Dan's Revolution!: My Philosophy of Preaching

Tuesday, December 18, 2007

My Philosophy of Preaching

This is a philosophy in progress; things may change.

I am not a preacher. Such a statement is, obviously, an unexpected way to begin one’s philosophy of preaching. On the surface it has the marks of a statement of rebellion, of someone not willing to engage in a task because he thinks it too contrary or perhaps even too beneath him to engage in it; but this is not the case. Rather, it is as a result of my respect for the art of preaching and the gravity of the task that I say that in this time and in this place, God has not called me to the full time work of preaching.
Like so many things the church holds sacred, preaching has become a bit of a joke to the secular community. When one person feels the need to correct the actions of another, for example, it is often prefaced with “I don’t mean to be preachy;” or when someone is fervently told something, perhaps in the form of a scolding or a sales pitch or a lecture, it is often said that he was “preached at.” Such statements not only misconstrue the art of preaching, they also reveal the lens through which people, including those who sit in the pews, often view the preacher: as a caricature. An effective philosophy of preaching will both combat this satirical view of preaching and the preacher while also managing to avoid surrendering to “whatever their itching ears want to hear” (2 Tim 4:3).
Part of the reason both the world and the church hold a low view of preaching is because often times the preachers themselves hold such a low view. David Allis, a former pastor and a church health consultant, states “There is arguably no biblical basis for preaching in churches to people who have been Christians for many years…” His reasoning for this statement is that “The sermon as traditionally practiced, in which a clergy person preaches a message to a congregation, originated from Greek, not Biblical, sources.” He goes on to say that preaching is a poor form of communication that misleads and disempowers the listener (www.the-next-wave-ezine.info/issue93).
How Mr. Allis comes to these conclusions is really not clear. What is clear, however, is that the Bible holds a high view of preaching and that God has ordained this as his method of choice in revealing his Word, even since the time of the Old Testament: “For the lips of a priest should preserve knowledge, and men should seek instruction from his mouth; for he is the messenger of the LORD of hosts” (Malachi 2:7). The last of the Old Testament prophets, John the Baptist, came preaching the Word (Matt 3:1) and Jesus stated that that was why he came (Mark 1:38). The apostle Paul stated that there was no other way for someone to hear the gospel other than to hear it preached (Romans 10:14-17); so convinced was the apostle of the importance of preaching that he stated, “For I am compelled to preach. Woe to me if I do not preach the gospel!” (1 Cor 9:16). It is certainly because He knows the power of preaching that God commands us who are called to ministry to preach the gospel, as Paul commands Timothy, “Preach the Word; be prepared in season and out of season; correct, rebuke and encourage-- with great patience and careful instruction” (2 Tim 2:4), as he himself was commanded by Christ, “Go into all the world and preach the Good News to all creation” (Mark 16:15).
Moreover, the nature of the gospel is such that there is no other way, in the long run, to make it heard other than to proclaim it or preach it. The Good News that one was bound for eternal hell and has been given the opportunity to receive everlasting life in paradise with the very One who created him can not be adequately conveyed through a drama or a study group; the Good News must be conveyed in such a way that it stands toe to toe with the sinful nature of man and lays claim upon the fallen soul, renewing it and causing it to be reborn, “not of perishable seed, but of imperishable, through the living and enduring word of God” (1 Peter 1:23). It is no wonder that the Holy Spirit inspired the writers of the New Testament to use words like “karusso” (an authoritative and public announcement that demands compliance) and “karugma” (the phenomenon of a call that goes out and makes claim upon its hearers) to describe what the English bible translates as “preach” (Class Notes). Preaching, that is, the job of proclaiming the Gospel and demanding a response is God’s idea, not man’s; far be it from man to consider anything else more effective or of greater importance.
Having shown that the Bible holds preaching in a high regard and in turn so must we, it is incumbent upon us also that we know what preaching is. Part of that has been defined already by looking at the definition of two of the 33 different words the New Testament uses to speak to the idea of preaching. But any learned person can speak persuasively and demand a response from his hearers. The dictionary definition, “an address of a religious nature,” (Webster’s) is almost offensive in light of the importance God assigns to this task. In order to define what preaching (as the Bible understands it) is, one must first understand the various elements of it.
Preaching is, of course, communication. The prophets of the Old Testament were masters of communication, laying on the ground naked, marrying prostitutes, splashing in the water and playing with fire and so on. The preacher is given a prophetic role in the church. In addressing this very fact, John Calvin said, “By the term prophesying I do not mean the gift of foretelling the future, but as in 1 Corinthians 14:3 the science of the interpretation of Scripture, so that a prophet is the interpreter of the divine will... Let us understand prophesying to mean the interpretation of Scripture applied to the present need” (Calvin, 376).
As Calvin stated, preaching speaks to the present need. An oration on systematic theology is not preaching, nor is a speech on a political ideology preaching, for neither speak to a present need. This present need is not mysterious-the present need is Christ. It is a fallacy of false piety to order one’s priorities and put “God” or “Christ” at the top of such a list; rather it is Christ within each of the priorities that stands as the proper order of things. Likewise, it is the person of Christ within the given situation or passage that the congregants need and have come to find. The Bible recognizes this reality as well: “Philip found Nathanael and told him, ‘We have found the one Moses wrote about in the Law, and about whom the prophets also wrote-- Jesus of Nazareth, the son of Joseph’” (John 1:45). “He is the one all the prophets testified about, saying that everyone who believes in him will have their sins forgiven through his name” (Acts 10:43). If Moses and all the prophets, individuals hugely different in time, place, and circumstance, all agreed that the Messiah was the central theme of their message then so must we; each passage may teach a different lesson, and each lesson is valuable in its power to equip and edify, but the underlying need is always Christ.
