covenant/Old Testament Law, and taking our place. Blood must always be shed for the forgiveness of sins in order to be effective –for the price/penalty/ransom of guilt/sin to be paid (Hebrews 9:22); Christ’s blood was satisfactory (therefore, final and all-sufficient) because Christ was perfect. No other perfect lamb had ever been found to offer (Hebrews 10:11); no other human being had ever been sinless –until Christ (Hebrews 10:12). (It should be noted that Jesus serves as Priest in the order of Melchizedek, pre-dating Aaron (Hebrews 7:17), and that Jesus not only does the offering, but offers Himself as the offering (Hebrews 10:10), which he did in launching the New Covenant.) The Cross is central because it is where the universal, once-for-all transaction occurred: Jesus atoned for our sin there. This was work done for us that we could not ever do for ourselves –it means grace! Man may concoct countless ways of “salvation”; God has provided only one. Jesus atoned for our sin: He took upon Himself the penalty we deserved such that the Father caused him to suffer and be crushed (Isaiah 53:10) so that His (The Father’s) holiness would be answered through Jesus’ shed blood and subsequent death. Jesus was the expiation: the means by which atonement was made –our sin dealt with. Jesus was also the propitiation: that which appeased God’s wrath and made God’s disposition toward us favorable, (the result of expiation wherein we are declared righteous). We have been reconciled to God once God no longer holds our sins against us (2 Corinthians 5:19); once this happens we become ambassadors –God making his appeal to all men through us. All men and women are implored to be reconciled to God! In 2 Corinthians 5:21, God imputes -places upon, or credits- Christ with our sin, so that Jesus’ righteousness would in turn be placed upon, or credited –imputed- to us. Jesus’ resurrection proves the efficacy of His atonement: though He bore our sin (and paid the price for it), He remained sinless in Himself –Death, the penalty for sin, had no claim upon Him. In that Jesus is raised to life, all those who are “in Christ” are also raised to life with Him. The death of Christ was victorious over Death (1 Corinthians 15:54-57); the death of Christ overcomes Satan as well (Acts 26:17-18). As has been said before, Jesus is the only way of salvation to God (John 14:6, Acts 4:12, 1 John 5:11-12) and God remains the only Savior (Isaiah 43:11). Anything less than the blood and death of Jesus, Son of God and Son of Man, would have been insufficient to permanently obliterate our sin; to suggest any other means of salvation is, I believe, blasphemous. A “righteousness from God” has been presented to us, the essence and result of Christ’s vicarious sacrifice wholly satisfying God’s wrath toward our sin (Romans 3:21-26, 1 John 4:10). Justification concerns our legal/moral standing before God, an act whereby God declares us (positionally) righteous (not simply “not guilty”) inside a relationship with Himself (Romans 8:33-34), the result of placing (imputing) Christ’s accomplished righteousness (Romans 3:21-22a) upon us, an act of grace (Romans 3:23-24), received by faith (Romans 3:22, 5:1-2). I believe Faith to be a gift of God –not man-generated independently of God’s grace- within this broader Romans context, and per Ephesians 2:8-9, Luke 17:5-6, 1 Peter 1:3-5>2 Peter 1:1. Grace, by definition, is absolute –man does nothing to merit it. God is not obligated to choose any man to be saved, but in that He does, the same grace that saves the man will continue to sustain the man (Galatians 3:3), teach the man (Titus 2:11-14), and renew the man (1 Corinthians 15:10). Only the extension of God’s grace to a man proves effective in justifying that man before God; man is called to persevere upon the foundation of that grace (1 Cor. 15:1-2, Hebrews 10:36) once extended, but man does not earn God’s choice in any way apart from God’s pleasure from eternity (Eph. 1:11, 2 Timothy 1:9) –salvation is by “grace alone.” This grace is appropriated by faith and is also a singular gift from God (Eph. 2:8-9, 2 Peter 1:1-2). We place our faith, or trust, in the man Jesus Christ, believing that He is who He said He was and that He accomplished what He has said He did. We entrust ourselves to Jesus –salvation is by “faith alone” in Him. In recognizing/sharing the Gospel, I emphasize in order John 10:10-11 (real “life”), 1 John 1:5 (God’s holiness), Romans 3:23 (our sin), John 14:6 (Christ alone), Romans 10:9-10 (appropriation), 2 Corinthians 5:15 (lordship), and 2 Corinthians 4:16-18 (eternal perspective). Romans 6 states the Gospel in one chapter; 1 Peter 3:18 states the Gospel in one verse. Romans 12:1-2 and Hebrews 12:1-2 communicate quickly and potently the Christian’s overarching worldview. “Redemption” serves as a catch-all word in communicating Christ’s work of salvation, by the Cross, to answer God’s holiness by defeating sin and death (Hebrews 9:12), so that we might be forgiven (Ephesians 1:7). Regeneration is God, wholly independent of our effort, moving us from spiritual death to life (John 1:12-13, Ephesians 2:4-5); it is so inextricably bound to conversion, wherein we respond to His grace by faith, that I see the two as inseparable. It is necessary for God to draw us unto Christ (John 6:44, Acts 16:14), and the sheep will hear His voice (John 10:25-30) because they are His sheep. Atonement and propitiation concern God’s favor toward us, the result of Christ’s vicarious sacrifice wholly satisfying God’s wrath toward our sin (Romans 3:25-26, 1 John 4:10). Justification concerns our legal/moral standing before God, an act