Our Statement of Faith
We admit that this statement of faith is not our original work in its entirety, as the poor of Bible times we have gleaned in the Church’s field and picked up bundles. We are grateful to our brethren in many other churches for their work. We hesitate to name them just in case they would rather remain nameless, but students of the ‘study of Statements’ will recognize that we have borrowed from the best of them. We have also taken from the statements of faith of organizations that support Biblical Creation, Israel, and Pro-life issues to name but a few. We have also footnotes from various authors to explain our view with a little more clarity.
We hope that if you cannot agree with every point you will not label us heretics. We recognize many who would disagree with some of the points raised in this statement as our brothers and sisters in the Lord. We are washed in the same blood, redeemed by the same Lord and Saviour Jesus Christ.
The Bible is our all-sufficient rule for faith and practice. This Statement of Faith is intended simply as a basis of fellowship among us (i.e., that we all speak the same thing, 1 Corinthians 1:10; Acts 2:42). The phraseology employed in this statement is not inspired or contended for, but the truth set forth is held to be essential to a full-gospel ministry. No claim is made that it contains all biblical truth, only that it covers our need as to these fundamental doctrines. We recognize ourselves as a cooperative fellowship of members of Christ of like precious faith throughout the world to promote scriptural order, worship, unity and fellowship in the work of the Lord, “endeavoring to keep the unity of the Spirit in the bond of peace…until we are come unto the unity of the faith and of the knowledge of the Son of God unto a perfect man, unto the measure of the stature of the fullness of Christ.” In all our deliberation, Jesus Christ is to be honoured as Head of the Body and recognized as such by each individual member.
The Scriptures, both the Old and New Testaments, are verbally inspired of God and are the revelation of God to man, the infallible, authoritative rule of faith and conduct (2 Timothy 3:15- 17; 1 Thessalonians 2:13; 2 Peter 1:21).
The 66 books of the Bible are the written Word of God. The Bible is divinely inspired and inerrant throughout. Its assertions are factually true in all the original autographs. It is the supreme authority, not only in all matters of faith and conduct, but in everything it teaches. Its authority is not limited to spiritual, religious or redemptive themes but includes its assertions in such fields as history and science.
The one true God has revealed himself as the eternally self-existent “I AM,” the Creator of heaven and earth and the Redeemer of mankind. He has further revealed himself as embodying the principles of relationship and association as Father, Son, and Holy Spirit (Deuteronomy 6:4; Isaiah 43:10,11; Matthew 28:19; Luke 3:22).
a) 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 Christ respecting the Being of God, as distinguished from “gods many and lords many.” We therefore may speak with propriety of the Lord our God, who is One Lord, as a Trinity or as one Being of three persons, and still be scriptural (examples, Matthew 28:19; 2 Corinthians 13:14; John 14:16,17).
b) Distinction and Relationship in the Godhead
Christ 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).
c) 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 the Son 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; the Son 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)
d) Identity and Cooperation in the Godhead
The Father, the Son, and the Holy Spirit are never identical as to person; nor confused as to relation; nor divided in respect to 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).
e) 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).
f) 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 “Immanuel,” God with us (Matthew 1:23; 1 John 4:2,10,14; Revelation 1:13,17).
g) The Title, Son of God
Since the name Immanuel embraces both God and man, in the one person, our Lord 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).
h) Transgression of the Doctrine of Christ
Wherefore, it is a transgression of the doctrine of Christ 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).
i) 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 unto Him. And having been made both Lord and Christ, He 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 the 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).
j) Equal Honour 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 honour and the glory contained in all the names and titles of the godhead except those which express relationship (see paragraphs b, c, and d), and thus honour the Son even as we honour 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).
A popular belief among Christians divides the work of God between the three Persons, giving a specific part to each, as, for instance, creation to the Father, redemption to the Son, and regeneration to the Holy Spirit. This is partly true, but not wholly so, for God cannot so divide Himself that one Person works while another is inactive. In the Scriptures, the three Persons are shown to act in harmonious unity in all the mighty works that are wrought throughout the universe.
In the Holy Scriptures, the work of creation is attributed to the Father, Genesis 1:1 In the beginning God created the heaven and the earth. To the Son, Colossians 1:16 For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:
and to the Holy Spirit, Job 26:13 By his spirit he hath garnished the heavens; his hand hath formed the crooked serpent.
