Compilation of Beliefs
1. The Scriptures Inspired.
2. Scholastic Distinctives.
3. The One True Living God.
4. The Deity of the Lord Jesus Christ.
5. Election.
6. The Salvation of Man.
7. The Security of the Believer.
8. Celebrations of the New Covenant.
9. The Continuation of the Gifts of the Holy Spirit.
10. Baptism in the Holy Spirit.
11. Sanctification.
12. The Church Age, the Church, and the Bridal Paradigm.
13. Biblical Leadership.
14. Worship.
15. Divine Healing.
16. The Enemy.
17. The Blessed Hope.
18. The Millenial Reign of Christ.
19. The Final Judgment.
20. The New Heavens and the New Earth.
21. Unconditional Acceptance.
22. The Christian and the Social Order.
23. Christianity and Ecumenism.
24. Tithing.
25. The Sabbath, Work, Rest, and the Lord's Day.
26. The Sanctity of Human Life.
27. Creationism.
28. Endnotes.
The books of the Old and New Testaments constitute the Scriptures. They are the inspired and infallibly written Word of God, fully inerrant in their original autographs1 and superior to all human authority, and have been transmitted to the present without corruption of any essential doctrine. They contain all things necessary to salvation; so that whatever is not read therein, nor may be proved thereby, is not to be required of any man that it should be believed as an article of faith, or be thought requisite or necessary to salvation. Both in the Old and New Testaments life is offered to mankind ultimately through Jesus, who is the only Mediator between God and man. The New Testament teaches Christians how to fulfill the moral principles of the Old Testament, calling for loving obedience to God made possible by the indwelling presence of the Holy Spirit (Ps. 19:7; Matt. 5:17-19; 22:37-40; Luke 24:27, 44; John 1:45; 5:46; 17:17; Acts 17:2, 11; Rom. 1:2; 15:4, 8; 16:26; II Cor. 1:20; Gal. 1:8; Eph. 2:15-16; I Tim. 2:5; II Tim. 3:15-17; Heb. 4:12; 10:1; 11:39; James 1:21; I Peter 1:23; II Peter 1:19-21; I John 2:3-7; Rev. 22:18-19). [Wesleyan Church; Wesleyan Beliefs; Article 5]
2.1. Literal Hermeneutics. We adopt a consistent, literal (historical, grammatical, and rhetorical) hermeneutic in every portion of the Scripture. [Chafer Theological Seminary; Our Distinctives]2.2. Emphasis on Greek and Hebrew Exegesis. We hold the deep conviction that teaching the Word of God, itself builds believers in the faith for fruitful service. Therefore, Greek and Hebrew exegesis is foundational to all our Biblical scholarship. We reject all forms of eisegesis for Biblical study.2 [Chafer Theological Seminary; Our Distinctives]
2.3. Dispensational Theology. As a result of the literal hermeneutic, we are dispensationalists. We understand the Bible to be “rightly divided” into seven dispensations:
2.3.1. The Dispensation of Innocence (creation to the fall of man). (Genesis 1:28-3:24)
2.3.2. The Dispensation of Conscience (fall to the flood). (Genesis 3:22-8:14)
2.3.3. The Dispensation of Human Government (flood to call of Abram). (Genesis 8:15-11:9)
2.3.4. The Dispensation of the Promise (call of Abram to giving of law). (Genesis 12:1-Exodus 12:42)
2.3.5. The Dispensation of the Law (giving of law to crucifixion). (Exodus 19-Acts 7)
2.3.6. The Dispensation of Grace (Crucifixion to second coming of Jesus). (Acts 2:1-Revelation 20:2)
2.3.7. The Dispensation of the Millennium (Jesus' second coming to end of Millennium). (Acts 1:6-7, Rev 20, Isa. 9:6-7, Isa. 11:4-9, Zech. 14:4-11, Jer. 23:5-8)
The one true Living God has revealed Himself as the eternally self-existent “I AM,” the Creator of heaven and earth and the Redeemer of mankind. The nature of God is a compound unity expressed in the aspects of Father, Son, and Holy Spirit (Deuteronomy 6:4; Isaiah 43:10,11; Matthew 28:19; Luke 3:22). [Assembly of God; 16 Fundamental Truths of the Assembly of God; Article 2]
3.1. Personal Names of God. The Scriptures record that all aspects of Elohim (the Godhead) have personal names: Yahweh, traditionally recorded as YHVH (God); Yeshua haMashiach (Jesus Christ); and Ruach haKodesh (Holy Spirit/Breath). Yet these names remain virtually unknown and, consequently, unused. Since the Father and the Son consider Their names to be important, the Church cannot ignore this issue.3 [The Rock of Mobile; About Us-Faith Statement; Article 4]
3.2. Terms Defined. The terms trinity and persons, as related to the godhead, while not found in the Scriptures, are words in harmony with Scripture, whereby we may convey to others our immediate understanding of the doctrine of Jesus respecting the Being of God, as distinguished from “gods many and lords many.” We therefore may speak with propriety of YHVH our Elohim, who is One Lord, as a Trinity or as one Being of three persons, and still be absolutely scriptural (examples, Matthew 28:19; 2 Corinthians 13:14; John 14:16,17).4 [Assembly of God; 16 Fundamental Truths of the Assembly of God; Article 2., Section A.]
3.3. Distinction and Relationship in the Godhead. Jesus taught a distinction of persons in the godhead which He expressed in specific terms of relationship, as Father, Son, and Holy Spirit, but that this distinction and relationship, as to its mode is inscrutable and incomprehensible, because unexplained (Luke 1:35; 1 Corinthians 1:24; Matthew 11:25-27; 28:19; 2 Corinthians 13:14; 1 John 1:3,4). [Assembly of God; 16 Fundamental Truths of the Assembly of God; Article 2., Section B.]