Having clearly communicated and addressed the immediate need, preaching must logically call for a response, yet so many preachers fail in this area. Rather than calling for a response the sermon becomes and end in itself; as “comfort food” serves to create greater illness in our obese population, “comfort sermons” serve to perpetuate the diseases of apathy and sin in our churches. Partaking brings comfort, but it also slowly kills. Often times, if a response is called for at all, it often begins with some version of “close your eyes” and ends with something like “now raise your hand if you did that.” This is not a response. It is, in fact, the opposite; it is a charade to help the preacher feel like he achieved something and relieve the listener of the discomfort of actually doing something.
The very first Christian sermon ever preached stands in stark contrast to this, “Peter's words pierced their hearts, and they said to him and to the other apostles, ‘Brothers, what should we do?’" (Acts 2:37). Peter’s words that day did not allow the hearers to give a “Sunday School answer,” nor were they thinking as his sermon concluded where they would be eating lunch after the service. Rather, Peter’s words demanded a response of some sort; they would either do what God was calling upon them to do or they would choose to reject Him. Their hearts were pierced, and they were left with no choice but to turn to God to heal the wound that existed there. Evangelist Billy Graham says, “The test of a preacher is that his congregation goes away saying, not, 'What a lovely sermon!' but 'I will do something'” (Myra, 250). And so the sermon, having been clearly communicated, applying the person of Christ as found with the context of the passage to the immediate need, has called for a true response that can not be ignored.
Finally, included in the definition of preaching is that it glorifies God. Such a statement may sound obvious, and yet here again so many preachers fall short. Charles Haddon Spurgeon summed up his philosophy of preaching this way: "Above all, [the preacher] must put heart work into his preaching. He must feel what he preaches. It must never be with him an easy thing to deliver a sermon. He must feel as if he could preach his very life away before the sermon is done." A sermon that has not captured the heart of the preacher cannot glorify God. Such sermon preparation goes beyond human skills and taps into the illumination of the Holy Spirit; without God’s guidance God cannot be glorified, such is the nature of humans. If God is not glorified than a Christian sermon has not been preached. Christ himself, in doing his work, said to God, “Father, bring glory to your name!” (John 12:28); let this also be the prayer of the preacher as he steps up to the pulpit.
Of course a poorly done sermon is not the only way to miss this mark. Certainly there are many very skillful preachers who plan and prepare and preach well, and yet still fail to glorify God; for examples of this just turn on the main religion channel and watch the millionaires preach. Moreover, the preacher must be careful to stay away from what could be called “attractional” sermons, those designed to entertain the audience rather than convey truth and convict of sin. Nowhere is this style more prominent than in youth ministry, and as one who works with youth I see this sin on a regular basis and have given in to it myself. Even a casual look at the current youth culture should be enough to show that the church is failing to exert influence, and the same can largely be said of the culture as a whole. Attractional sermons attract bored eyes and itching ears, but they do not attract the heart because they do not have what the heart desires.
Having shown the need for preaching and defined what preaching is, one still must decide who it is that is qualified to do the job. This is not, at least in this context, a question of gender, nor is it a question of specific calling because I have already stated that I am not called to be a preacher (thereby implying that the specific calling exists and is not mine). This philosophy of preaching must work under the greater context that Peter talks about when he addressed believers, saying, “But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light.” The question is, how does a believer know when he is ready to proclaim the truth in which he believes? More personally, how am I as one who is called to ministry to know when God is calling me to step out and step up to the public proclamation of His Word?
To begin with, God does not wait until we feel we are ready or worthy to preach, for such a time will never come. “Although I am less than the least of all God's people, this grace was given me: to preach to the Gentiles the unsearchable riches of Christ…” (Eph 3:8). The right to preach the gospel is a grace given by God, it is not earned; it is, like all abilities, a gift. But there is no reason to assume that this grace, that is, the grace to preach the gospel, is given to everyone, but rather to those who have lived a life consistent with the message they are called to preach.
This may at first appear to be inconsistent with the idea of “unearned grace,” but it is not. Striving to be worthy of the call and being worthy enough to receive the call are two very different things. This striving is commended by scripture: “I (Paul)… urge you to walk worthy of the calling you have received” (Eph 4:1); and scripture is equally clear that while striving to be worthy, our ultimate worth and ability to do the work is imparted to us by God-it is in his worthiness that we find our authority to declare his word. “…we always pray for you that our God will consider you worthy of His calling, and will, by His power, fulfill every desire for goodness and the work of faith, so that the name of our Lord Jesus will be glorified by you, and you by Him, according to the grace of our God and the Lord Jesus Christ.” (2 Thess 1:11-12).
Let me reiterate again that I am speaking of all who believe and obey and their ability to proclaim to the people the glory of God. There is a specific calling for those who are called to this ministry full time, as Paul says, “We have different gifts, according to the grace given us. If a man's gift is prophesying, let him use it in proportion to his faith” (Rom 12:6). When I preach, I do so not as one called to that ministry but as an ambassador for Christ (2 Cor 5:20), a fellow worker in spreading the gospel (1 Thess 3:2), and a minister of God (Isa 61:6). Paul gives the final word on those who may dare to set out on such a task: “For we are to God the aroma of Christ among those who are being saved and those who are perishing. To the one we are the smell of death; to the other, the fragrance of life. And who is equal to such a task? Unlike so many, we do not peddle the word of God for profit. On the contrary, in Christ we speak before God with sincerity, like men sent from God.” (2 Cor 2:15-17).