Psalm 104:30 Thou sendest forth thy spirit, they are created: and thou renewest the face of the earth.
The incarnation is shown to have been accomplished by the three Persons in full accord Luke 1:35 And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.
At Christ’s baptism, the Son came up out of the water, the Spirit descended upon Him and the Father’s voice spoke from heaven,
Matthew 3:16-17 And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.
Probably the most beautiful description of the work of atonement is found in Hebrews 9:14, where it is stated that Christ, through the Eternal Spirit, offered Himself without spot to God; and there we behold the three Persons operating together.
Hebrews 9:14 How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?
The resurrection of Christ is likewise attributed variously to the Father Acts 2:32 This Jesus hath God raised up, whereof we all are witnesses. To the Son John 10:17-18 Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father: And to the Holy Spirit Romans 1:4 And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:
The salvation of the individual man is shown by the apostle Peter to be the work of all three Persons of the Godhead, 1 Peter 1:2 Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied, and the indwelling of the Christian man’s soul is said to be by the Father, the Son and the Holy Spirit John 14:15-23 If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. At that day ye shall know that I am in my Father, and ye in me, and I in you. He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him. Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.
The doctrine of the Trinity, as I have said before, is truth for the heart. The fact that it cannot be satisfactorily explained, instead of being against it, is in its favour. Such a truth had to be revealed; no one could have imagined it. (A.W. Tozer)
The Lord Jesus Christ is the eternal Son of God. The Scriptures declare:
a. His virgin birth (Matthew 1:23; Luke 1:31,35).
b. His sinless life (Hebrews 7:26; 1 Peter 2:22).
c. His miracles (Acts 2:22; 10:38).
d. His substitutionary work on the cross (1 Corinthians 15:3; 2 Corinthians 5:21).
e. His bodily resurrection from the dead (Matthew 28:6; Luke 24:39; 1 Corinthians 15:4).
f. His exaltation to the right hand of God (Acts 1:9,11; 2:33; Philippians 2:9-11; Hebrews 1:3).
Man was created good and upright; for God said, “Let us make man in our image, after our likeness.” However, man by voluntary transgression fell and thereby incurred not only physical death but also spiritual death, which is separation from God (Genesis 1:26,27; 2:17; 3:6; Romans 5:12-19).
We believe that all people are sinners by nature and choice, falling short of God’s standard and breaking His commandments – and therefore are under God’s righteous judgment. Yet, God saves and gives new life to all who come to Him in repentance and faith, trusting in the Person and work of Jesus Christ. At the cross, Jesus Christ died in our place as our substitute, absorbing God’s wrath that should have come upon us. Because Jesus died for the sins of the world the invitation to believe is open to all, and whoever desires may come unto Jesus for new life and the forgiveness of sins (Matthew 11:28; John 3:16; Acts 3:19, 20:21; Romans 3:23; Ephesians 2:1-3, 8-9; I John 2:2; Revelation 22:17).
Heaven and Hell. We believe in a literal Heaven and a literal Hell and that all those who place their faith, hope and trust in Jesus Christ will spend eternity in Heaven with the Lord. Those who reject Jesus’ free-gift of salvation will spend eternity separated from the Lord (Psalm 9:17; Matthew 5:3, 5:22, 18:9, 25:31-34; Mark 9:42-49; Luke 12:5; John 3:18; Hebrews 12:23; I Peter 1:4; Revelation 14:10-11, 20:11-15).
Man’s only hope of redemption is through the shed blood of Jesus Christ the Son of God.
(a) Conditions to Salvation
Salvation is received through repentance toward God and faith toward the Lord Jesus Christ. By the washing of regeneration and renewing of the Holy Spirit, being justified by grace through faith, man becomes an heir of God according to the hope of eternal life (Luke 24:47; John 3:3; Romans 10:13-15; Ephesians 2:8; Titus 2:11; 3:5-7).
(b) The Evidences of Salvation
The inward evidence of salvation is the direct witness of the Spirit (Romans 8:16). The outward evidence to all men is a life of righteousness and true holiness (Ephesians 4:24; Titus 2:12).