3.4. Unity of the One Being of Father, Son, and Holy Spirit. Accordingly, therefore, there is that in the Father which constitutes Him the Father and not the Son; there is that in Jesus which constitutes Him, the Son and not the Father; and there is that in the Holy Spirit, which constitutes Him the Holy Spirit and not either the Father or the Son. Wherefore, the Father is the Begetter; Jesus is the Begotten; and the Holy Spirit is the One proceeding from the Father and the Son. Therefore, because these three persons in the Godhead are in a state of unity, there is but one Lord God Almighty and His name One (John 1:18; 15:26; 17:11, 21; Zechariah 14:9). [Assembly of God; 16 Fundamental Truths of the Assembly of God; Article 2., Section C.]
3.5. Identity and Cooperation in the Godhead. The Father, Jesus, and the Holy Spirit are never identical as to person; nor confused as to relation; nor divided in respect the Godhead; nor opposed as to cooperation. The Son is in the Father and the Father is in the Son as to relationship. The Son is with the Father and the Father is with the Son, as to fellowship. The Father is not from the Son, but the Son is from the Father, as to authority. The Holy Spirit is from the Father and the Son proceeding, as to nature, relationship, cooperation, and authority. Hence, no person in the Godhead either exists or works separately or independently of the others (John 5:17-30,32,37; 8:17,18). [Assembly of God; 16 Fundamental Truths of the Assembly of God; Article 2., Section D.]
3.6. The Title, Lord Jesus Christ. The appellation “Lord Jesus Christ,” is a proper name. It is never applied in the New Testament either to the Father or to the Holy Spirit. It therefore belongs exclusively to the Son of God (Romans 1:1-3,7; 2 John 3). [Assembly of God; 16 Fundamental Truths of the Assembly of God; Article 2., Section E.]
3.7. The Lord Jesus Christ, God With Us. The Lord Jesus Christ, as to His divine and eternal nature, is the proper and only Begotten of the Father, but as to His human nature, He is the proper Son of Man. He is, therefore, acknowledged to be both God and man; who because He is God and man, is “Imanu’El,” God with us (Matthew 1:23; 1 John 4:2,10,14; Revelation 1:13,17).5 [Assembly of God; 16 Fundamental Truths of the Assembly of God; Article 2., Section F.]
3.8. The Title, Son of God. Since the name, “Imanu’El” embraces both God and man, in the one person, Jesus Christ, it follows that the title Son of God describes His proper deity, and the title Son of Man, His proper humanity. Therefore, the title Son of God belongs to the order of eternity, and the title Son of Man to the order of time (Matthew 1:21-23; 2 John 3; 1 John 3:8; Hebrews 7:3; 1:1-13).6 [Assembly of God; 16 Fundamental Truths of the Assembly of God; Article 2., Section G.]
3.9. Transgression of the Doctrine of Jesus. Wherefore, it is a transgression of the doctrine of Jesus to say that Jesus Christ derived the title Son of God solely from the fact of the Incarnation, or because of His relation to the economy of redemption. Therefore, to deny that the Father is a real and eternal Father, and that the Son is a real and eternal Son, is a denial of the distinction and relationship in the Being of God; a denial of the Father and the Son; and a displacement of the truth that Jesus Christ is come in the flesh (2 John 9; John 1:1,2,14,18,29,49; 1 John 2:22,23; 4:1-5; Hebrews 12:2). [Assembly of God; 16 Fundamental Truths of the Assembly of God; Article 2., Section H.]
3.10. Exaltation of Jesus Christ as Lord. The Son of God, our Lord, Jesus Christ, having by himself purged our sins, sat down on the right hand of the Majesty on high, angels and principalities and powers having been made subject to Him, and having been made both Lord and Christ, sent the Holy Spirit that we, in the name of Jesus, might bow our knees and confess that Jesus Christ is Lord to the glory of God, our Father until the end, when the Son shall become subject to the Father that God may be all in all (Hebrews 1:3; 1 Peter 3:22; Acts 2:32-36; Romans 14:11; 1 Corinthians 15:24-28). [Assembly of God; 16 Fundamental Truths of the Assembly of God; Article 2., Section I.]
3.11. Equal Honor to the Father and to the Son. Wherefore, since the Father has delivered all judgment unto the Son, it is not only the express duty of all in heaven and on earth to bow the knee, but it is an unspeakable joy in the Holy Spirit to ascribe unto the Son all the attributes of deity, and to give Him all the honor and the glory contained in all the names and titles of the godhead except those which express relationship (see paragraphs 3.3., 3.4., and 3.5.), and thus honor the Son even as we honor the Father (John 5:22,23; 1 Peter 1:8; Revelation 5:6-14; Philippians 2:8,9; Revelation 7:9,10; 4:8-11). [Assembly of God; 16 Fundamental Truths of the Assembly of God; Article 2., Section J.]
4. The Deity of the Lord Jesus Christ.
The Lord Jesus Christ is the eternal Son of God. The Scriptures declare:
4.1. His virgin birth (Matthew 1:23; Luke 1:31,35).
4.2. His sinless life (Hebrews 7:26; 1 Peter 2:22).
4.3. His miracles (Acts 2:22; 10:38).
4.4. His substitutionary work on the cross (1 Corinthians 15:3; 2 Corinthians 5:21).
4.5. His bodily resurrection from the dead (Matthew 28:6; Luke 24:39; 1 Corinthians 15:4).
4.6. His exaltation to the right hand of God (Acts 1:9,11; 2:33; Philippians 2:9-11; Hebrews 1:3). [Assembly of God; 16 Fundamental Truths of the Assembly of God; Article 3.]