whereby God declares us righteous inside a relationship with Himself (Romans 8:33-34), the result of placing Christ’s accomplished righteousness (Romans 3:21-22a) upon us, an act of grace (Romans 3:23-24), by faith (Romans 5:1-2). I believe Faith to be a gift of God –not something man generates independently of God’s grace- within this broader Romans context, and per Ephesians 2:8-9, Luke 17:5-6, 1 Peter 1:3-5>2 Peter 1:1. Repentance extends past remorse into repudiation of sin –a simultaneous return and commitment to obeying Christ. Comprehension of sin, disgust with sin, and abandonment of sinful behavior –with a renewed, Spirit-driven commitment to righteousness- are involved. All people are commanded to repent (Acts 17:30) -a repentance leading to salvation initially and (salvation in a “sanctification” sense) continually (2 Corinthians 7:10-11). This does not mean that we continually earn our salvation; it does mean that we continue to “work out” our salvation as God’s grace works within us and motivates us (Philippians 2:12-13, 1 Thessalonians 5:16-24, Psalm 63:8). Ongoing mutual forgiveness within community suggests ongoing repentance from sins committed (Ephesians 4:32); and that God is just to continually forgive such sins (1 John 1:9). We participate in our sanctification: we put off the old and replace it with the new (Ephesians 4:25-31, Colossians 3:5-17); indeed, we are told to keep ourselves (Jude 20-21) and that God will faithfully keep us this way (Jude 1-2). We are saved (Ephesians 2:8-9), we are being saved (Philippians 2:12-13, 1 Thessalonians 5:23-24), and we will be saved (1 Corinthians 1:8-9, 2 Corinthians 1:21-22). Election confirms that God chooses certain people for salvation, not because they will eventually earn His selection and He foresees this (an idea that denies God’s independence and grace, let alone man’s depravity), but simply because He loves –and is pleased to choose (Romans 9:14-20, Ephesians 1:3-14, 2 Thessalonians 2:13, 2 Timothy 1:9, John 10:26). Grace, by definition, is absolute –man does nothing to merit it. God is not obligated to choose any man, but in that He does, the same grace that saves the man will continue to sustain the man (Galatians 3:3), teach the man (Titus 2:11-14), and renew the man (1 Corinthians 15:10). God sanctifies us, meaning that he is making us more holy, transforming us into the likeness of His Son, in time (Romans 8:29, 2 Corinthians 3:18). We are called to cooperate tenaciously (Philippians 2:12), though He promises to complete it (1 Corinthians 1:8-9). We cooperate through our Spirit-sustained pursuit of holiness –by “making every effort” (2 Peter 1:5ff). The pursuit of righteousness is mandatory for the believer (Matthew 5-7)! (This pursuit must not be confused with the imputed {credited} righteousness of Christ, referenced above.) As we put to death the deeds of the flesh we live (Romans 8:13). This process will culminate in glorification (Romans 8:30); when we die and go to heaven, our salvation will climax in the transformation of our bodies into Christ’s perfect state (Philippians 3:20-21). This participation requires perseverance (Hebrews 10:36) -all those who “share in Christ” must persevere in holding firm to the faith (Hebrews 3:14, 1 Corinthians 15:1-2, John 8:31-32). We are told to keep ourselves in God’s love (Jude 21) even while God commits to keep us in Christ, and from falling (Jude 1, 24). In fact, Christ will never loose His own (John 6:38-40, 10:27-29). It seems safe to conclude that those truly saved, though seasons of waywardness may come (1 Corinthians!), will ultimately persevere and be presented blameless (1 Corinthians 1:2, 8-9). Those who are not truly saved, though they may have given external indicators as to salvation during their lives on earth, will eventually suffer the denial of Christ (Matthew 7:21-23), sentenced to hell forever (Matthew 25:31ff). Yet we can be sure of our salvation, the theme of 1 John (1 John 5:13). As to the destiny of the “unevangelized,” it must be affirmed that God is not unjust in creating Hell for all those who “do not have the Son of God (1 John 5:11-12).” Jesus is the only way to God the Father. God’s creation has proven God’s existence, and even God’s power, wisdom, beauty, etc. are evident to those who have never heard of Christ. Yet this is only sufficient to damn them, to leave them without excuse before a holy God (Romans 1:18-20). Our hearts should be broken as we ponder Romans 10:14-15 within this multi-cultural context; let us go and make disciples (Matthew 28:19) unto the advent of Christ (Matthew 24:14). 6. We believe that the Holy Spirit, in all that He does, glorifies the Lord Jesus Christ. He convicts the world of its guilt. He regenerates sinners, and in Him they are baptized into union with Christ and adopted as heirs in the family of God. He also indwells, illuminates, guides, equips and empowers believers for Christ-like living and service. The Holy Spirit is a member of the Trinity, in fact, He is God; God is Spirit and His worshipper’s acknowledge Him this way (John 4:24). Like the “wind,” the Spirit is invisible, unpredictable/untraceable, yet powerful (John 3:8). Also, the masculine pronoun is used in referring to the Holy Spirit, making Him a personal person –not an aura, sensation, or force, but a person with interpersonal ability and commitment (John 15:26). He bears witness with our spirits (Romans 8:16, Galatians 4:6), intercedes for us (8:26), distributes gifts (1 Corinthians 12:11), illuminates our understanding (1 Corinthians 2:9ff), and grieves over us when we sin (Ephesians 4:30). The Holy Spirit was present in God’s