We believe: Christ’s atonement is not limited to just some of mankind but was a sacrifice made for all, even though many will reject it: “But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.” II Peter 2:1, II Peter 3:9, Matthew 7:14
(a) Baptism in Water
The ordinance of baptism by immersion is commanded in the Scriptures. All who repent and believe on Christ as Saviour and Lord are to be baptized. Thus, they reckon themselves and declare to the world that they have died with Christ and that they also have been raised with Him to walk in newness of life (Matthew 28:19; Mark 16:16; Acts 10:47,48; Romans 6:4).
(b) Holy Communion
The Lord’s Supper, consisting of the elements—bread and the fruit of the vine—is the symbol expressing our sharing the divine nature of our Lord Jesus Christ (2 Peter 1:4); a memorial of His suffering and death (1 Corinthians 11:26); and a prophecy of His second coming (1 Corinthians 11:26); and is enjoined on all believers “till He come!”
We believe in the baptism in the Holy Spirit as on the day of Pentecost and in the continuing ministry of the Holy Spirit as evidenced in charismatic gifts and ministries, and in the fruit of the Holy Spirit in the life of the believer. All believers are entitled to and should ardently expect and earnestly seek the promise of the Father, the baptism in the Holy Spirit, 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 (Acts 8:12-17; 10:44-46; 11:14-16; 15:7-9).
With the baptism in the Holy Spirit 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 God and dedication to His work (Acts 2:42), and a more active love for Christ, for His Word, and for the lost (Mark 16:20).
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; Acts 10:46 and Acts 19:6). In each of these passages the Scripture clearly states that believers who were baptized in the Holy Spirit spoke in other tongues. While we believe that the Holy Spirit indwells believers from the moment they are born again, we subsequently encourage them to seek the baptism or enduement of “power from on high” that Jesus promised. We do not focus on tongues as an end in themselves, but we do see speaking in tongues as the normal accompaniment of the Holy Spirit baptism.
We are concerned that our people continue to walk in the power of the Spirit. Holy living and power for witness are genuine evidences of the infilling of the Holy Spirit. Eph. 4:11, I Cor. 12:8-11, 1 Cor.14; and Gal. 5:22,23 are just some Scriptures which encourage us to maintain close fellowship with the Lord, allow the gifts of the Holy Spirit to be manifest among us, and to demonstrate the fruit of the Spirit in daily living.
As do most Pentecostal churches, we see a distinction between:
a) expressions in tongues as evidence of the baptism of the Holy Spirit, tongues spoken in prayer and praise for intercession and personal edification, and
b) the operation of the gift of tongues (this gift not given to everyone) is given for the purpose of conveying messages from the Holy Spirit to a body of believers gathered together in public worship settings. Such messages in tongues should be accompanied by operation of the gift of interpretation of tongues so that the entire congregation may receive edification.
Many sane and godly saints would disagree with the above statement on initial evidence and we acknowledge that it has been a divisive issue amongst the saints within the Church. We have no desire to cause further ranker and wish to explain why this is our position while fully acknowledging the integrity of those who hold a different opinion as we admit that their opinion has many merits to it (that it is acceptable to the majority is one such merit).
We believe tongues for personal use are a blessing for all God’s children, a refreshing, a rest, the Spirit’s enabling to pray when we know not how or sometimes even for what to pray, and for strengthening the inner-man (Isa. 28:11; Rom. 8:26; 1 Cor. 14:2, 4). We feel to take the stand that this blessing is for a few hinders the scriptural importance of these New Testament fulfilments of Old Testament promises. We wish to state that we do not view those who hold a different opinion to this should be disqualified from membership or that we hold any such as being inferior or lesser saints – we know ourselves too well. We acknowledge there have been, are, and will be saints of great character and great spiritual impact among those who hold a different opinion. The “seek not” from the injunction to “deny not – seek not ” from those who hold the opinion that tongues are optional we believe is unjustifiable. We encourage all God’s children to seek (Matt. 7:8). [C.M.A. Alliance Weekly. May 1963 Quoted from: I believe In the Holy Ghost pg.117 (M. James 1969)].
We trace the same desire as the apostle Paul, when by the Spirit he wrote to the Corinthian church, “I would that ye all spake with tongues” (I Cor. 14:5).