Election (to salvation) is the gracious goal of God for mankind. The “free agency” or “free will” of mankind, which has flowed directly from the omnipotence of God since creation in His image, is either the stepping-stone or the stumbling-block to his election. Although God knows the decisions men make, transcendent of time, He graciously allows them to decide how (or if) they will respond to His prevenient grace (John 6:37, 40, 44-47, 8:24, 10:27-29; Ephesians 1:3-14, 2:8; Phil. 2:13; I Peter 2:5).
6.1. Man's Choice. Man’s creation in the image of God included ability to choose between right and wrong. Thus man was made morally responsible for his choices. But since the fall of Adam, man is unable in his own strength to do the right. This is due to original sin, which is not simply the following of Adam's example, but rather the corruption of the nature of every man, and is reproduced naturally in Adam's descendants. Because of it, man is very far gone from original righteousness, and of his own nature is continually inclined to evil. He cannot of himself even call upon God or exercise faith for salvation. But through Jesus Christ, the Prevenient (preemptive)7 grace of God makes possible what man in himself cannot do. It is bestowed freely upon all men, enabling all who will to turn and be saved. (Gen. 6:5; 8:21; Deut. 30:19; Josh. 24:15; I Kings 20:40; Ps. 51:5; Isa. 64:6; Jer. 17:9; Mark 7:21-23; Luke 16:15; John 7:17; Rom. 3:10-12; 5:12-21; I Cor. 15:22; Eph. 2:1-3; I Tim. 2:5; Titus 3:5; Heb. 11:6; Rev. 22:17.) [Wesleyan Church; Wesleyan Beliefs; Article 8]
6.2. The Atonement. Jesus’ offering of himself, once and for all, through His sufferings and meritorious death on the cross, provides the perfect redemption and atonement for the sins of the whole world, both original and actual. There is no other ground of salvation from sin but that alone. This atonement is sufficient for every individual of Adam's race. It is unconditionally effective in the salvation of those mentally incompetent from birth, of those converted persons who have become mentally incompetent, and of children under the age of accountability. But it is effective for the salvation of those who reach the age of accountability only when they repent and exercise faith in Jesus. (Isa. 52:13-53:12' Luke 24:46-47; John 3:16; Acts 3:18; 4:12; Rom. 3:20, 24-26; 5:8-11, 13, 18-20; 7:7; 8:34; I Cor. 6:11; 15:22; Gal. 2:16; 3:2-3; Eph. 1:7; 2:13,16; I Tim. 2:5-6; Heb. 7:23-27; 9:11-15, 24-28; 10:14; I John 2:2; 4:10.) [Wesleyan Church; Wesleyan Beliefs; Article 9]
6.3. Repentance and Faith. For man to appropriate what God’s Prevenient (preemptive)8 grace has made possible, he must voluntarily respond in repentance and faith. The ability comes from God, but the act is man's. Repentance is prompted by the convicting ministry of the Holy Spirit. It involves a willful change of mind that renounces sin and longs for righteousness, a godly sorrow for and a confession of past sins, proper restitution for wrongdoings, and a resolution to reform the life. Repentance is the precondition for saving faith, and without it saving faith is impossible. Faith, in turn, is the only condition of salvation. It begins in the agreement of the mind and the consent of the will to the truth of the gospel, but issues in a complete reliance by the whole person in the saving ability of Jesus Christ and a complete trusting of oneself to Him as Savior and Lord. Saving faith is expressed in a public acknowledgment of His Lordship and identification with His Church. (Mark 1:15; Luke 5:32; 13:3; 24:47; John 3:16; 17:20; 20:31; Acts 5:31; 10:43; 11:18; 16:31; 20:21; 26:20; Rom. 1:16; 2:4; 10:8-10, 17; Gal. 3:26; Eph. 2:8; 4:4-6; Phil. 3:9; II Thess. 2:13; II Tim. 2:25; Heb. 11:6; 12:2; I Peter 1:9; II Peter 3:9.) [Wesleyan Church; Wesleyan Beliefs; Article 10]
6.4. Justification and Regeneration. When a man repents of his sin and believes on the Lord, Jesus Christ, he in the same moment is justified, regenerated, adopted into the family of God, and assured of His salvation through 1) the witness of the Holy Spirit, which is the inward evidence of salvation (Romans 8:16), and 2) the outward evidence to all men, which is a life of righteousness and true holiness (Ephesians 4:24; Titus 2:12). We are accounted righteous before God only on the basis of the merit of our Lord and Savior Jesus Christ, being justified by faith alone, and not on the basis of our own works. Regeneration is that work of the Holy Spirit, by which the pardoned sinner becomes a child of God. This new life is received through faith in Jesus Christ, and by it the regenerate is delivered from the power of sin which reigns over all the unregenerates, so that they love God and through grace serve Him with the will and affections of the heart, receiving the Spirit of Adoption. (Justification: Hab. 2:4; Acts 13:38-39; 15:11; 16:31; Rom. 1:17; 3:28; 4:2-5; 5:1-2; Gal. 3:6-14; Eph. 2:8-9; Phil 3:9; Heb. 10:38. Regeneration: John 1:12-13; 3:3, 5-8; II Cor. 5:17; Gal. 3:26; Eph. 2:5, 10, 19; 4:24; Col. 3:10; Titus 3:5; James 1:18; I Peter 1:3-4; II Peter 1:4; I John 3:1. Adoption: Rom. 8:15; Gal. 4:5, 7; Eph. 1:5. Witness of the Holy Spirit: Rom. 8:16-17; Gal. 4:6; I John 2:3; 3:14,18-19.) [Wesleyan Church; Wesleyan Beliefs; Article 11]
6.5. Good Works. Although good works cannot save us from our sins or from God’s judgment, they are the fruit of faith and follow after regeneration. Therefore they are pleasing and acceptable to God in Jesus, and by them a living faith may be as evidently known as a tree is discerned by its fruit. (Matt. 5:16; 7:16-20; John 15:8; Rom 3:20; 4:2, 4, 6; Gal. 2:16; 5:6; Eph. 2:10; Phil. 1:11; Col. 1:10; I Thess. 1:3; Titus 2:14; 3:5; James 2:18, 22; I Peter 2:9, 12.) [Wesleyan Church; Wesleyan Beliefs; Article 12]
6.6. Sin After Regeneration. After we have experienced regeneration, it is possible to fall into sin, for in this life there is no such height or strength of holiness from which it is impossible to fall. But by the grace of God one who has fallen into sin may by true repentance and faith find forgiveness and restoration (Mal. 3:7; Matt. 18:21-22; Jn. 15:4-6; 1 Tim. 4:1, 16; Heb. 10:35-39; 1 Jn. 1:9; 2:1, 24-25). [Wesleyan Church; Wesleyan Beliefs; Article 13]
