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Global Impact Church's Statement of Beliefs

Doctrinal Statement (What We Teach)

The Holy Scriptures
We teach that the Bible is God’s written revelation to man, and thus the 66 books of the
Bible given to us by the Holy Spirit is inspired equally in all parts and is the Word of God
(1 Corinthians 2:7–14; 2 Peter 1:20–21). We teach that the Word of God is an objective,
propositional revelation (1 Thessalonians 2:13; 1 Corinthians 2:13), verbally inspired in
every word (2 Timothy 3:16), absolutely inerrant in the original documents, infallible, and
God-breathed. We teach the literal, grammatical-historical interpretation of Scripture
which affirms the belief that the opening chapters of Genesis present creation in six
literal days (Genesis 1:31; Exodus 31:17). We teach that the Bible constitutes the only
infallible rule of faith and practice (Matthew 5:18; 24:35; John 10:35; 16:12–13; 17:17; 1
Corinthians 2:13; 2 Timothy 3:15–17; Hebrews 4:12; 2 Peter 1:20–21).

We teach that God spoke in His written Word by a process of dual authorship. The Holy
Spirit so superintended the human authors that, through their individual personalities
and different styles of writing, they composed and recorded God’s Word to man (2 Peter
1:20–21) without error in the whole or in the part (Matthew 5:18; 2 Timothy 3:16).

We teach that, whereas there may be several applications of any given passage of
Scripture, there is but one true interpretation. The meaning of Scripture is to be found as
one diligently applies the literal grammatical-historical method of interpretation under the
enlightenment of the Holy Spirit (John 7:17; 16:12–15; 1 Corinthians 2:7–15; 1 John
2:20). It is the responsibility of believers to ascertain carefully the true intent and
meaning of Scripture, recognizing that proper application is binding on all generations.
Yet the truth of Scripture stands in judgment of men; never do men stand in judgment of

We teach that there is but one living and true God (Deuteronomy 6:4; Isaiah 45:5–7; 1
Corinthians 8:4), an infinite, all-knowing Spirit (John 4:24), perfect in all His attributes,
one in essence, eternally existing in three Persons—Father, Son, and Holy Spirit
(Matthew 28:19; 2 Corinthians 13:14)—each equally deserving worship and obedience.


God the Father. We teach that God the Father, the first Person of the Trinity, orders and
disposes all things according to His own purpose and grace (Psalm 145:8–9; 1
Corinthians 8:6). He is the Creator of all things (Genesis 1:1–31; Ephesians 3:9). As the
only absolute and omnipotent Ruler in the universe, He is sovereign in creation,
providence, and redemption (Psalm 103:19; Romans 11:36). His fatherhood involves
both His designation within the Trinity and His relationship with mankind. As Creator He
is Father to all men (Ephesians 4:6), but He is spiritual Father only to believers
(Romans 8:14; 2 Corinthians 6:18). He has decreed for His own glory all things that
come to pass (Ephesians 1:11). He continually upholds, directs, and governs all creatures

and events (1 Chronicles 29:11). In His sovereignty He is neither the author
nor approver of sin (Habakkuk 1:13; John 8:38–47), nor does He abridge the
accountability of moral, intelligent creatures (1 Peter 1:17). He has graciously chosen
from eternity past those whom He would have as His own (Ephesians 1:4–6); He saves
from sin all who come to Him through Jesus Christ; He adopts as His own all those who
come to Him; and He becomes, upon adoption, Father to His own (John 1:12; Romans
8:15; Galatians 4:5; Hebrews 12:5–9).

God the Son. We teach that Jesus Christ, the second Person of the Trinity, possesses
all the divine excellencies, and in these He is coequal, consubstantial, and coeternal
with the Father (John 10:30; 14:9).

We teach that God the Father created according to His own will, through His Son, Jesus
Christ, by whom all things continue in existence and in operation (John 1:3; Colossians
1:15–17; Hebrews 1:2).

We teach that in the incarnation the eternal Son, the second Person of the Trinity,
without altering His divine nature or surrendering any of the divine attributes, made
Himself of no reputation by taking on a full human nature consubstantial with our own,
yet without sin (Philippians 2:5–8; Hebrews 4:15; 7:26).

We teach that He was conceived by the Holy Spirit in the womb of the virgin Mary (Luke
1:35) and thus born of a woman (Galatians 4:4–5), so that two whole, perfect, and
distinct natures, the divine and the human, were joined together in one person, without
confusion, change, division, or separation. He is therefore fully God and fully man, yet
one Christ, the only mediator between God and man.