Most of us remember growing up and committing some sort of minor wrong against a friend, sibling, or parent and, having been thoroughly rebuked we were told to “say you’re sorry.” This is obviously not a sincere apology. When I got married we received numerous items that had no business being in anyone’s home, let alone ours, and yet I sent the giver a thank you card anyway, telling them how much I appreciated their gift. This is not a sincere act of gratitude. Sincerity demands thoughtful interaction and preparation. In the case of preaching, to means allowing oneself to be effected by the message that will be preached, it means studying, preparing, and practicing. Dr. Donald Greyhouse, a Presbyterian pastor, said, “If I had only three years to serve the Lord, I would spend two of them studying and preparing” (http://net.bible.org). (This quote is also attributed to Billy Graham). The Bible also commands preparation before attempting to do the work of God: “Do your best to present yourself to God as one approved, a workman who does not need to be ashamed and who correctly handles the word of truth” (2 Tim 2:15). The grace of God did not come cheap, and cheap grace will not provide one with the blessing and the authority to proclaim the Word of God. Rather, for those servants who recognize and respond to the need to prepare, God’s grace fills the ability gap between the godly messenger and his holy message.
It stands to reason that if all that has thus been talked about comes about by the grace of God, then the authority to carry out the task likewise comes from God (Surely I can not command God to give me grace). All those who have been in the church for some time have experienced hearing a sermon that lacked sincerity. If one were to look around at those gathered he would find people distracted and fidgeting, for the insincere stating of God’s Word is, I believe, uncomfortable to the soul of the believer. Those who preach such sermons, failing in their sincerity, fail to receive the grace of God and have no authority to speak the words they speak. Without grace, they fall into the sin of relying on their own ingenuity and “the cross of Christ is emptied of its power” (1 Cor 1:17). But for those who remain under the authority of God in their preaching, they receive the blessing of knowing God in a greater way and like the saints of old they can say “It was revealed to them that they were not serving themselves but you, when they spoke of the things that have now been told you by those who have preached the gospel to you by the Holy Spirit sent from heaven. Even angels long to look into these things” (1 Peter 1:12).
God does not grant his approval to just any message. Rather, the preacher must preach His (God’s) message if he is to have the authority to preach. The theme of a sermon must mirror the theme of the whole of scripture: redemption. Moreover, this redemption was finally and fully revealed in the person of Jesus Christ. Every sermon, therefore, must be a gospel sermon. From whichever portion of scripture one chooses to preach from, the saving message of Christ on the cross must come through. “For we do not preach ourselves, but Jesus Christ as Lord, and ourselves as your servants for Jesus' sake” (2 Cor 4:5). We preach “Christ crucified” (1 Cor 1:23), and “that Jesus is the Son of God” (Acts 9:20). Why would we ever wish to preach anything other than the Good News? A sermon that has the mark of authority is one that is prepared for by the preacher and blessed by his God, focusing on his act of redemption.
Often times when making an ideological statement one must throw in a series of caveats, lest someone distort what has been said. Caveat one: The preacher is not limited to preaching from the four books of the bible we call the gospel, rather he has the freedom to preach Christ from the whole of scripture. Caveat two: The preacher is not limited to the non-offensive, in hopes that no one will leave the service early having not come forward to receive Christ. Instead, the preacher must make known the wrath of God, for without it the message of the cross is lost. Caveat three: The preacher is not free to exclude the pragmatic, theological, or historical elements of a passage (i.e. exposition) thinking that such things will distract from the message of redemption. Such things frame and highlight the message of redemption. Each preacher, having given his all to a sermon or sermons, ought to be able to say along with Paul, “I have not hesitated to proclaim to you the whole will of God.” (Acts 20:27).
The nature of a sermon can take many forms, depending on the context of the passage as well as the context of the listeners. Sometimes a preacher will seek to bring comfort to the people (Isa 61:1, Eph 2:17); other times he must bring rebuke (Jonah 1:2). All of this is bound up in the Good News, a message that Christ commanded to be preached (Mark 16:15). As the apostles did not hesitate to preach anything they thought might be helpful to the people (Acts 20:20), so too must those who have been given the same charge 2000 years later not hesitate in their preaching.
The courage to be bold, to not hesitate to preach what must be preached, comes from the faith that this is a God-ordained task undertaken by one with God-ordained authority to do so. Reinhold Niebuhr is often quoted has having said, “The purpose of religion (or preaching) is to afflict the comfortable and to comfort the afflicted.” This is the very essence of what Christ did in His ministry, in either case for the purpose of redemption. As those called to be His ministers we can do no less.
The task is this: “We proclaim Him, admonishing every man and teaching every man with all wisdom, that we may present every man complete in Christ. And for this purpose also I labor, striving according to His power, which mightily works within me” (Col 1:28-29). In pursuing this task the goal is not that people are converted or that they lead more righteous lives; this is God’s area. The goal for the preacher is to remain sincere in the task. There are high stakes resting on our faithfulness to this. “When I say to a wicked man, 'You will surely die,' and you do not warn him or speak out to dissuade him from his evil ways in order to save his life, that wicked man will die for his sin, and I will hold you accountable for his blood” (Eze 3:18). “As we have already said, so now I say again: If anybody is preaching to you a gospel other than what you accepted, let him be eternally condemned!” (Gal 1:9). Every sermon preached impacts, for good or for bad, the soul of the listener and the soul of the preacher, even to salvation.
Part of this philosophy of preaching is that preaching itself is not enough. For the preacher, his words must be accompanied by charity. J.W. Alexander states, "He with whom the ministry is a secondary thing, may be a correct, a learned, an elegant, even an oratorical, but will never be a powerful preacher” (biblicalstudies.com). Likewise, the listener must respond. “For we also have had the gospel preached to us, just as they did; but the message they heard was of no value to them, because those who heard did not combine it with faith” (Heb 4:2).
As I have said, I am not a preacher; I am a counselor. My role would fit into the category that we generally label as “pastoral care.” But I must, based on my philosophy of preaching, confess that my role is secondary to that of the preacher. I cannot speak the truth of God into the life of a hurting person if they have not first heard the Word from the mouth of the preacher. “But how can they call on Him in whom they have not believed? And how can they believe without hearing about Him? And how can they hear without a preacher? And how can they preach unless they are sent? As it is written: How welcome are the feet of those who announce the gospel of good things! But all did not obey the gospel. For Isaiah says, Lord, who has believed our message? So faith comes from what is heard, and what is heard comes through the message about Christ” (Rom 10:14-17).