work of creation (Genesis 1:2) and brings the universal church an empowerment to testify of Christ (Acts 1:8). The Holy Spirit counsels (Galatians 5:18) and convicts (John 16:7-8), testifies of and brings glory to Christ (John 15:26, 16:14), singularly purifies the regenerate at conversion (1 Corinthians 6:11, 12:13), continues to sanctify (1 Thessalonians 5:23, 2 Thessalonians 2:13), guarantees our salvation (2 Corinthians 1:21-22, Ephesians 4:30), and sustains us in this life (Galatians 3:3). By the Holy Spirit we are empowered to live a holy life (Galatians 5:13ff). He unifies the church (2 Corinthians 13:14, Ephesians 4:3, Philippians 2:1-2). In both Old and New Covenants the Holy Spirit may empower (Judges 13:24-25, Acts 4:8), may comfort (1 Samuel 16:23, Acts 9:31), or may counsel (Job 32:8, John 16:13), for example; however, in the Old Covenant the Spirit would visit according to the will and pleasure of God (1 Samuel 16:14) –something Old Testament saints were aware of and prayed for accordingly (Psalm 51:10-12)- whereas in the New Covenant He remains to permanently indwell the Believer (2 Corinthians 1:21-22, Ephesians 4:30) guaranteeing our inheritance in Christ. Jesus has ascended to the Father’s right hand, where He intercedes for us; Jesus had to leave in order for the Holy Spirit to be sent to us (John 16:7). Now, the Spirit, as Counselor, convicts the world of its guilt in regard to sin (John 15:22) –to leave men without excuse who reject Christ through unbelief, to manifest righteousness through the Believer in Christ’s absence, and to now offer righteousness in Christ and on behalf of Christ (16:8-10). The Devil cannot condemn because He has already been condemned (v11); there is no condemnation for those who are in Christ (Romans 8:1) but the Spirit does seem to prepare the unbelieving world for the eventual judgment of Christ (Matthew 25:31ff), having already begun with Satan (John 12:31). The Spirit glorifies Christ in that He guides us into all truth (John 16:13) –using Scripture (17:17). He also provides direction and comprehension for the future (13b). He will take everything that the father and Son have for us and communicate it to us (16:13-15); the Son is glorified in that the Spirit shares everything about Him with us! Regeneration must occur first (John 3:5, Titus 3:5): we are dead and must be raised/regenerated to new life, which Paul communicates as our sharing in the “baptism” of Christ in Romans 6:3-4. God makes the regenerate stand firm “in Christ,” setting His seal of ownership (a permanent “sealing”) on us and putting His Spirit in our hearts (a blessed “indwelling”) as assurance of salvation (Ephesians 1:13-14). Again, regarding the “Baptism of the Holy Spirit,” 1 Corinthians 12:13 says: “For we were all baptized by one Spirit into one body –whether Jews or Greeks, slave or free- and we were all given the one Spirit to drink (NIV).” As we become regenerate, the Holy Spirit indwells us: the same Spirit in whom all Believers are baptized/regenerated immediately and concurrently takes up residence in all Believers. As to “filling,” I do not believe a second or subsequent filling is required in order to secure salvation; we have been regenerated and indwelled (Ephesians 4:30); however, we are called to continually welcome the Spirit and His agenda into our hearts by being “filled” with Him (Ephesians 5:18) –submitting to Him by imitating His character in all things (5:1ff, Colossians 3:1-17). We then keep walking, putting to death the deeds of our sinful flesh (Romans 8:5-14, Galatians 5:16-26). {1 Corinthians 12:13, an evident favorite within Pentecostal traditions, cannot then be used to justify a “second” experience of baptism that follows sometime after conversion, be it in Christ or in the Holy Spirit. The disciples did experience something extraordinary at Pentecost, but this was the advent of the Spirit among men already in Christ: the Holy Spirit Himself was engaging a new role among men.} Spiritual gifts are given by God through the Holy Spirit for the enrichment and healthy functioning of the church (1 Corinthians 12). God’s purpose in this emphasizes membership, interdependence, sensitivity to honor, and unified emotional response (v26). Gifts of prophecy, healing, and tongues remain controversial in many churches. Personally, I believe “prophecy” to be desirable, interpreting this gift as discernment, encouragement, and comfort toward the church’s edification (1 Corinthians 14:1-5) within a New Testament/New Covenant sense–but no longer as Divine revelation in an Old Testament, “Thus saith the Lord” sense. The heart of the Old Testament prophet was (and is) commendable –true to Yahweh at all costs and ever resented by man (Luke 6:22-23). There seems to be room for certain signs and wonders to be manifest as an evangelistic catalyst toward unbelieving peoples –and not simply toward unbelieving Jews (1 Corinthians 14:21-22ff). However, though I believe such gifts have not ceased, I also believe that we cannot add gifts -or any content as to how they are expressed- to what is already and clearly listed in Scripture. 