We teach that in His incarnation, Christ fully possessed His divine nature, attributes,
and prerogatives (Colossians 2:9; cf. Luke 5:18–26; John 16:30; 20:28). However, in the
state of His humiliation, He did not always fully express the glories of His majesty,
concealing them behind the veil of His genuine humanity (Matthew 17:2; Mark 13:32;
Philippians 2:5–8). According to His human nature, He acts in submission to the Father
(John 4:34; 5:19, 30; 6:38) by the power of Holy Spirit (Isaiah 42:1; Matthew 12:28;
Luke 4:1, 14), while, according to His divine nature, He acts by His authority and power
as the eternal Son (John 1:14; cf. 2:11; 10:37–38; 14:10–11).

We teach that our Lord Jesus Christ accomplished our redemption through the
shedding of His blood and sacrificial death on the cross and that His death was
voluntary, vicarious, substitutionary, propitiatory, and redemptive (John 10:15; Romans
3:24–25; 5:8; 1 Peter 2:24).

We teach that on the basis of the efficacy of the death of our Lord Jesus Christ, the
the believing sinner is freed from the punishment, the penalty, the power, and one day the
the very presence of sin; and that he is declared righteous, given eternal life, and adopted
into the family of God (Romans 3:25; 5:8–9; 2 Corinthians 5:14–15; 1 Peter 2:24; 3:18).

We teach that our justification is made sure by His literal, physical resurrection from the
dead and that He is now ascended to the right hand of the Father, where He now
mediates as our Advocate and High Priest (Matthew 28:6; Luke 24:38–39; Acts 2:30–
31; Romans 4:25; 8:34; Hebrews 7:25; 9:24; 1 John 2:1).

We teach that in the resurrection of Jesus Christ from the grave, God confirmed the
deity of His Son and gave proof that God has accepted the atoning work of Christ on the
cross. Jesus’ bodily resurrection is also the guarantee of a future resurrection life for all
believers (John 5:26–29; 14:19; Romans 1:4; 4:25; 6:5–10; 1 Corinthians 15:20, 23).

We teach that Jesus Christ will return to receive the church, which is His Body, unto
Himself at the rapture, and returning with His church in glory, will establish His millennial
kingdom on earth (Acts 1:9–11; 1 Thessalonians 4:13–18; Revelation 20).

We teach that the Lord Jesus Christ is the One through whom God will judge all
mankind (John 5:22–23):
• Believers (1 Corinthians 3:10–15; 2 Corinthians 5:10)
• Living inhabitants of the earth at His glorious return (Matthew 25:31–46) • Unbelieving
dead at the Great White Throne (Revelation 20:11–15)

As the Mediator between God and man (1 Timothy 2:5), the Head of His Body the
church (Ephesians 1:22; 5:23; Colossians 1:18), and the coming universal King, who
will reign on the throne of David (Isaiah 9:6; Luke 1:31–33), He is the final Judge of all
who fail to place their trust in Him as Lord and Savior (Matthew 25:14–46; Acts 17:30–

God the Holy Spirit. We teach that the Holy Spirit is a divine Person, eternal,
underived, possessing all the attributes of personality and deity, including intellect (1
Corinthians 2:10–13), emotions (Ephesians 4:30), will (1 Corinthians 12:11), eternality
(Hebrews 9:14), omnipresence (Psalm 139:7–10), omniscience (Isaiah 40:13–14),
omnipotence (Romans 15:13), and truthfulness (John 16:13). In all the divine attributes
He is coequal and consubstantial with the Father and the Son (Matthew 28:19; Acts
5:3–4; 28:25–26; 1 Corinthians 12:4–6; 2 Corinthians 13:14; Jeremiah 31:31–34 with
Hebrews 10:15–17).

We teach that it is the work of the Holy Spirit to execute the divine will with relation to all
mankind. We recognize His sovereign activity in creation (Genesis 1:2), the incarnation
(Matthew 1:18), the written revelation (2 Peter 1:20–21), and the work of salvation (John

We teach that the work of the Holy Spirit in this age began at Pentecost, when He came
from the Father as promised by Christ (John 14:16–17; 15:26) to initiate and complete
the building of the Body of Christ, which is His church (1 Corinthians 12:13). The broad
scope of His divine activity includes convicting the world of sin, of righteousness, and of
judgment; glorifying the Lord Jesus Christ and transforming believers into the image of
Christ (John 16:7–9; Acts 1:5; 2:4; Romans 8:29; 2 Corinthians 3:18; Ephesians 2:22).
We teach that the Holy Spirit is the supernatural and sovereign Agent in regeneration,
baptizing all believers into the Body of Christ (1 Corinthians 12:13). The Holy Spirit also
indwells, sanctifies, instructs, empowers them for service, and seals them unto the day
of redemption (Romans 8:9; 2 Corinthians 3:6; Ephesians 1:13).