My philosophy of counseling is that the psyche of man is fallen, and that health comes as one grows closer to the image of God inside of him. My philosophy of ministry is that the minister is called to be incarnational, in a sense, to be Christ for the parishioner. In either case healing the soul (and all that entails) is never fully complete without calling upon Christ. As a pastoral counselor I am dependent on Christ for the strength to do my work and on the Holy Spirit to do the healing. In turn, I am dependent on Word, faithfully, passionately, and rightly preached.

Works Cited

Azurdia, Art. Preparing and Preaching Expository Sermons. Class Notes, Western Seminary, Portland, OR: 2006
Calvin, John, Calvin's Commentaries: The Epistle of Paul the Apostle to the Romans and to the Thessalonians (Tr. Ross Mackenzie; Grand Rapids: Eerdmans, 1960
Myra, Harold. Marshall Shelley. The Leadership Secrets of Billy Graham. Zondervan: 2005

Internet:
biblicalstudies.com
http://net.bible.org www.the-next-wave-ezine.info/issue93

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Dan's Doctrinal Statement

Ok, I think I'm finally done with this.

PREAMBLE:
I believe in a personal, organized, doctrinal statement as a means of keeping oneself graounded in the faith. Having studied these issues thoroughly and coming to clear conclusions, my personal doctrinal statement serves as a reference in my mind for my theological and ecclesiastical dealings.

I believe that you do not have to share my doctrinal statment to be worthy of fellowship and salvation. I believe that the essentials one must believe to be called a Christian are these: 1. That Jesus is God, that he came in the flesh, that he died on the cross, that he rose again and that he will return. 2. That grace and forgiveness are provided by the blood of Christ. 3. That the Bible is the Word of God and the final standard for Christian faith and practice.

I believe that in doctrinal matters believers should strive for this goal: "In essentials, unity; in non-essentials, liberty; in all things, love."

DOCTRINE OF GOD:

The Nature of God
I believe that there is only one true God (Deut 6:4, Isa 44:6), who in essence is three persons (Matt 28:29, 2 Cor 13:14). I believe that he is spirit (John 4:24) and is inherently personal (Exodus 3:13-14) and relational (Gen 1:26-27, John 14:21). The Father is God (John 6:27), the Son is God (John 1:2, Heb 1:8), and the Holy Spirit is God (Acts 5:3-4). I believe that all three are equal (Psalm 90:2, Heb 9:14) and eternal (2 Peter 3:8).
Attributes Unique to God
I believe that God is eternal (2 Peter 3:8, Psalm 90:1-2), self-existent (John 5:26), without limit save those he imposes on himself by his own character (Job 11:7-10, Acts 17:28) with regard to power (Matt 19:26), knowledge (Rom 11:33), and presence (Gen 21:33). He is transcendent above creation (Gen 1:1) and yet present and involved in his creation (Psalm 139:7-10, Acts 17:24). I believe that God is unchanging in his essence, attributes, and characteristics (James 1:17, Exodus 3:14) but free to change without any contradiction of his nature in response to relationships (Isa 59:2) and attitudes (Deut 13:17) I believe that he may rightly be called perfect (Deut 32:4, Matt 5:48); these attributes are essential to God in that they are true of him all the time.
Attributes of God Reflected in Man
Certain attributes of God are communicable in that they can be reflected in man. Among these are his righteousness (Rom 3:25-26), wisdom (Rom 11:33-34), holiness (1 Peter 1:16), faithfulness (2 Tim 2:13), grace (Mic 7:18, Eph 2:4-5), and goodness (Nah 1:7). I believe that in God love is made perfect (1 John 4:8), that he shows love to his creation (Matt 10:29), including every human being (John 3:16), that he shows special love to those that are his (Eph 5:25) and that this special love is conditional (John 15:10, Jude 21). These attributes are essential in that they are true of God all the time. I believe that God, in response to circumstances, shows anger and wrath (Exodus 32:10-11, Psalm 11:4-7, Col 3:6). Anger and wrath are non-essential in that they are true of God only some of the time.
The Work of God
I believe that God has an eternal plan which ultimately can not be frustrated (Psalm 33:9-10, Isa 14:24). This plan was set in place before the foundation of the world (Eph 1:4) and he is actively carrying it out (Eph 1:11). I believe that humans are unable to resist in any way some facets of God’s plan (Isa 14:27, Acts 2:23), but other facets are resistible and may be temporarily frustrated through disobedience (Psalm 106:13-15, Acts 14:16). This is not to say that humans can triumph in any way over God’s will; that which is not decreed efficaciously is allowed to happen within God’s sovereignty (Rom 1:21-25).
I believe that God created the universe and all that is in it, both visible and invisible, originally out of nothing (Gen 1, Psalm 33:6, Col 1:16, Heb 11:3) and subsequently out of the material he created (Gen 1:27). I believe that he is sovereign over his creation (Psalm 135:5-7) and that he cares for it and us by his word (Heb 1:3), sovereign decree (Matt 10:29-31) in the godly and ungodly alike (Rom 8:28, Prov 16:4). I believe that as part of God’s divine providence he responds to the prayers of his people (Exodus 3:7, Luke 11:1-13).
I believe that before the foundation of the world God chose, based solely on his glory and purposes, to bestow the blessings of salvation on certain individuals (Eph 1:3-12) that they may in turn serve his plan (Acts 9:15). I believe that for others God chose for salvation those whom he foreknew would make a free-will decision for the blessings of Christ (John 3:16-18, Rom 8:29-30). I believe that human merit and work play no part in obtaining salvation (Eph 2:8-9, 2 Tim 1:9) and that all who do not accept God’s grace through faith will be condemned as the natural consequence for rejecting eternal life (Acts 13:46, Rev 13:8).
God the FatherI believe that the Father is spirit (John 4:24) and that he possess all of the attributes of the Godhead (Eph 3:14-15, 1 Cor 8:6). I believe that out of love for human beings God the Father sent his Son as a propitiation for sin (John 3:16, 1 John 2:2, Rom 3:25) and as a result of God’s work believers are now reconciled to the Father (Eph 2:16). I believe that one can not find distinct roles for each person of the Trinity, including the Father, but that all three persons are in relation to themselves in their roles (Gen 1:26, Psalm 90:2).