7. We believe that the true church comprises all who have been justified by God's grace through faith alone in Christ alone. They are united by the Holy Spirit in the body of Christ, of which He is the Head. The true church is manifest in local churches, whose membership should be composed only of believers. The Lord Jesus mandated two ordinances, baptism and the Lord’s Supper, which visibly and tangibly express the gospel. Though they are not the means of salvation, when celebrated by the church in genuine faith, these ordinances confirm and nourish the believer. The Church consists of all people ever genuinely saved (Ephesians 1:22-23). This Church is universal: a bride for whom Christ died (Ephesians 5:25), a body for which Christ is the head (Colossians 1:18a), and a community, to which is given members and gifts (1 Corinthians 12). Jesus is “the Head of the Church (Colossians 1:18),” meaning that He directs the Church and that the Church respects and submits to His direction in all things. The church is also “local” in its expression at residential and regional levels (Romans 16:15, Acts 9:31, Revelation 1:4, 20, etc.): groups of people of various sizes come together in varying locations/settings to seek God and practice the ordinances. Not all people who attend a local church are regenerate (though all members of local churches should be): official, local church “membership” should ascertain and confirm salvation (as best it can) as its first priority. There are several broader categories of church government: Episcopalian, Presbyterian, and Congregational. Each has weaknesses and strengths. For me, Congregationalism has its challenges: possibly granting too much power or placing too much burden upon a pastor over time. Accountability of members inside and outside the church may also suffer if the mentality of “equality” means that no one has the authority to confront another. It may even spread (grant) authority into the local church community such that the church is governed by Biblically unqualified leaders (Acts 6, 1Timothy 3, Titus 1, 1 Peter 5). Or a congregation may simply reject leadership –an unscriptural determination altogether (Acts 20:28, Hebrews 13:17). However, a congregation willing to appoint a plurality of elders –including the pastor(s)- Biblically qualified (above texts) to serve from within its ranks, seems most viable. The congregation elects these men, yet recognizes the Holy Spirit-given authority of these men while joyfully submitting themselves to the servant-leadership of these men. The congregation participates in affirming pastors (as elders), determining vision statements, approving annual budgets or large-scale purchases, confirming church membership, and in confirming church discipline (Matthew 18:17, 1 Corinthians 5:4). Denominational affiliation supplies support from a network of likeminded congregations as well as accountability to an agreed upon statement of Faith; it keeps pastors on track theologically and serves as a broader movement, with widespread credibility and longstanding history, of believers to encourage one another. The EFCA grants authority with latitude to its local congregations to determine course and expression (sub-cultural application, for ex.) within the EFCA Statement of Faith –while theologically leading and structuring by this same document. “In essentials, unity, in nonessentials, liberty, and in all things, charity.” Matthew 18:15-17 confirms the confrontation of sin as a priority in the church, but to involve only as many people as are necessary at each step of the confrontation –steps dependent on the repentant response of the person confronted. The church must take the immorality of its members seriously and earnestly (Colossians 1:28-29, 1 Corinthians 5:12b), maturely and gently (Galatians 6:1-2). To confront sin is an act of love (James 5:19-20). God’s goal in disciplining us is to make us holy (Hebrews 12:10); hence, the church’s goal to restore the sinner (1 Corinthians 5:5) and protect the balance of members in the local body (5:2, 6-7). The reputation of Christ is also at stake: rather than have Christian brothers fighting before unbelievers (1 Corinthians 6:6), why not rather be wronged (v7) –even as He was? 1Timothy 5:19-21 addresses the treatment of elders amidst (alleged) sin: make the accusers prove the allegation by numbers, but if sin is verified and undaunted, rebuke the elder publicly to instill fear in the observers. At that point the church understands that even elders are not exempt from sin or its public correction. Formal membership to a local church body is helpful for reasons of involvement (dependability re. contribution of one’s gift) and accountability (laying a foundation for members to lovingly keep one another on Christ’s course). An “ordinance” is something instituted by Christ, to be practiced by the Church (believer’s only) in keeping with the respective outcomes Christ desires for her. In the case of Baptism, the blessings of obedience (Matthew 28:19-20, Acts 2:38), public association with Jesus (Acts 10:47-48), and the testimony of regeneration edify the church regularly. The Lord’s Supper prompts repentance and remembrance –of the identity and work of Christ- until he gathers us to Himself at last. At that time we will no longer need to remember Him, for we will be with Him and like Him; until that time, we need regularly to recall what we are living for (Hebrews 11:10, 16). As to order, Baptism would come first, bearing witness to newness of life and a confirmation of salvation; The Lord’s Supper would follow, remembering Jesus accurately and experiencing the nourishment of our souls as often as we do. Baptism externally/visibly/physically communicates the internal/spiritual reality of a relationship already begun with/in Christ (Acts 8:12); a man or woman has participated in the death, burial, and resurrection of Christ unto “newness” of life (Romans 6:3-4, Colossians 2:12). Scripture does not mandate a mode but total immersion best represents the complete death, burial, and resurrection of Christ. Baptism bears witness to salvation, but does not accomplish salvation. Baptism assumes salvation and enduring sanctification (Galatians 3:27). The Lord’s Supper represents an ongoing fellowship with Christ wherein His body, broken for us, and His blood, shed for us, are faithfully and accurately recalled (Mark 14:22-25, 1 Corinthians 11:23-25). (I see this as “remembrance” only: Communion does not impart a special form of grace, authority, etc.) We observe this ordinance until we partake with Christ in heaven (Matthew 26:29), proclaiming His death until that time (1 Cor. 11:26). Examination of self in advance of the Lord’s Supper concerns the attitude with which we are partaking alongside our brothers and sisters; such self-examination can also be so helpful in repenting of sin and focusing on Jesus. Other blessings include unity within the fellowship (1 Cor. 10:17) and spiritual food for the soul (John 6:53-57). 