We teach that the Holy Spirit is the divine Teacher, who guided the apostles and
prophets into all truth as they committed to writing God’s revelation, the Bible (2 Peter
1:19–21). Every believer possesses the indwelling presence of the Holy Spirit from the
moment of salvation, and it is the duty of all those born of the Spirit to be filled with
(controlled by) the Spirit (John 16:13; Romans 8:9; Ephesians 5:18; 1 John 2:20, 27).

We teach that the Holy Spirit administers spiritual gifts to the church. The Holy Spirit
glorifies neither Himself nor His gifts by ostentatious displays, but He does glorify Christ
by implementing His work of redeeming the lost and building up believers in the most
holy faith (John 16:13–14; Acts 1:8; 1 Corinthians 12:4–11; 2 Corinthians 3:18).

We teach, in this respect, that God the Holy Spirit is sovereign in the bestowing of all
His gifts for the perfecting of the saints today and that this is only at His divine will (1
Corinthians 12:4–11; 13:8–10; 2 Corinthians 12:12; Ephesians 4:7–12; Hebrews 2:1–4).


We teach that man was directly and immediately created by God in His image and
likeness. Man was created free of sin with a rational nature, intelligence, volition,

self-determination, and moral responsibility to God (Genesis 2:7, 15–25; James 3:9).

We teach that God’s intention in the creation of man was that man should glorify God,
enjoy God’s fellowship, live his life in the will of God, and by this accomplish God’s
purpose for man in the world (Isaiah 43:7; Colossians 1:16; Revelation 4:11).

We teach that in Adam’s sin of disobedience to the revealed will and Word of God, man
lost his innocence and fell away from God. He incurred the penalty of spiritual and
physical death, became subject to the wrath of God, and became inherently corrupt and
utterly incapable of choosing or doing that which is acceptable to God apart from divine
grace. With no recuperative powers to enable him to recover himself, man is hopelessly
lost. Man’s salvation is thereby wholly of God’s grace through the redemptive work of
our Lord Jesus Christ (Genesis 2:16–17; 3:1–19; John 3:36; Romans 3:23; 6:23; 1
Corinthians 2:14; Ephesians 2:1–3; 1 Timothy 2:13–14; 1 John 1:8).

We teach that, because all men were in Adam, a nature corrupted by Adam’s sin has
been transmitted to all men of all ages, Jesus Christ being the only exception. All men
are thus sinners by nature, by choice, and by divine declaration (Psalm 14:1–3;
Jeremiah 17:9; Romans 3:9–18, 23; 5:10–12).


We teach that salvation is wholly of God by grace on the basis of the redemption of
Jesus Christ, the merit of His shed blood, and not on the basis of human merit or works
(John 1:12; Ephesians 1:7; 2:8–10; 1 Peter 1:18–19).

Regeneration. We teach that regeneration is a supernatural work of the Holy Spirit by
which the divine nature and divine life are given (John 3:3–7; Titus 3:5). It is
instantaneous and is accomplished solely by the power of the Holy Spirit through the
instrumentality of the Word of God (John 5:24) when the repentant sinner, as enabled
by the Holy Spirit, responds in faith to the divine provision of salvation. Genuine
regeneration is manifested by fruits worthy of repentance as demonstrated in righteous
attitudes and conduct. Good works are the proper evidence and fruit of regeneration (1
Corinthians 6:19–20; Ephesians 2:10), and will be experienced to the extent that the
believer submits to the control of the Holy Spirit in his life through faithful obedience to
the Word of God (Ephesians 5:17–21; Philippians 2:12b; Colossians 3:16; 2 Peter 1:4–
10). This obedience causes the believer to be increasingly conformed to the image of
our Lord Jesus Christ (2 Corinthians 3:18).

Such a conformity is climaxed in the believer’s glorification at Christ’s coming (Romans
8:17; 2 Peter 1:4; 1 John 3:2–3).

Election. We teach that election is the act of God by which, before the foundation of the
world, He chose in Christ those whom He graciously regenerates, saves, and sanctifies
(Romans 8:28–30; Ephesians 1:4–11; 2 Thessalonians 2:13; 2 Timothy 2:10; 1 Peter

We teach that sovereign election does not contradict or negate the responsibility of man
to repent, confess his sins, and trust Christ as Savior and Lord (Ezekiel 18:23, 32;
33:11; John 3:18–19, 36; 5:40; Romans 9:22–23; 2 Thessalonians 2:10–12; Revelation
22:17). Nevertheless, since sovereign grace includes the means of receiving the gift of
salvation as well as the gift itself, sovereign election will result in what God determines.
All whom the Father calls to Himself will come in faith, and all who come in faith the
Father will receive (John 6:37–40, 44; Acts 13:48; James 4:8).