DOCTRINE OF CHRIST:
The Person of Christ
I believe that Jesus Christ is fully God, co-eternal and co-equal with the Father and the Holy Spirit as a member of the triune Godhead (John 1:1, 14; John 10:30). Jesus claimed the divine name (John 8:58) as well as equality with God (Matt 28:18-20, John 8:58) and is specifically called God (John 20:28, Rom 9:5). Moreover, Jesus held the prerogatives of God in receiving worship (Matt 4:10, Acts 10:25-26, 1 Cor 1:2), forgiving sin (Mark 2:7, Luke 5:20-24), passing judgement (John 5:26-29), and participating in creation (John 1:3, Heb 1:2).
I believe that Jesus Christ is the incarnation of God, fully human while still fully divine (Col 2:9, Heb 2:14). In so doing the Son of God laid aside his glory and divine lifestyle (John 17:5, Phil 2:5-8), pouring himself into humanity (John 1), submitting himself to the Father (John 4:34), to the leading of the Holy Spirit (Luke 4:14), and to the Law (Gal 4:4).
I believe that Jesus was born of a virgin (Matt 1:18-25) as a natural human being (1 John 1:1) and grew naturally (Luke 2:40, 51-52), experiencing the gamete of human emotions (John 11:3, John 11:35, Mark 3:5) and physical needs (John 4:5-6, Matt 4:2, Mark 4:38, John 19:32-34). I believe that he is able to fully understand and sympathize with the human condition (Heb 2:17-18, 4:14-15). I believe that Jesus was tempted in every way and yet did not sin (Matt 4:1-11, 2 Cor 5:21, 1 Peter 2:21-23) and thus remained without blemish his entire life (Heb 4:15, 1 John 3:5) I believe that Jesus is God-Man for all time (Col 2:9-10, 1 Tim 2:5) and has a preeminent position over all creation (Col 1:15).
The Work of Christ
I believe that the work of Christ as recorded in scripture began at the creation of the world (John 1:1-3) and that he continues to sustain creation (Col 1:16-17). I believe that the Son of God became incarnate to reveal God (Luke 13:33, John 1:14), redeem the world (2 Cor 5:19, Heb 7:25-27), and leave an example that believers may follow in his steps (1 Cor 11:1, 1 Tim 1:16, 1 Peter 2:21). I believe that the ultimate purpose for Christ’s life was his death on the cross, a substituionary atonement for our sins (Isa 53, Phil 2:8, Rom 3:23-25, 1 Peter 2:21-24) where he himself became the propitiation for sin (Heb 2:17, 1 John 4:10).
I believe that Jesus Christ rose bodily from the grave three days after his death (Matt 28:1-8, 1 Cor 15:1-14) and forty days later ascended into Heaven (Luke 24:50-51, Acts 1:9), where he is seated at the right hand of the Father (Col 3:1, Eph 1:20-21). I believe that his work in Heaven continues as intercessor (Rom 8:34), mediator (1 Tim 2:5) and high priest (Heb 8:23-25). I believe that Christ alone is head of the church (Eph 1:22, Col 1:22) and that he is now our king (1 Tim 1:17, 6:15).I believe that in the future the work of Christ will continue when he returns bodily and visibly to Earth (Acts 1:10-11, Rev 1:7) to judge the living and the dead (Acts 10:42, Rom 2:16, 1 Thess 4:13-18). I believe that every knee will bow and every tongue confess that Jesus is Lord (Rom 14:11, Phil 2:11) and that he will continue to rule forever (Rev 1:6).
DOCTRINE OF THE HOLY SPIRIT
The Person of the Holy Spirit
I believe the Holy Spirit is co-equal and co-eternal with God the Father and God the Son and is a member of the triune Godhead (Gen 1:1, Deut 6:4, Heb 9:14, Acts 5:3-4). I believe he is a person, as opposed to simply a “presence,” “force,” or “it,” as evidenced by his intellect (1 Cor 2:10-11), emotions (Eph 4:30, Rom 15:30), and will (Acts 13:2, 16:6).
The Attributes of the Holy Spirit
I believe the Holy Spirit is all-knowing (1 Cor 2:10), all-present (Psalm 139:7), all-powerful (Luke 1:35), and eternal (Heb 9:14); He possesses wisdom (Isa 11:2) and truth (John 16:13).
The Work of the Holy Spirit
Before the incarnation of the Son, the Spirit was involved in creation (Gen. 1:2, Ps. 104:30), and empowering the prophets and special envoys of God to speak and act for God (Num. 11:25, Judges 6:34, 1 Sam. 16:13, 2 Kings 2:9-15). The Old Testament prophets foretold an outpouring of the Holy Spirit ushering in judgment and the future kingdom of God (Is. 44:3, Ez.ek. 36:27, Joel 2:28).
I believe the Holy Spirit was active in the life of Jesus through his conception (Matt. 1:18, 20), his baptism (Matt. 3:16-17), and his ministry (Matt. 12:28; Acts 10:38).
I believe that the Holy Spirit initiated the church on the Day of Pentecost (Acts 2) and that the work of the Holy Spirit to indwell the believer (1 Cor 6:19), on a temporary basis under the Old Covenant (Gen 41:38, Num 27:18, Judges 6:34) and a permanent basis under the New Covenant (Joel 2:28-29,Acts 5:32, Rom 8:9). He convicts the world of sin (John 16:8) and for the believer he is a guide (John 16:13), a source of power (Acts 10:38), a teacher (John 14:26), and a comforter (John 15:26). He grants him discernment (1 Cor 2:14), causes his regeneration (John 3:5-7), seals him for salvation (Eph 1:13-14), serves as a means of sanctification (2 Thess 2:13), and aids in his spiritual life (Romans 8:26-27). I believe that the presence of the Spirit in the believer’s life is made manifest through the fruits of the Spirit (Gal 5:22-23).
The Gifts of the Holy Spirit
I believe the Spirit gifts the individual for the purpose of edifying the church (1 Cor 12) and that those gifts commonly called the charismatic gifts exist only so long as they are needed (1 Cor 13:8-11). I believe that not all gifts are given to all people (1 Cor 12:29) and that the gifts that are given are given in proportion to the receptiveness of the believer (Rom. 6:13; Gal. 5:16; Eph. 5:18).
Receiving the Holy Spirit
I believe the Holy Spirit indwells the believer at the new birth (1 Cor. 6:19) and never departs (Rom. 8:9). I believe that the gift of the Holy Spirit is contingent upon salvation (Acts 2:23) and obedience (Acts 5:32) and that it is right and good for the believer to ask for the gift of the Holy Spirit (Luke 11:11).
DOCTRINE OF MAN
The State of Man and His Fleshly Nature
I believe that man is created in the image of God and was created originally without sin or defect (Gen 1). In disobeying God, Adam and Eve allowed sin and death into the world and the accompanying decay of both the world and man’s nature (Gen 2, 3:1-19, Rom 8). Man’s natural state apart from regeneration is one of hostility towards God (Rom 8:7) and death (Rom 6:23, 8:6). I believe that all have sinned (Rom 3:23, 1 John 1:8) and are subject to death and wrath (Gen 3:8-10, Eph 2:3). I believe that man is powerless to change this and apart from Christ is without hope (1 Cor 2:14).
The Definition of Sin
All that misses the mark of God’s perfection is sin (1 John 5:17); it does not consist merely of action committed but also of action omitted (James 2:17).
The Result of Sin
The results of that original sin -- inherited sin nature and imputed guilt -- are transmitted from Adam to the entire human race in the propagation of the person (Rom. 5:12-19). Because of sin man is not only estranged from God (Rom 5:10) but sin also results in the estrangement of men toward each other (Gen. 3:16; Eph. 2:12-16) and the corruption of the whole created order (Rom. 8:21-22).
I believe that all men and women voluntarily and personally disobey God and thus cooperate with this sin nature (2 Chr. 6:36; Rom 3:23; Jas. 4:17). Though each person stands condemned in Adam (Rom. 5:18) each one will be judged in the final day according to his or her own sinful deeds (Ezek. 18:19-20; Rom. 2:5-6).