8. We believe that God’s justifying grace must not be separated from His sanctifying power and purpose. God commands us to love Him supremely and others sacrificially, and to live out our faith with care for one another, compassion toward the poor and justice for the oppressed. With God’s Word, the Spirit’s power, and fervent prayer in Christ’s name, we are to combat the spiritual forces of evil. In obedience to Christ’s commission, we are to make disciples among all people, always bearing witness to the gospel in word and deed. We are saved (Ephesians 2:8-9), being saved (Philippians 2:12-13, 1 Thessalonians 5:23-24), and will be saved (1 Corinthians 1:8-9, 2 Corinthians 1:21-22), forever (Hebrews 7:23-25); our perfection has been achieved and is still being achieved (Hebrews 10:14). Those God justifies He also glorifies (Romans 8:30). God sanctifies us, meaning that he is making us more holy, transforming us into the likeness of His Son, in time (2 Corinthians 3:18). We are called to work tenaciously (Philippians 2:12), though He promises to complete it (2:13, 1 Cor. 1:8-9). We participate through our Spirit-sustained pursuit of holiness –by “making every effort” (2 Peter 1:5ff). The pursuit of righteousness is mandatory for the believer (Matthew 5-7)! (This pursuit must not be confused with the imputed righteousness of Christ, referenced above.) As we put to death the deeds of the flesh we live (Romans 8:13), an ongoing life that exhibits fruit and lends us assurance of our salvation –the theme of 1 John (5:13). The singularity of God, that He is “one,” that He alone exists as God and Lord of all and that He alone delivers –Israel out of Egypt (Exodus 20:2-3) and us while in this world (Psalm 62:1-2)- gives basis for His demand that we devote all of our love to Him exclusively (Mark 12:29-30). Jesus has told all of us who want to be his disciples that we must deny ourselves, pick up our cross, and follow Him (Matthew 16:24): the Christian Faith is preeminently God-centered. Jesus never promises to fulfill our agenda, rid us of all trial, and follow wherever we lead. God alone is Creator and sustainer of all things (Acts 17:24-25) and worship of anyone or anything else is to worship creation, which is idolatry. God loved us when we were unable to love Him (Romans 5:8, 1 John 4:10); we love God only because He first loved us (1 John 4:19). Therefore, because God has loved us we love God and out of our love for God we are called and enabled to love others (Hebrews 6:10, 1 John 4:11ff). Faith works itself out within Christian community first (Gal. 6:10), important for evangelistic reasons: the unbeliever must see that we are Christ followers on the basis of our love for one another (John 13:34-35). Loving one another, we must go into the world to love the poor and oppressed: to confront injustice, to set oppressed peoples free, to feed the hungry, to shelter the homeless, to clothe the naked…to intentionally and tirelessly help those who cannot help themselves (Isaiah 1:16-17, 58:6ff). So long as the compassion and justice of the Church are God’s compassion and justice, they must be continually manifested in this world. We constantly fight invisible, spiritual foes (Eph. 6:12) and the only way to win is to dress in God’s “armor” (6:13). The armor (truth, righteousness, readiness, faith, and salvation) is meant to withstand an evil, spiritual foe, and its application to the body is perfectly suited to the defense it provides: truth secures, faith shields, etc (14-17a). Our weapon is God’s Word, which we must learn (through study and meditation) to wield well (17b); clothed this way we “stand” and fight. Christ’s final, “Great Commission” was to “make disciples (Matthew 28:16-20).” All authority has been given to Him and He promised to be with us always; therefore, we have all the power we need. We are told to go –we cannot make disciples if we do not set forth! Having gone out into the world we are told to (1) baptize in the name of the Trinity and (2) to teach unto total obedience. We are not told to win converts. Jesus wants true Christ-followers and He wants them from among all peoples: we are sent to all peoples (Acts 1:8) and we will worship with representatives from all peoples someday (Rev. 7:9-10). This means the local church sends its members next door, downtown, and far away into other cultures. To equate deeds of compassion with Christ’s work at the Cross would begin to obscure the necessity of the Cross as that which alone accomplishes atonement and offers salvation –service sacrifices evangelism; yet to separate them altogether would result in “faith without deeds (James 2:18)” –proclamation minus a demonstration that leaves the “Good News” without goodness. We can and must witness to the Gospel in deed in much the same way as Christ, offering real help in reasonable and sometimes extreme ways, to the unsaved (Mark 2:13-17, 5:21ff, 6:30-44, etc.). 