7. The Security of the Believer.
In view of the Biblical teaching that the security of the believer depends on a living relationship with Jesus (John 15:6); in view of the Bible's call to a life of holiness (1 Peter 1:16; Hebrews 12:14); in view of the clear teaching that a man may have his part taken out of the Book of Life (Revelation 22:19); and in view of the fact that one who believes for a while can fall away (Luke 8:13); we disagree with the unconditional security position which holds that it is impossible for a person once saved to be lost. In order to explain our position on the security of the believer, four points need to be emphasized:
7.1. Salvation is available for every man (2 Peter 3:9; John 3:16; Romans 10:11-13).
7.2. Salvation is received and kept by faith in Jesus Christ (Ephesians 2:8; Philippians 3:9; Hebrews 10:38; 1 Peter 1:5; Romans 3:28; Galatians 2:20, 21).
7.3. Continued sin will adversely affect the believer's faith (1 John 1:8; 3:8; Romans 3:5-8; 1 Corinthians 3:1-3; Hebrews 3:12-14; 12:1).
7.4. The believer's salvation is forfeited by rejecting Jesus (John 17:12; Hebrews 10:38; 1 Timothy 4:1; 5:12, 15; 1 John 5:16; 2 Peter 2:20; Hebrews 10:26, 27; 6:4-6). [Assembly of God; Official Position Paper on the Security of the Believer]
8. Celebrations of the New Covenant.
The New Covenant in Jesus Christ brings with it a new creation of the
human spirit. The Torah (Law/Teaching) of God is planted inside so that
the Holy Spirit may indwell there. An external immersion in water is
performed to declare that this has taken place. Additionally, the New
Covenant is to be celebrated regularly through the partaking of communion,
consisting of the elements of unleavened bread and fruit of the vine.9
[Messianic Bureau International; Statement
of Faith; Article 8]
9. The Continuation of the Gifts of the Holy Spirit.
We tenaciously adhere to the perpetual and continuing ecclesiastical value of all spiritual gifts for the edification of the Body of Christ until the end of this Church Age, which will be consummated by the Rapture of the Church (Ephesians 4:11-13, I Corinthians 12-14; Romans 12). The gifts of the Holy Spirit are given with authority to all those who ask God and obey His commandments (Isaiah 28:11-12; Luke 11:13; Acts 1:4-5; 2:4; 5:32; Eph. 1:13).10 [Full Gospel Baptist Church Fellowship; Full Gospel Distinctives; Point 2]
10. Baptism in the Holy Spirit.
10.1. A Promise to All. All believers are entitled to and should ardently expect and earnestly seek the promise of the Father, the baptism (immersion) in the Holy Spirit and fire, according to the command of our Lord, Jesus Christ. This was the normal experience of all in the early Christian church. With it comes the enduement of power for life and service, the bestowment of the gifts and their uses in the work of the ministry (Luke 24:49; Acts 1:4,8; 1 Corinthians 12:1—31). This experience is distinct from and subsequent to the experience of the new birth in Jesus Christ (Acts 8:12—17; 10:44—46; 11:14—16; 15:7—9). With the baptism in Jesus Christ come such experiences as an overflowing fullness of the Spirit (John 7:37—39; Acts 4:8), a deepened reverence for God (Acts 2:43; Hebrews 12:28), an intensified consecration to Him and a dedication to His work (Acts 2:42), and a more active love for Jesus, for His Word, and for the lost (Mark 16:20). [Assembly of God; 16 Fundamental Truths of the Assembly of God; Article 7]
10.2. Initial Physical Evidence. The baptism of believers in the Holy Spirit is witnessed by the initial physical sign of speaking with other tongues as the Spirit of God gives them utterance (Acts 2:4). The speaking in tongues in this instance is the same in essence as the gift of tongues (1 Corinthians 12:4—10,28), but different in purpose and use. [Assembly of God; 16 Fundamental Truths of the Assembly of God; Article 8]
10.3. A Beginning. The baptism in the Holy Spirit is not an end in itself, but a means to an end. The scriptural ideal for the believer is to be continually filled with the Holy Spirit (Ephesians 5:18). Immersion in the Holy Spirit is the specific event that introduces the believer to the ongoing process of living a Spirit-empowered life. Although speaking in tongues is the outward sign of this spiritual baptism, it is designed by God to be much more than evidence. Subsequent speaking in tongues brings enrichment to the individual believer when employed in private prayer (1 Corinthians 14:4) and to the congregation when accompanied by the interpretation (1 Corinthians 14:6,25). [Assembly of God; Position Paper on Evidence of Spirit Infilling; Paragraph 10]