DOCTRINE OF SALVATION
The Possibility of Salvation
I believe that because of sin all men face eternal death (Rom 3:24), but God desires that all men be saved (John 3:16, 2 Peter 3:9). To this end he sent his Son as a substitutionary atonement (Isa 53:3-12, 1 Peter 2:24, 3:18) for our sin, satisfying divine justice as the propitiation of the wrath of God (1 John 4:10) and thus redeeming us from the curse of the law (Gal 3:10, 13) and condemnation (Rom 8:1).
The Means of Salvation
I believe that men are saved by grace through faith, totally apart from any works or merit on his part (Eph 2:8-9). God has made his grace available to everyone through Christ's atoning sacrifice (Tit. 2:11) and has invited everyone to respond in faith to his offer (Matt. 28:18-20; Rom. 10:13-17). I believe that man is called on to respond to the work and grace of Christ by belief in his message and sacrifice (Acts 8:36-37, Rom 10:14, Heb 11:6), repentance of (the turning away from) sin (Mark 6:12, Luke 13:3, Acts 3:19, 2 Cor 7:10), confession of Christ (Rom 10:9-10) and baptism into his death and resurrection (Acts 2:38, Rom 6:4, Col 2:12, 1 Peter 3:21). Man is unable to do this on his own but must be drawn by God (John 6:44) and led to repentance (Rom 2:4).
I believe God has elected some to salvation based solely on his divine will (Gen. 12:1-3; Gal. 1:15) and others based on his foreknowledge (Rom 8:29). I believe those who have been set apart by God unto salvation (1 Cor. 1:2) are progressively sanctified by the Holy Spirit (1 Pet. 1:2), in cooperation with their own will (Phil. 2:12-17; Heb. 12:14; 1 Pet. 1:14-16), from sin and unto good works (Rom. 6:4-8; 8:12-14). It is the believer’s task in this life to seek Christ-likeness, a goal which can begun to be met in this life but only completed when one stands complete before Christ (Gal. 5:16-18; Eph. 5:26-27; Phil. 3:12-14).
The Results of Salvation
I believe that when one is saved he becomes a new creation (2 Cor 5:17) and experiences justification, in which his sins are placed on Christ (John 1:29; Rom. 3:24-26), and the righteousness of Christ is imputed to him (Rom. 5:18-19; 2 Cor. 5:21). The sinner is thus declared by God to be righteous (Rom. 4:1-5) and thereby freed from the penalty of sin (Rom. 8:1), united with Christ (Eph. 2:5), and an made heir of the kingdom of God (Rom. 8:16-17) and his salvation is evidenced by the fruits of repentance and godly living (Luke 3:8, Eph 2:10, Phil 2:12) by the power of the Holy Spirit (Acts 2:23). Upon death, the believer passes into the presence of Christ (Luke 23:43, 2 Cor 5:8) where he awaits his final judgment and reward (Matt 25, Rev 20:12).
The Fate of the Unbeliever
I believe that upon death the unbeliever will pass into torment (Luke 16:23) where he will await final judgment and punishment (Matt 25, Rev 20:12) and will henceforth dwell in hell (Rev 20:15).