Sanctification is an act of separation from that which is evil, and of dedication unto God (Romans 12:1,2; 1 Thessalonians 5:23; Hebrews 13:12). Scriptures teach a life of “holiness without which no man shall see the Lord” (Hebrews 12:14). By the grace of God and the power of the Holy Spirit we are enabled to obey the command: “Be ye holy, for I am holy” (1 Peter 1:15,16; Titus 2:11-14)).
Sanctification is realized in the believer by recognizing his identification with Christ in His death and resurrection, and by faith reckoning daily upon the fact of that union, and by offering every faculty continually to the dominion of the Holy Spirit (Romans 6:1-11,13; 8:1,2,13; Romans 12:1-2; Galatians 2:20; Philippians 2:12,13; 1 Peter 1:5).
The Church is the body of Christ, the habitation of God through the Spirit, with divine appointments for the fulfilment of her Great Commission. Each believer, born of the Spirit, is an integral part of the general assembly and church of the firstborn, which are written in heaven (Ephesians 1:22,23; 2:22; Hebrews 12:23).
Acts 2:42 “And they continued steadfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers.”
According to this verse, the purposes/activities of the church should be:
1) teaching biblical doctrine,
2) providing a place of fellowship for believers,
3) observing the Lord’s supper, and
Ephesians 4:14-16 “That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.”
Jude 3 “Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.”
Romans 12:10 “Be kindly affectioned one to another with brotherly love; in honour preferring one another;”
Romans 15:14 “And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another.”
Ephesians 4:32 “And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you.”
1 Thessalonians 5:11 “Wherefore comfort yourselves together, and edify one another, even as also ye do.”
1 John 3:11 “For this is the message that ye heard from the beginning, that we should love one another.”
Hebrews 10:23-25 “Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;) And let us consider one another to provoke unto love and to good works: Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.”
Since God’s purpose concerning man is to seek and to save that which is lost, to be worshiped by man, to build a body of believers in the image of His Son, and to demonstrate His love and compassion for all the world, the priority reason-for-being part of the Church is:
a) To be an agency of God for evangelizing the world (Acts 1:8; Matthew 28:19,20; Mark 16:15,16).
b) To be a corporate body in which man may worship God (1 Corinthians 12:13).
c) To be a channel of God’s purpose to build a body of saints being perfected in the image of His Son (Ephesians 4:11-16; 1 Corinthians 12:28; 14:12).
d) To be a people who demonstrate God’s love and compassion for all the world (Psalms 112:9; Galatians 2:10; 6:10; James 1:27).
The church exists expressly to give continuing emphasis to this reason-for-being in the New Testament apostolic pattern by teaching and encouraging believers to be baptized in the Holy Spirit. This experience:
a) Enables them to evangelize in the power of the Spirit with accompanying supernatural signs (Mark 16:15-20; Acts 4:29-31; Hebrews 2:3,4).
b) Adds a necessary dimension to a worshipful relationship with God (1 Corinthians 2:10-16; 1 Corinthians 12-14).
c) Enables them to respond to the full working of the Holy Spirit in expression of fruit and gifts and ministries as in New Testament times for the edifying of the body of Christ and care for the poor and needy of the world (Galatians 5:22-26; Matthew 25:37-40; Galatians 6:10; 1 Corinthians 14:12; Ephesians 4:11,12; 1 Corinthians 12:28; Colossians 1:29).
Though we believe in the priesthood of all believers and that there is no vicarious person other that Christ as our intermediary between God & man, we hold to the biblical model of a divinely called and scripturally ordained ministry which has been provided by our Lord for the fourfold purpose of leading the Church in: (1) evangelization of the world (Mark 16:15-20), (2) worship of God (John 4:23,24), (3) building a Body of saints being perfected in the image of His Son (Ephesians 4:11,16), and (4) Meeting human need with ministries of love and compassion (Psalms 112:9; Galatians 2:10; 6:10; James 1:27)
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 to pray for the sick and ask for prayer in time of sickness (Isaiah 53:4,5; Matthew 8:16,17; James 5:14-16).
We acknowledge that divine healing is a mystery, so that God in His wisdom will heal some and not others. That according to the will of God sinners are brought to the gospel by God stretching forth His hand and doing wonders and yet sometimes leaving believers sick.