We believe that sanctification is that work of the Holy Spirit by which the child of God is separated from sin unto God and is enabled to love God with all his heart and to walk in all His holy commandments blameless. Sanctification is initiated at the moment of justification and regeneration.22 From that moment there is a gradual or progressive sanctification as the believer walks with God and daily grows in grace and in a more perfect obedience to God.23 This prepares for the crisis of entire sanctification which is wrought instantaneously when the believer presents himself a living sacrifice, holy and acceptable to God, through faith in Jesus Christ, being effected by the baptism with the Holy Spirit who cleanses the heart from all inbred sin. The crisis of entire sanctification perfects the believer in love and empowers him for effective service.24 It is followed by lifelong growth in grace and the knowledge of our Lord and Savior, Jesus Christ. The life of holiness continues through faith in the sanctifying blood of Christ and evidences itself by loving obedience to God's revealed will12. (Gen. 17:1; Deut. 30:6; Ps. 130:8; Isa. 6:1-6; Ezek. 36:25-29; Matt. 5:8, 48; Luke 1:74-75; 3:16-17; 24:49; John 17:1-26; Acts 1:4-5, 8; 2:1-4; 15:8-9; 26:18; Rom. 8:3-4; I Cor. 1:2; 6:11; II Cor. 7:1; Eph. 4:13, 24; 5:25-27; I Thess. 3:10, 12-13; 4:3, 7-8; 5:23-24; II Thess. 2:13; Titus 2:11-14; Heb. 10:14; 12:14; 13:12; James 3:17-18; 4:8; I Peter 1:2; II Peter 1:4; I John 1:7, 9; 3:8-9; 4:17-18; Jude 24.) [Wesleyan Church; Wesleyan Beliefs; Article 14]
12. The Church Age, the Church, and the Bridal Paradigm.
12.1. The Church Age. The “Church Age” is another name for the Dispensation of Grace (See Section 2), except that the Church Age is said to have begun at Pentecost and will end with the Rapture of the Church (See Section 17), while the Dispensation of Grace began at the Crucifixion and is said to continue until the actual Second Coming of Jesus Christ to reign on the earth during the Millennium.12.2. The Church. The Church is God's primary instrument through which He is fulfilling His redemptive purposes in the earth. To equip the saints for the work of ministry, God has given the Church apostles, prophets, evangelists, pastors and teachers. We also affirm the priesthood of all believers and the importance of every Christian being joined with and actively involved in a local community of the saints. We believe that women, no less than men, are called and gifted to proclaim the Gospel and do all the works of the Kingdom (Matthew 16:17–19; Acts 2:17–18, 42; Ephesians 3:14–21 and 4:11–16; 1 Timothy 2:11–15; Hebrews 10:23–25; 1 Peter 2:4–5 and 9–10). [International House of Prayer (IHOP), Kansas City, MO; Statement of Faith; Article 10]
12.3. The Bridal Paradigm. The word paradigm means perspective or view. Thus, the Bridal Paradigm refers to the “bridal perspective or view” of the Kingdom of God. We see the Kingdom through the eyes of a wholehearted Bride with loyal devoted love that leads to holy obedience, soul winning and building up the Body of Christ. If we do not "feel" loved and in love, we can still be born again. However, when we "feel" His love then we resist compromise with greater consistency (Eph. 3:18-19; Rev. 3:21; Rom. 8:17; Psalms 18:19, 35, 130:3-4; Heb. 1:9; Jn. 15:9; Proverbs 6:34; Zechariah 1:14, 8:2; Ezekiel 38:18–19; Revelation 19:2; Ps. 27:4; Rev. 22:17). [International House of Prayer (IHOP), Kansas City, MO; The Bridal Paradigm; Section 2, Paragraph G.]
13.1. Designations. There is value in the biblical terminology for leadership of the contemporary church: Bishop, Overseer, Pastor, Minister, Elder, and Deacon. All of these are designations for contemporary servant-leaders (Jeremiah 3:15; Acts 20:28; 2 Corinthians 6:4; 1 Timothy 3:1-7). [Full Gospel Baptist Church Fellowship; Full Gospel Distinctives; Point 6]13.2. The Five-Fold Ministry. A divinely called and Biblically ordained ministry of Apostles, Prophets, Evangelists, Pastors, and Teachers (Ephesians 4:11-16) has been provided by Jesus for the threefold purpose of leading the Church in: Evangelization of the world (Mark 16:15-20), Worship of God (John 4:23-24), Building a body of saints being perfected in the image of His Son (Ephesians 4:11-16).
13.2.1. Evangelist: calling sinners to be reconciled to God.
13.2.2. Teacher: teaching God's people how to live in His Kingdom.
13.2.3. Pastor: nurturing, feeding, guiding, and protecting God's people.
13.2.4. Prophet: giving direction, charting the course of action, encouraging and exhorting God's people on to doing the work of God.