DOCTRINE OF THE CHURCH
The Universal Church
I believe that the universal church was a mystery looked forward to in the Old Testament (Joel 2:28-32; Eph. 3:4-7) and prophesied by Jesus (Matt. 16:18-19; Acts 1:5). The church age began at Pentecost and consists of those who are called by God to be members of his household (Eph 2:19-22). The church age will last until the return of Christ (Acts 1, Rev 5:9). Until that time the church is to act as the Body of Christ (1 Cor 12:27) and a beacon of God’s truth (Matt 5:13-14). As the Body of Christ, the purpose of the church is to be the representation of Christ hereon earth (John 17:18; 2 Cor. 5:17-20; Eph. 1:22-23), bringing glory to God (Eph. 3:20-21) through worship (John 4:23-24; Rom. 15:5-6; Col. 3:16-17), through the edification and fellowship of the saints (Acts 2:41-42; Heb. 10:24-25), instruction in the scriptures (Eph. 4:11-13; Col. 1:28-29), and the spread of the gospel (Matt. 28:19-20; Acts 1:8).
The Local Church
I believe the church is best thought of as a community of Christ-followers who strive to align their lives according to the example of Christ (Eph. 3:10-12; Col. 1:13). The local church is the manifestation of the universal church, characterized by unity that springs from diversity (Rom. 12:4-8; 1 Cor. 12:12-27; Eph. 1:22-23). It is organized (1 Cor. 14:40), local (Acts 11:22; 13:1), autonomous, and interdependent with other local assemblies (2 Cor. 9:1-5; Phil. 4:15; 3 John 5-8). It is incumbent on the believer to participate in a local community of believers (Heb. 10:24-25), and to exercise their spiritual gift for the welfare of the body (1 Pet. 4:10).
I believe that the characteristics and tasks of the local church are to study the scripture, fellowship with one another, share in communion, and pray (Acts 2:42). I believe that Christ has commanded that the local church shall practice communion often (Matt 26:26-29, Acts 2:42, 20:7), that it shall practice baptism by immersion (Acts 8:38) as the initiatory ordinance of the church, functioning as a confession of faith for a new believer (Acts 2:37-41; Acts 16:14-15), and as a public identification, both with Jesus Christ in his death, burial, and resurrection (Rom. 6:5), and with his church (Acts 2:41; Gal. 3:27-28), and that through discipleship it shall seek to create worshipers of God (Matt 28:18-20, John 4:24).
The Leadership of the Church
I believe that Christ and only Christ is the head of the church (Matt 16:17, Eph 1:22-23). He has ordained offices in the church for the benefit and edification of his followers (1 Cor 12:28, Eph 4:11-12) who serve with their fellow members under a plurality of elders (1 Tim 4:14, 5:17, Titus 1:5, James 5:14, 1 Peter 5:5). The offices are elders (for spiritual oversight of the body) and deacons (for service of the body). They are to be appointed by the body according to their spiritual qualifications (1 Tim. 3:8-13; Tit. 1:5-9).

DOCTRINE OF LAST THINGS
Individual Eschatology
I believe that death entered into the world at the Fall (Gen. 3:22-24) as a consequence of sin (Rom 5:12) and that apart from those who are alive at the return of Christ all shall face death (1 Cor. 15:22; Heb. 9:27). At death there is a temporary separation of the material and immaterial parts of the person (Matt. 10:28, James 2:26). The saved pass immediately into the presence of Christ (Luke 23:42-43; 2 Cor. 5:8; Phil. 1:23-24) while the spirit of the unrighteous enters Hades, a place of confinement and torment (Luke 16:19-31, 2 Pet. 2:9; Rev. 20:13-14). This intermediate state is a conscious existence for all who die as they await their bodily resurrection, the righteous unto imperishable, glorified bodies (Rom. 8:10-11; 1 Cor. 15:24-54; Rev. 20:6), while the unrighteous will be resurrected unto eternal disgrace and corruption (Dan. 12:2; John 5:28-29).
I believe that at the end of the intermediate state all will face judgment, the righteous will be judged and rewarded according to their works (1 Cor. 3:12-15; 4:5; 2 Cor. 5:9-10) and reign with Christ in the millennium (Rev. 20:4-6), while the unrighteous will be cast into the lake of fire for eternal punishment and separation from God (2 Thess. 1:7-9; Rev. 20:11-15).
General Eschatology
I believe that Jesus will return personally (Acts 1:8), visibly (Rev. 1:7), unexpectedly (1 Thess. 5:2), and with great glory and power (Matt. 24:30). When he returns, he will establish His millennial kingdom and reign over the earth with his people for 1,000 years (Rev. 20:4). During this time Satan will be imprisoned (Rev. 20:2), there will be peace and righteousness (Isa. 11:1-16), and every person will acknowledge the Lordship of Jesus Christ (Phil. 2:11). At the end of this period Satan will be released for a short period (Rev. 20:2-3) of time and defeated after attempting to lead a rebellion against God (Rev. 20:7-10).
The Final State
I believe that those who have been declared righteous will be resurrected at the beginning of the millennium (Rev. 20:4) and the unrighteous at the end of the millennium (Rev. 20:5). Believers will be raised with resurrection bodies that are both spiritual (1 Cor. 15:44) and physical (John 20:27), recognizable (Luke 24:16, 31), and is also imperishable, glorious, and powerful (1 Cor. 15:42-43). The final judgment will take place at the end of the millennium and Satan will be thrown into the lake of fire (Rev. 20:10), death will be ended (Rev. 20:14), and unbelievers will be condemned (Rev. 20:15). The righteous will be judged (Rom. 14:10; 2 Cor. 5:10), held accountable (Matt. 18:23-35), and rewarded (Col. 3:24). They have no need to fear this judgment (Rom 8:1). Finally, the renewal will be complete (Rom. 8:19-23) by bringing in the new heavens and the new earth (2 Pet. 3:12-13; Rev. 21:1-22:5) and God’s family will live with him forever in the eternal state (John 5:24; Rom. 5:9; 8:1; Rev. 21-22).

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