Though much harm has been done to the gospel through false teachers, there are too many testimonies both in New Testament scriptures and throughout church history to the present day for us to neglect this great truth that God will according to divine plan and purpose, heal the sick.
The resurrection of those who have fallen asleep in Christ and their translation together with those who are alive and remain unto the coming of the Lord is the imminent and blessed hope of the Church (1 Thessalonians 4:16,17; Romans 8:23; Titus 2:13; 1 Corinthians 15:51,52). Concerning the rapture see footnote.
Concerning the rapture, there are many different opinions, some say that all those who are saved (born again) will be raptured before the tribulation, others that the church in its entirety pass through the great tribulation or at least to the middle. Thirdly some say that part of the saved ones will be raptured before the tribulation (the first-fruits) and the rest after the first 3½ years (the harvest). Often each of these three or more schools of thought regards the others as heretics/misguided/deceived etc and sometimes cuts off fellowship with them, this we feel is a great mistake.
We along with Hudson Taylor, Robert Govett, and a host of others hold to the third opinion, as the most able to satisfy all the scriptures from old and new testaments. We do not feel that if someone has a different view it disqualifies them from any of God’s blessings as we believe character (Christ-likeness) is more important than what opinion you hold. As A. W. Tozer said, “It appears that too many Christians want to enjoy the thrill of feeling right but are not willing to endure the inconvenience of being right.”
The second coming of Christ includes the rapture of the saints, which is our blessed hope, followed by the visible return of Christ 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).
There will be a final judgment in which the wicked dead will be raised and judged according to their works. Whosoever 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 burneth with fire and brimstone, which is the second death (Matthew 25:46; Mark 9:43- 48; Revelation 19:20; 20:11-15; 21:8).
“We, according to His promise, look for new heavens and a new earth, wherein dwelleth righteousness” (2 Peter 3:13; Revelation 21,22).
The account of origins presented in Genesis is a simple but factual presentation of actual events and therefore provides a reliable framework for scientific research into the question of the origin and history of life, mankind, the Earth and the universe.
The various original life forms (kinds), including mankind, were made by direct creative acts of God. The living descendants of any of the original kinds (apart from man) may represent more than one species today, reflecting the genetic potential within the original kind. Only limited biological changes (including mutational deterioration) have occurred naturally within each kind since Creation.
The great Flood of Genesis was an actual historic event, worldwide (global) in its extent and effect. The Noachian Flood was a significant geological event and much (but not all) fossiliferous sediment originated at that time.
The special creation of Adam (the first man) and Eve (the first woman), and their subsequent fall into sin, is the basis for the necessity of salvation for mankind. Death (both physical and spiritual) and bloodshed entered into this world subsequent to, and as a direct consequence of, man’s sin.
Scripture teaches a recent origin for man and the whole creation.
The days in Genesis do not correspond to geologic ages, but are six  consecutive twenty-four  hour days of Creation. The ‘gap’ theory has no basis in Scripture. Nor has the day-age idea (so-called ‘progressive creation’), or the Framework Hypothesis or theistic evolution.
The view, commonly used to evade the implications or the authority of Biblical teaching, that knowledge and/or truth may be divided into ‘secular’ and ‘religious’, is rejected. Facts are always subject to interpretation by fallible people who do not possess all information. By definition, therefore, no interpretation of facts in any field, including history and chronology, can be valid if it contradicts the scriptural record.
- We believe that all matters of faith and conduct must be evaluated based on Holy Scripture, which is our infallible guide (2 Timothy 3:16–17). Since the Holy Bible does speak to the nature of human beings and their sexuality, it is imperative that we correctly understand and articulate what the Bible teaches on these matters.
- We are committed to the home and family as set forth in Holy Scripture. We believe God has ordained and created marriage to exist between one man and one woman, with absolute marital fidelity. The Bible sets forth specific home and family values, which include the distinct roles of husbands and wives, fathers and mothers, and children. It is our firm conviction that we uphold the dignity of each individual as we embrace the unchanging and longstanding principles of scriptural truth.