13.2.5. Apostle: fathering, correcting, and giving oversight to the life and work of the Church. [The Rock of Mobile; About Us-Faith Statement; Article 5]
The formal and intentional praise and worship of God are proper, spirit-led,
corporate acknowledgements and responses to His person and work (Psalm
46-50; John 4:23, 24). [Full Gospel Baptist Church Fellowship; Full
Gospel Distinctives; Point 7]
14.1. Spiritual Worship. The worship of God should be spiritual; therefore, we should remain flexible and yielded to the leading of the Holy Spirit to direct our worship. [Calvary Chapel of Fort Lauderdale; Statement of Faith; Article 15]
14.2. Inspirational Worship. The worship of God should be inspirational; therefore, we should give great place to music in our worship. [Calvary Chapel of Fort Lauderdale; Statement of Faith; Article 16]
14.3. Intelligent Worship. The worship of God should be intelligent; therefore, our services should be designed with great emphasis upon the teaching of the Word of God that He might instruct us on how He should be worshiped. We seek to teach the Word of God in such a way that its message can be applied to the individual's life, leading that person to a greater maturity in Jesus. We teach using both expository and topical homiletics. [Calvary Chapel of Fort Lauderdale; Statement of Faith; Article 17]
14.4. Fruitful Worship. The worship of God should be fruitful; therefore, we should look for His love in our lives as the supreme manifestation that we have been truly worshiping Him. [Calvary Chapel of Fort Lauderdale; Statement of Faith; Article 18]
Divine healing is an integral part of the gospel. Deliverance from sickness is provided for in the Atonement, and is the privilege of all believers (Isaiah 53:4,5; Matthew 8:16,17; James 5:14-16). [Assembly of God; 16 Fundamental Truths of the Assembly of God; Article 12]
16.1. Satan. We believe in the personality and reality of Satan as the enemy of the Kingdom of God, Saints of God, and of Jesus; and in his ultimate defeat by the Lord, Jesus Christ and potential defeat in the lives of Spirit-filled believers clothed in the Armor of God (Revelation 12:9-10, Matthew 4:2-11, Isaiah 14:12-17, John 8). [Full Gospel Baptist Church Fellowship; Baptist Doctrine; Point 9]
16.2. Believer's Authority. We believe in the authority of the believer over the enemy, Satan, and the victory to be gained by the exercise of that authority in the areas of deliverance, healing, and holiness (Ephesians 1:20-23, 6:10-7). [Full Gospel Baptist Church Fellowship; Baptist Doctrine; Point 8]
16.3. Discernment. We believe that the gift of the discerning of spirits is for the purpose of discerning the spirit that may motivate people who are not indwelt by the Holy Spirit, not the discerning of supposed demons in believers. If the truth remains in us, we remain in the Son and in the Father (1 John 2:24). Only if we are cut off from the vine and cast forth as a dead branch can Satan or his demons claim us. Our redemption is of the whole person. The complete provision has been made. [Assembly of God; Position Paper on Demon Possession of Born-Again Believers; Paragraph 34]
The pre-tribulation, pre-millennial resurrection, also called the rapture, of those who have fallen asleep in Jesus and their translation together with those who are alive and remain unto the coming of Jesus is the imminent and blessed hope of the Church.13 The Rapture of the Church will occur after an apostasy and after a significant worldwide revival.14 (Genesis 7:1, 18:22-25, 19:22; Exodus 11:7; Isaiah 13:6-13, 24:17-23, 26:20-21; Luke 21:36; Acts 3:19-21; Romans 8:23; 1 Corinthians 15:51,52; 1 Thessalonians 1:10, 4:16-17, 5:9; 2 Thessalonians 2:2-4; Titus 2:13; 1 John 2:28; Revelation 3:10-11.) [Assembly of God; 16 Fundamental Truths of the Assembly of God; Article 13]
18. The Millennial Reign of Christ.
The second coming of Jesus includes the pre-tribulation15 rapture of the saints, which is our blessed hope, followed by the tribulation, then the visible return of Jesus with His saints to reign on the earth for one thousand years (Zechariah 14:5; Matthew 24:27,30; Revelation 1:7; 19:11-14; 20:1-6). This millennial reign will bring the salvation of national Israel (Ezekiel 37:21,22; Zephaniah 3:19,20; Romans 11:26,27) and the establishment of universal peace (Isaiah 11:6-9; Psalm 72:3-8; Micah 4:3,4). [Assembly of God; 16 Fundamental Truths of the Assembly of God; Article 14]
There will be a final judgment in which the wicked dead will be raised and judged according to their works. Whoever is not found written in the Book of Life, together with the devil and his angels, the beast, and the false prophet, will be consigned to everlasting punishment in the lake which burns with fire and brimstone, which is the second death (Matthew 25:46; Mark 9:43-48; Revelation 19:20; 20:11-15; 21:8). [Assembly of God; 16 Fundamental Truths of the Assembly of God; Article 15]
20. The New Heavens and the New Earth.
We, according to His promise, look for new heavens and a new earth, wherein dwells righteousness (2 Peter 3:13; Revelation 21,22). [Assembly of God; 16 Fundamental Truths of the Assembly of God; Article 16]
21.1. Homosexuality. Christian social pressure compels some people to attempt to change their attractions18 from same-sex to the opposite sex. Scripture rightly divided and Christian experience indicate that God’s primary concern is not to change the sexual attractions of His disciples, but to help them find wholeness in Christ. Growth to spiritual maturity is based on the believer’s security in Christ Jesus and what the Scriptures say [GayChristian101.com; Mission; Subsection 3: “We Accept What God Accepts”]. While we unashamedly affirm the fundamental and conservative positions of “love, marriage, and sex—in that order,” and wholesome marriage relationships between men and women, we equally affirm that same-sex attraction, which has been pronounced as wicked, unholy, unnatural, or forbidden by most fundamental and conservative churches and organizations, is good, holy, perfectly natural, given by God, and useful in His Kingdom. Further, we affirm that people with same-sex attractions are often accused of harboring continuous unmitigated homosexual sin, resulting in their being shamed, shunned, outcast, marginalized, and kept from service in the church, responses which constitute clear and intentional persecution, sometimes ending in physical violence and harm. We, therefore, declare God’s and our unconditional acceptance of all holiness-pursuing repentant sinners, regardless of their sexual attractions; and firmly reject any theology or practice of persecution that categorizes people according to matters of sexual attraction which are beyond their control.