9. We believe in the personal, bodily and premillennial return of our Lord Jesus Christ. The coming of Christ, at a time known only to God, demands constant expectancy and, as our blessed hope, motivates the believer to godly living, sacrificial service and energetic mission. The return of Christ will be unexpected (Matthew 24:44, 2 Peter 3:10), personal (John 14:3, 1 Thessalonians 4:16), and visible (Acts 1:11). (It is not the “spirit of” Christ which will slowly spread through the peoples of the earth that we await; our hope is placed in a man coming back for us and it is a man –with whom we can relate personally- who will one day reign on the earth.) I believe that Christ will return at the end of a seven year Tribulation, just prior to the Millennium. I cannot discern in Scripture a definite “rapture” of the saints, particularly a specific pre-Tribulational return of Jesus as distinguished from the post-Trib/pre-Mill return (Second Coming); and because the martyrdom of the saints is so precious to God throughout Scripture, especially in Revelation (6:10, 7:14-16, 12:11, 13:10), I believe “The Rapture” will not occur until after the seven-year Tribulation, at the Second Coming of Christ. Amillennialism places Christ’s reign currently, in heaven rather than on earth, so that as believers die they are raised to reign with Him in an eternal state. This view maintains that there is no “millennium” still to be realized on earth; the “thousand years” is figurative for “a long time” –and we don’t know how long. This view makes sense of current reality –our limited perception of it- but does not provide as much hope or longing for Christ’s return. Postmillennialism places Christ’s return after a Millennium wherein the Kingdom of God, or at least its values or nature, will spread in time so as to gradually overcome the evil of the world. Once this is accomplished, Christ will return. Believers and unbelievers will then be resurrected, at which time judgment will commence. This view emphasizes Gospel power, and that is good, but the ability of (and faith in) man required to spread (and receive) the Gospel may be misplaced and Christ may not receive as much singular glory by way of single-handed rescue of the saints. Premillennialism places Christ’s return before the Millennium, following the Tribulation, bodily, to reign on earth. Believers, in a resurrected state wherein their glorified bodies are reunited to their souls, will reign with Him. I prefer this view because it makes the most sense of Revelation 20:1-10 and because I think it gives Christ the most direct and singular glory: wickedness in the world climaxes and only Christ’s return (to stay) is sufficient to save. I believe Israel still has a special place in the unfolding of future events: spiritually speaking, Jewish hearts have been temporarily hardened by God until all of the Elect of the nations have been regenerated by God (Romans 11:25-27) and brought into His Kingdom, which Christ will pass to Him (1 Cor. 15:22-24). Then, spiritually speaking, just as only the members of “physical Israel” were saved who exhibited faith (not adherence to Law) in the Old Testament, so all “children of Abraham,” whether Jew or Gentile, will be saved by faith (Romans 4:16). Once the hardening of the Jewish heart is over, both Jewish and Gentile representatives, exercising faith in Christ, will comprise the Church. As to Jesus’ more precise teaching on the coming of His Kingdom and its relation to eschatology, he warns us to avoid deception and to avoid fear; He also warns us that we will experience tribulation, hatred, persecution, and death (–another argument in favor of a post-Trib view). Love will grow cold, but the one who stands firm to the end will be saved. The nations must be reached (Matthew 24:4-14ff), but there is conjecture that they already have been reached (Colossians 1:6), and so the imminent return of Christ is preserved. I do believe in the imminent return of Christ –that Christ could return at any moment and that we must watch for Him (Mark 13:34-37) and be ready for Him with constant expectancy (James 5:7-9), readiness defined by constant/daily holy living (2 Peter 3:10-12a) and energized stewardship of all He has entrusted to us (Matthew 24:45-51). 10. We believe that God commands everyone everywhere to believe the gospel by turning to Him in repentance and receiving the Lord Jesus Christ. We believe that God will raise the dead bodily and judge the world, assigning the unbeliever to condemnation and eternal conscious punishment and the believer to eternal blessedness and joy with the Lord in the new heaven and the new earth, to the praise of His glorious grace. Amen. In recognizing/sharing the Gospel (1 Cor. 15:3-8), John 10:10-11 (life vs. “abundant life”), 1 John 1:5 (God’s holiness), Romans 3:23 (our sin), John 14:6 (Christ exclusively), Romans 10:9-10 (appropriation), 2 Corinthians 5:15 (lordship), and 2 Corinthians 4:16-18 (eternal perspective) are the verses I emphasize. Romans 6 states the Gospel in one chapter; Romans 12:1-2 or Hebrews 12:1-2 communicate the Christian’s overarching worldview. 