Based on Holy Scripture and the constant moral teaching of the universal Church, we believe:
- Marriage — We define marriage as the permanent, exclusive, comprehensive, and conjugal “one flesh” union of one man and one woman, intrinsically ordered to procreation and biological family, and in furtherance of the moral, spiritual, and public good of binding father, mother, and child. (Genesis 1:27-28, Genesis 2:18-24, Matthew 19:4-9, Mark 10:5-9, John 4:16-18; Romans 1:18-32; I Corinthians 5:11, 6:9-11,18-20, 7:1-3,8-9; Galatians 5:19-21; Ephesians 5:3-7; 5:31-33; I Timothy 1:9-11.
- Divorce — We believe that Scripture teaches that God disapproves of and forbids divorce. God’s intention was and is that marriage is a sacred institution that is life long and is marriage until one spouse dies. Divorce and remarriage is regarded as adultery, in Scripture, except under the grounds of fornication.
Divorced and remarried persons or divorced persons may hold positions of service inside the church. They can and are used of God for His Kingdom work and service. However, these persons cannot be considered for office of pastor, elder or deacon inside the church assembly. (Mathew 5:27-32 / Mathew 19:9 / Mark 10:11-12 / 1 Corinthians 7:2).
- Sexual Immorality — We believe that sexual acts outside marriage are prohibited as sinful. Consequently, Church members must resist and refrain from any and all sexual acts outside marriage — including but not limited to adultery, fornication, incest, zoophilia, pornography, prostitution, voyeurism, pedophilia, exhibitionism, sodomy, polygamy, polyamory, sologamy, or same-sex sexual acts. (Exodus 20:14, Leviticus 18:7-23, Leviticus 20:10-21, Deuteronomy 5:18, Matthew 15:19, Matthew 5:27-28, Matthew 15:19, Romans 1:26-27, 1 Corinthians 6:9-13, 1 Thessalonians 4:3, Hebrews 13:4, Galatians 5:19, Ephesians 4:17-19, Colossians 3:5)
- Sexual Identity — We believe that God created mankind in His image: male (man) and female (woman), sexually different but with equal personal dignity. Consequently, church members must affirm their biological sex and refrain from any and all attempts to physically change, alter, or disagree with their predominant biological sex — including but not limited to elective sex-reassignment, transvestite, transgender, or non-binary “genderqueer” acts or conduct. (Genesis 1:26-28, Romans 1:26-32, 1 Corinthians 6:9-11)
- Sexual Orientation — We believe that God created and ordered human sexuality to the permanent, exclusive, comprehensive, and conjugal “one flesh” union of man and woman, intrinsically ordered to procreation and biological family, and in furtherance of the moral, spiritual, and public good of binding father, mother, and child. Consequently, church members must affirm the sexual complementarity of man and woman and resist any and all same-sex sexual attractions and refrain from any and all same-sex sexual acts or conduct, which are intrinsically disordered. (Genesis 1:27, Genesis 2:24, Matthew 19:4-6, Mark 10:5-9, Romans 1:26-27, 1 Corinthians 6:9-11, Ephesians 5:25-27, Revelation 19:7-9, Revelation 21:2)
- Sexual Redemption — We believe that all have sinned and fall short of the glory of God and should seek redemption through confession, repentance, baptism, and faith in Jesus Christ. Consequently, church members must welcome and treat with respect, compassion, and sensitivity all who experience same-sex attractions or confess sexually immoral acts but are committed to resisting sexual temptation, refraining from sexual immorality, and conforming their behaviour to Kingswood Church’s Statement of Faith. (Matthew 11:28-30, Romans 3:23, Ephesians 2:1-10, I Corinthians 10:13, Hebrews 2:17-18, Hebrews 4:14-16)
Celibacy — We believe that Holy Scripture grants two life-enhancing options for human sexual behaviour: (1) the conjugal “one flesh” marital union of one man and one woman, and (2) celibacy. Either is a gift from God, given as He wills for His glory and the good of those who receive and rejoice in His gift to them. Celibacy and faithful singleness is to be celebrated and affirmed within the Church. (Genesis 1:27-28; 2:18, 21-24; Matthew 19:4-6; Mark 10:5-8; Hebrews 13:4; 1 Corinthians 7:1-8; Matthew 19:12; 1 Corinthians 12:12-13; Romans 12:10; 1 Timothy 5:1-2)
Marriage and Human Sexuality
• Genesis 1:26-28