21.2. Appearance. FUEL is committed to the unconditional acceptance and promotion of all repentant sinners who profess to know Christ as Savior, and follow Him. Whether or not an individual has piercings, tattoos, brandings, body modification, or chooses to wear clothing outside the mainstream, they will be most welcome in all levels of FUEL leadership and service.19
21.3. Relationship Teaching Mission. 20
21.3.1. To help make Christian young men seduction-proof by immersing them in God’s Word and imparting to them His power: this includes another person’s attempts to dominate his appearance, emotions, sexual attractions, friendships, relationships, beliefs, time, disciplines, careers, hopes, dreams, and future.
21.3.2. To teach Christian young men, by program and example, what it means to be complete in Christ, needing nothing or no one other than Jesus to be made a complete person.
21.3.3. To teach Christian men, by program and example, how to assume the correct, biblical role of submission to God, responsibility and “shepherdship” in the Church and family.
21.3.4. To help make Christian young women nonconformists when it comes to current worldly trends that attach great value to the seduction and domination of men at all costs, by immersing these young women in God’s Word and imparting to them His power: this includes a person’s attempts to dominate another’s appearance, emotions, sexual attractions, friendships, relationships, beliefs, time, disciplines, careers, hopes, dreams, and future.
21.3.5. To teach Christian young women, by program and example, what it means to be complete in Christ, needing nothing or no one other than Jesus to be made a complete person.
21.3.6. To teach Christian young women, by program and example, how to assume the correct, biblical role in submission to God as her shepherd and to the husband as her shepherd.
21.3.7. To acknowledge God-called Christian young men and young women as church leaders: perceived by themselves as complete in Christ, committed to Him first, committed to one another, committed to their families, committed to the Body, living a no-doubt lifestyle, not seducible or a seductress.
21.3.8. To encourage and endorse engagements and marriages of couples, both people of legal age, both who perceive themselves as complete in Christ, and both who have committed themselves and their futures to Jesus.
21.3.9. To discourage one-on-one dating between young people until both parties consider themselves to be complete in Christ, not looking for sexual or emotional fulfillment in another person until obvious spiritual and emotional maturity, and until both parties are evidently seduction-proof and not given to being seductive or dominating.
22. The Christian and the Social Order.
All Christians are under obligation to seek to make the will of Christ supreme in our own lives and in human society. Means and methods used for the improvement of society and the establishment of righteousness among men can be truly and permanently helpful only when they are rooted in the regeneration of the individual by the saving grace of God in Jesus Christ. In the spirit of Jesus, Christians should oppose racism, every form of greed, selfishness, and vice, and all forms of sexual immorality21. We should work to provide for the orphaned, the needy, the abused, the aged, the helpless, and the sick. We should speak on behalf of the unborn and contend for the sanctity of all human life from conception to natural death. Every Christian should seek to bring industry, government, and society as a whole under the sway of the principles of righteousness, truth, and brotherly love. In order to promote these ends Christians should be ready to work with all men of good will in any good cause, always being careful to act in the spirit of love without compromising their loyalty to Jesus and His truth. (Exodus 20:3-17; Leviticus 6:2-5; Deuteronomy 10:12; 27:17; Psalm 101:5; Micah 6:8; Zechariah 8:16; Matthew 5:13-16,43-48; 22:36-40; 25:35; Mark 1:29-34; 2:3ff.; 10:21; Luke 4:18-21; 10:27-37; 20:25; John 15:12; 17:15; Romans 12–14; 1Corinthians 5:9-10; 6:1-7; 7:20-24; 10:23-11:1; Galatians 3:26-28; Ephesians 6:5-9; Colossians 3:12-17; 1 Thessalonians 3:12; Philemon; James 1:27; 2:8.) [Southern Baptist Convention; The Baptist Faith and Message; Article 15]
23. Christianity and Ecumenism.
23.1. Jesus Is the Only Way. The saving grace of God in Christ is the only means of reconciling humanity with God. Although salvation is available to all, only those who repent and put their faith in the Lord, Jesus Christ have the assurance of eternal life. [US Conference of Mennonite Brethren Churches; Confession of Faith; Article 17]23.2. God's Universal Witness. God has not left anyone without a witness to the Creator’s goodness and power. Due to human rebellion, people have chosen to suppress the truth. While elements of truth may be found in other religions, Scripture warns against false teaching. Christians treat people of other faiths and philosophies with respect, but lovingly and urgently proclaim Jesus as the only way of salvation for all peoples. [US Conference of Mennonite Brethren Churches; Confession of Faith; Article 17]
23.3. Sovereignty of God. God loves the world and does not want anyone to perish. In sovereign grace, God may communicate with people in ways that are beyond human comprehension. The Bible teaches that those who reject the gospel are under divine judgment; the eternal destiny of those who have never heard the gospel is in God’s hands. Our task is to proclaim Jesus as the only way of salvation to all people in all cultures. The Judge of all the earth will do what is just. (Genesis 18:25; Psalm 19:2-4; Ecclesiastes 3:11; Isaiah 46:1-10; Isaiah 55:8-9; Ezekiel 33:1-20; Jonah 1-4; Matthew 8:5-13; Matthew 25:31-46; Matthew 28:18-20; Mark 7:24-30; Luke 9:51-56; Luke 12:47-48; John 1:12; John 3:16, 36; John 4:8-42; John 12:12-26; John 14:6; Acts 1:8; Acts 4:12; Acts 10:1-8; Acts 34-36; Acts 14:16-17; Acts 17:22-31; Romans 1:18-24; Romans 2:1-16; Romans 10:9-21; Romans 11:33-35; I Corinthians 3:11; I Corinthians 12:3; I Timothy 2:4-5; II Peter 3:9; Revelation 20:15.) [US Conference of Mennonite Brethren Churches; Confession of Faith; Article 17]
The basic meaning of “tithe” is one-tenth. But the Scriptures enlarge upon this basic meaning so that whenever the scriptural term–tithe–is used, it is not significantly16 one-tenth, relative to New Testament ideals, but it is “the first and the best” cheerful gift from the heart (Numbers 18:12,29; Malachi 3:8-9; Mark 12:42-44; 2 Cor. 9:6-11.) [The Rock of Mobile; About Us-Faith Statement; Article 6]