1 Peter 3:18a states the Gospel in one-half verse: “For Christ died for sins once for all, the righteous for the unrighteous, to bring you to God.” This is a universal message (1 Timothy 4:10, 1 John 2:2). To believe the Gospel is to place faith in Christ and His work –to submit one’s life to Christ or to cast oneself upon the mercy of Christ- to know the Gospel and to appropriate it (Romans 10:9-10). Repentance means to turn, to turn away from sin and turn to God: as God begins a work in the heart (John 6:44) our sin becomes clear to us (Luke 18:13), prompting a forsaking of sin (in heart and action) and a falling into God’s mercy (Isaiah 55:6-7). To “receive the Lord Jesus Christ” is to look to Him and believe in Him for what He has promised (John 6:40). We “must” believe in Christ alone (Acts 4:12) for there is no other way to God (John 14:6); without the Son there is no eternal life (1 John 5:11-12). Following our earthly death we will be raised with imperishable bodies (1 Cor. 15:42-44), meaning glory and power in a spiritual body. We have borne the likeness of the earthly man (Adam) and we will bear the likeness of the heavenly man, Jesus (15:44b-49). As to future judgment, all people will stand before Christ someday: at that time every name will be found in either the Book of Life, meaning eternal salvation, or in one the countless other books of works, meaning eternal damnation because no works will be sufficient to save (Revelation 20:11-15). {There will be degrees of judgment (Matthew 11:20-24).} This judgment will qualify as the division of sheep and goats (Matthew 25:31-33). I believe it will also qualify as universal confession of Christ’s Lordship (Philippians 2:9-11). Still, all sheep (Believers) will appear before the “Judgment Seat of Christ” to give an account for their deeds on earth (2 Cor. 5:10); all will be saved but not all will see their works stand the test of Christ’s purifying fire (1 Cor. 3:12-15). Some see multiple judgments in Scripture: a judgment of the nations (Matthew 25:31-46), a judgment of believer’s works (2 Corinthians 5:10), and “The Great White Throne Judgment” (Revelation 20:11-15). I believe all three fit the same occasion –Christ as Judge- following the Millennium. Unbelievers, including the unevangelized (Romans 1:18-20 > 10:17 > 1 John 5:11-12), are given over to their lusts, condemned to Hell. Hell has been created for the Devil and his demons, a place of everlasting, conscious punishment for the unbeliever (Matthew 25:46), highlighting the justice of God (Revelation 19:3), and including the eternal oversight of Christ (Revelation 14:9-11). Heaven is the place where God most fully communicates His presence (Isaiah 66:1), the place where we will join Him some day (Matthew 5:10) to behold His glory (John 17:24) and continue to live in glorified bodies (Philippians 3:21), the place we long for now (2 Corinthians 5:8), and so we store treasure with anticipation (Matthew 6:19-21). At death we join Jesus immediately (Luke 23:43, 2 Cor. 5:8). Taken chronologically, I would have to say that the new heaven and new earth commence following the Millennium and Christ’s judgment of Satan and all peoples (Revelation 20 > 21). These realities justify our yearning for justice in the world, commend merciful, driven evangelism as the time is short (1 Corinthians 7:29-31), and inspire holiness while Christ tarries –all to the praise of His glory. To conclude in doxology is perfect because doxology praises God for who He is (1Timothy 6:14-16, Hebrews 13:20-21, Jude 24-25). PASTORAL AND PERSONAL SECTION 1. Marriage, Divorce, and Remarriage: marriage was instituted by God for reasons of fellowship/partnership and procreation (Gen. 1:26-28). Marriage is a life-long covenant of love between a man and a woman (Romans 7:2-3), a covenant God models in His relationship to His people (Is. 62:3-5, Hos. 2:19-20, Eph. 5.) Divorce, the dissolution of a marriage, is something God hates (Malachi 2:16) since it is always the product of sin. But God grants at least two sanctions for divorce: adultery (Matthew 19:9) and abandonment by an unbeliever (1 Corinthians 7:15). If a marriage is violated by either of these two exceptions (properly understood and applied), then divorce is permitted. Cases of severe neglect and abuse may be addressed (on principle) by Exodus 21:7-11, the treatment of wed, female slaves. Divorce should be sought only after reasonable, earnest efforts have been made to reconcile within the marriage; divorce is an absolute last resort. Since divorce is permitted, remarriage (with newfound wisdom and extreme, tentative care) is also permitted. However, if divorce is realized by a Believer for unbiblical reasons, that person should remain unmarried and pursue reconciliation unless and until reconciliation becomes practically impossible (1 Cor. 7). If a second marriage is entered into following an unbiblical divorce for unbiblical reasons, then this does constitute adultery; however, the second marriage should not dissolve for this reason. The same marriage covenant has been entered into (albeit for a second time) such that the couple is bound together and the same Biblical guidelines should be earnestly, repentantly pursued within this new covenant. 2. Abortion, Infanticide, Euthanasia: God is sovereign over life -its existence (Job 12:10), its course (Daniel 5:23d), and its fullness (Acts 17:25); life is of inestimable value (Psalm 139:13-16). To take the life of an unborn fetus (Psalm 51:5) or an elderly person (Is. 46:4) is to murder –to destroy something made in God’s image (Gen. 1:27). I believe that to decline life-support systems is not ethically wrong. {I am not convinced that to keep a heart beating is to restrict the soul to the body.} To nourish the dying with food and/or pain medication –and certainly with bedside fellowship even if not fully absorbed by the dying person- is acceptable, commendable, and God-honoring. 