• Genesis 2:18-24
• Genesis 19:5-10
• Exodus 20:14
• Leviticus 18:7-23
• Leviticus 20:10-21
• Deuteronomy 5:18
• Judges 19:22-24
• Matthew 5:27-28
• Matthew 15:19
• Matthew 19:4-9
• Mark 10:5-9
• Romans 1:26-27
• 1 Corinthians 6:9-13
• 1 Corinthians 5:21
• Galatians 5:19
• Ephesians 4:17-19
• Ephesians 5:25-27
• Ephesians 5:31
• Colossians 3:5
• 1 Thessalonians 4:3
• Hebrews 13:4
• 1 Timothy 1:8-10
• Jude 1:7
• Revelation 19:7-9
• Revelation 21:2
• Matthew 11:28-30
• Romans 3:23
• Ephesians 2:1-10
• 1 Corinthians 10:13
• Hebrews 2:17-18
• Hebrews 4:14-16
All our members and paid employees, must affirm and adhere to this Doctrinal statement on marriage and human sexuality to qualify for involvement with the ministry. This is necessary to accomplish our Christian mission, goals and purpose. Behaviour or counter-witnessing that does otherwise will impede and burden our integrity and mission. We believe that God’s grace can wipe the slate of guilt and sin, though the consequences are still incurred. Foodbank volunteers do not have to affirm or adhere to this or any other part of our statement of faith.
We believe that human life begins at conception and that the unborn child in a mother’s womb is a living human being. Abortion constitutes the unjustified, unexcused taking of unborn human life. Abortion is murder. (Deuteronomy 18:9 / Ecclesiastes 5:18 / Psalms 139:13 / Jeremiah 1:5 / Exodus 21:22 / Hebrews 13:8).
We believe that the restoration of the Jewish people to the land of Israel is a fulfillment of the prophetic Scriptures of the Old Testament, and that the restored nation of Israel has a predominant role to play in the final purposes of God among the nations. (Isaiah 11:11-16; 2:1-4)
“He is mindful of His covenant forever … the covenant which He made with Abraham … which He confirmed to Jacob … to Israel as an everlasting covenant saying, `To you I will give the Land of Canaan.’” (Psalm.105:8-11).
“I ask then, has God rejected His people? By no means! God has not rejected His people whom He foreknew. For the gifts and call of God are irrevocable.” (Romans 11:1,2,29)
We believe that Israel (people, land, and nation) has a Divinely ordained and glorious future, and that God has neither rejected nor replaced His Jewish people. As Christians who have received from God a love for Israel and the Jewish people, we want, in the name of the Lord Jesus Christ, to bless them. Romans 1:16 “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to everyone that believeth; to the Jew first, and also to the Greek.”
We believe that Scripture teaches men and women are spiritually equal in position before God, but that God has ordained distinct and separate spiritual functions for men and women in the home and the church, according to the sacrificial example of Jesus.
We believe this limits the roles of pastoral leadership and doctrinal authority to qualified men (I Corinthians 11:1-12; I Timothy 2:1-15). We believe in the universal church, the living spiritual body, of which Christ is the head and all who are born again of the Spirit are a part of the Body of Christ (I Corinthians 12:12-13; Ephesians 4:15-16).
Generosity in giving is an attribute of God, part of His divine nature (John 3:16). We believe that the vision of Christian giving is for the world to encounter Jesus through the generosity of his Church. We do not believe that the old Testament law of tithes is applicable to the New Testament church but could be regarded in this gospel dispensation as a “miserable minimum.” We owe everything to Christ, we have nothing that we have not received from the hand of God. We are stewards of the money he gives us, God loves a cheerful giver. Money given to the local church is to be used according to charity law and in accordance with the strictest adherence to the aims and objectives of the church as set out above to the benefit of mankind. Giving is a grace ministered to us through the Holy Spirit and we have a glorious opportunity to turn “unrighteous mammon” into the means by which people come to hear the gospel. No pressure should ever be exerted on any member to give, it should be a free-will offering as God has prospered them (1 Cor. 16:2). No offering will be taken up during any meeting, only an offering box placed at the back of the hall for free will offerings.