25. The Sabbath, Work, Rest and the Lord’s Day.
25.1. The Sabbath. The Sabbath, the seventh day of the week, is the created holy day of God, which He gave to mankind and covenanted with His people, Israel, as a sign forever (Ex. 31:16; Gen. 2:2-3; Isaiah 58:13-14; Matt. 12:8). [Messianic Bureau International; Statement of Faith; Article 5]17
25.2. Work and Rest. As God rested on the seventh day, people are called to observe regular times of rest. Rest is an act of thankfulness for what God has provided. It is an act of trust, reminding humans that it is not their work but God’s who sustains them. Rest is an act of hope, anticipating the future rest assured by the resurrection of Jesus. [US Conference of Mennonite Brethren Churches; Confession of Faith; Article 16]
25.3. The Lord’s Day. Following the New Testament example, believers gather to commemorate the resurrection of Christ on the first day of the week. On the Lord’s Day, believers joyfully devote themselves to worship, instruction in the Word, prayer, breaking of bread, fellowship and service. They limit their labor to work of necessity and deeds of mercy. (Genesis 1:26-2:3; Genesis 2:15; Genesis 3:14-19; Exodus 20:8-11; Leviticus 25:1-7; Deuteronomy 5:12-15; Psalm 46:10; Psalm 95:6-11; Ecclesiastes 3:13; Mark 2:23-3:6; Luke 24:1-36; Acts 2:42-47; Acts 20:7; Romans 14:5-10; I Corinthians 16:2; Ephesians 6:5-9; Colossians 2:16-17; Colossians 3:22-4:1; II Thessalonians 3:6-10; Hebrews 4:1-10; Hebrews 10:23-25; Revelation 1:10.) [US Conference of Mennonite Brethren Churches; Confession of Faith; Article 16]
26. The Sanctity of Human Life.
All human life belongs to God. Each person is created in the image of God and ought to be celebrated and nurtured. Because God is Creator, the Author and Giver of life, we oppose all actions and attitudes which devalue human life. The unborn, disabled, poor, aging, and dying are particularly vulnerable to such injustices. Jesus calls the people of all nations to care for the defenseless. God values human life highly. Ultimate decisions regarding life and death belong to God. Therefore, we hold that procedures designed to take life, including abortion, euthanasia, and assisted suicide, are an affront to God’s sovereignty. We esteem the life-sustaining findings of medical science, but recognize that there are limits to the value of seeking to sustain life indefinitely. In all complex ethical decisions regarding life and death, we seek to offer hope and healing, support and counsel in the context of the Christian community. (Genesis 1:26-27; Genesis 2:7; Exodus 20:13; Job 31:15; Psalm 139:13-16; Amos 1-2; Matthew 6:25-27; Matthew 25:31-46; John 10:11.) [US Conference of Mennonite Brethren Churches; Confession of Faith; Article 14]
We believe that earth and all its inhabitance were created in six literal
days. We do not believe in a gap theory which allows for the evolution
theory (Genesis 1). Man was created on the sixth day and placed in the
Garden of Eden to keep and dress it. It was ordained from the beginning
for man to work, even in a perfect environment (Genesis 2). The first
man, Adam, and the first woman, Eve, willfully sinned before any children
were born, thus passing the sin nature on to all mankind (Genesis 3,
Romans 5:12). [Hilltop Baptist Church, Pinnacle, NC; What
We Believe; What We Believe About Creation (Section 2)]
1. Originally, manuscripts instead of autographs.
2. This sentence was not included in the source document.
3. We added the Hebrew text and Hebrew-English transliterations.
4. We added the Hebrew text and Hebrew-English transliterations.
5. Originally, “Immanuel”. It was changed it to “Imanu’El,” which is a more exact Hebrew transliteration.
6. Originally, “Immanuel”. It was changed it to “Imanu’El,” which is a more exact Hebrew transliteration.
7. We understand “Prevenient” to mean “preemptive.”
8. We understand “Prevenient” to mean “preemptive.”
9. Originally, this section was entitled, “B’rit Chadashah,” which is a Hebrew transliteration for, “New Covenant,” and included Hebrew names for the Godhead. Additionally, the sentence about communion was not part of the source material.
10. This sentence was not included in the source document.
11. This material was authored by Al Christian.
12. Known as “Wesleyan Sanctification.”
13. The words, “pre-tribulation,” and “pre-millennial” were not included in the source document.
14. This sentence was not included in the source document.
15. The word, “pre-tribulation” was not included in the original source document.
16. The words, “not significantly” were originally “not just any.”
17. Originally, this sentence included Hebrew names and transliterations.
18. Originally, “attractions” was originally “sexual orientation.”
19. §21.2. in its entirety was authored by Al Christian.
20. §21.3. in its entirety was authored by Al Christian.
21. The words, “including adultery, homosexuality, and pornography” have been removed, since these specific issues have been addressed elsewhere in §21.
22. Wesleyan doctrine of "Initial Sanctification."
23. Wesleyan doctrine of "Progressive Sanctification."
24. Wesleyan doctrine of "Entire Sanctification."