3. Role Distinctions for Men and Women in the Home and the Church: I endorse “Complementarian” perspectives –men and women are equal in value before the throne of God (Gal. 3:28), yet called to differing (and God-honoring) complementary roles toward one another in the world. Women should be encouraged to contribute from their character (1 Timothy 2:9-10, 1 Peter 3:3-4) and commitment (Romans 16:1-2) inside the local church, yet without violating principles of male headship or authority (1 Cor. 11:3) in the church (1 Timothy 2:11-14) or in the home (Eph. 5:22, 33). Women pastoring in remote/missionary settings because no male leadership is yet available (or willing) are not necessarily wrong to do so (Judges 4:8-9) –but a transition to male leadership should be sought from the outset of the mission. 4. Homosexual Belief and Conduct: all sin renders us equally guilty before a holy God, and in this sense is equal (Romans 3:23). Still, God does seem to regard some sin as surpassingly offensive (Matthew 11:20-24) and/or particularly dangerous –sexual immorality for example (1 Corinthians 6:12-20). The practice of and the lust for homosexual relations is sin (Romans 1:26-28). God’s grace can account for any and all of the sin of any sinner (1Timothy 1:12-17). This means the Church must do its best to welcome the unbelieving homosexual into its midst and, led by God’s grace, lovingly confront the sinner, allowing the Holy Spirit to win the heart and deal with the sin in God’s time. The question as to whether a person who claims Christ and practices homosexuality is or can be actually saved must be answered, “Maybe!” Only God knows the salvation status of any and every heart. But any person claiming to be converted, simultaneously practicing homosexuality, must be confronted for sin. 5. Theology of Worship: worship is meant to honor God from the content of a life lived seven days a week, from a mind transformed into Christ-likeness (Romans 12:1-2); worship means throwing off anything that hinders us, running a course marked out for us by Christ, and keeping our eyes on Christ as we do so (Hebrews 12:1-2). I have no problem with preferences for different “styles of worship” so long as they are meant for God and not sought as “feelings” for the worshipper. However, if styles are preferred as an aversion to sound doctrine or sanctification, it becomes a heart issue that must be addressed (Colossians 3:16, 1Timothy 4:16). 1. Spiritual Disciplines: provide channels through which we grow in and like Christ (1Timothy 4). Bible intake, prayer, service, worship, solitude, giving, and fasting are regular for me. I seek to evangelize from the content of my life (Mt. 5:16); I also look for opportunity to speak the Gospel into the relationships/situations, particularly of unbelievers, I come across. Prayer Retreats are becoming more common for me, whether an hour, a day, or several days away. 2. Stewardship, Personal Finances, and Debt: wise stewardship should amount to no debt but ongoing love (Romans 13:8). We are blessed to have managed our finances debt-free the entirety of our marriage to date (21 years). We do give over and above a “tithe” to local church, missionary support, and parachurch, but I want to do this with more internal cheerfulness, which means more faith that God will provide just as he always has (2 Cor. 9:6-8). {I also need to guard against bitterness -that those who are able to give more so often do not.} 1 Thessalonians 4:11 has for years been meaningful to me. 3. Sexual Purity (Including Pornography): sexual intimacy is meant for the marriage covenant alone (Matt. 19:4-6, Gen. 2:24-25, Lev. 20:10). Purity must be kept at all costs at all levels –physically, emotionally, mentally/visually, spiritually (Psalm 101, 1 Corinthians 6:13bff). Thoughts must be captured diligently and replaced well (Psalm 19:14, 119:11). We must go to great lengths to guard against sexual immorality (Mt. 5:27-29). By God’s grace, I’ve never visited a pornographic website. Though I have windows to the lobby in my office, I never counsel a woman alone unless my office door is open and my admin. asst. is within earshot. My life is completely open to my wife. 4. Marriage and Family Priorities: Christ defined “family” radically (Matthew 12:48-50). And marriage and family (must and do) come first as ministry (Ephesians 5:22-6:4, Colossians 3:18-21). In ministry, my commitment to my family is honestly my greatest weakness; I have intentionally been devoting more time to my son and daughter especially this past year. I spend time with them doing trendy things but the need is to be fully aware and invested in them when I am with them and when I am not. 5. Social Drinking of Alcohol: in our culture alcohol’s connotations are too decadent for my witness as a pastor (1 Corinthians 9:19), so I choose to abstain. On the other hand, I do not see alcohol or its consumption as inherently or Scripturally sinful; as in all activity, all Christians should examine their motives and be aware of younger, “weaker” brothers and sisters they are among. 6. Accountability in Life and Ministry: whether I like it or not this is necessary (James 3:1), and I am thankful for it. I pursue accountability as an act of wise and humble dependence (James 5:13-16); there are several older men in my life on whom I lean this way. But my best help has been the continual reminder that God truly does know my heart all the time (1 Samuel 16:7, 1 Chronicles 28:9, Psalm 139:1, 23-24) and I want to please Him (Genesis 39:9). ATTITUDE TOWARDS THE EVANGELICAL FREE CHURCH OF AMERICA: Please respond to these questions with a yes or no. If it is necessary to clarify your answer, please write a brief explanatory response.
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