We teach that the unmerited favor that God grants to totally depraved sinners is not
related to any initiative of their own part or to God’s anticipation of what they might do
by their own will, but is solely of His sovereign grace and mercy (Ephesians 1:4–7; Titus
3:4–7; 1 Peter 1:2).

We teach that election should not be looked upon as based merely on abstract
sovereignty. God is truly sovereign, but He exercises this sovereignty in harmony with
His other attributes, especially His omniscience, justice, holiness, wisdom, grace, and
love (Romans 9:11–16). This sovereignty will always exalt the will of God in a manner
totally consistent with His character as revealed in the life of our Lord Jesus Christ
(Matthew 11:25–28; 2 Timothy 1:9).

Justification. We teach that justification before God is an act of God (Romans 8:33) by
which He declares righteous those who, through faith in Christ, repent of their sins
(Luke 13:3; Acts 2:38; 3:19; 11:18; Romans 2:4; 2 Corinthians 7:10; Isaiah 55:6–7) and
confess Him as sovereign Lord (Romans 10:9–10; 1 Corinthians 12:3; 2 Corinthians
4:5; Philippians 2:11). This righteousness is apart from any virtue or work of man
(Romans 3:20; 4:6) and involves the imputation of our sins to Christ (Colossians 2:14; 1
Peter 2:24) and the imputation of Christ’s righteousness to us (1 Corinthians 1:30; 2
Corinthians 5:21). By this means God is enabled to “be just and the justifier of the one
who has faith in Jesus” (Romans 3:26).

Sanctification. We teach that every believer is sanctified (set apart) unto God by
justification and is therefore declared to be holy and is therefore identified as a saint.
This sanctification is positional and instantaneous and should not be confused with
progressive sanctification. This sanctification has to do with the believer’s standing, not
his present walk or condition (Acts 20:32; 1 Corinthians 1:2, 30; 6:11; 2 Thessalonians
2:13; Hebrews 2:11; 3:1; 10:10, 14; 13:12; 1 Peter 1:2).

We teach that there is also, by the work of the Holy Spirit, a progressive sanctification
by which the state of the believer is brought closer to the standing the believer
positionally enjoys through justification. Through obedience to the Word of God and the
empowering of the Holy Spirit, the believer is able to live a life of increasing holiness in
conformity to the will of God, becoming more and more like our Lord Jesus Christ (John
17:17, 19; Romans 6:1–22; 2 Corinthians 3:18; 1 Thessalonians 4:3–4; 5:23).

In this respect, we teach that every saved person is involved in a daily conflict—the new
creation in Christ doing battle against the flesh—but adequate provision is made for
victory through the power of the indwelling Holy Spirit. The struggle nevertheless stays
with the believer all through this earthly life and is never completely ended. All claims to
the eradication of sin in this life are unscriptural. Eradication of sin is not possible, but
the Holy Spirit does provide for victory over sin (Galatians 5:16–25; Ephesians 4:22–24;
Philippians 3:12; Colossians 3:9–10; 1 Peter 1:14–16; 1 John 3:5–9).

Security. We teach that all the redeemed, once saved, are kept by God’s power and
are thus secure in Christ forever (John 5:24; 6:37–40; 10:27–30; Romans 5:9–10; 8:1,
31–39; 1 Corinthians 1:4–8; Ephesians 4:30; Hebrews 7:25; 13:5; 1 Peter 1:5; Jude 24).

We teach that it is the privilege of believers to rejoice in the assurance of their salvation
through the testimony of God’s Word, which, however, clearly forbids the use of
Christian liberty as an occasion for sinful living and carnality (Romans 6:15–22; 13:13–
14; Galatians 5:13, 25–26; Titus 2:11–14).

Separation. We teach that separation from sin is clearly called for throughout the Old
and New Testaments, and that the Scriptures clearly indicate that in the last days
apostasy and worldliness shall increase (2 Corinthians 6:14–7:1; 2 Timothy 3:1–5).

We teach that, out of deep gratitude for the undeserved grace of God granted to us, and
because our glorious God is so worthy of our total consecration, all the saved should
live in such a manner as to demonstrate our adoring love to God and so as not to bring
reproach upon our Lord and Savior. We also teach that separation from all religious apostasy

and worldly and sinful practices is commanded of us by God (Romans 12:1–2,
1 Corinthians 5:9–13; 2 Corinthians 6:14–7:1; 1 John 2:15–17; 2 John 9–11).
We teach that believers should be separated unto our Lord Jesus Christ (2
Thessalonians 1:11–12; Hebrews 12:1–2) and affirm that the Christian life is a life of
obedient righteousness that reflects the teaching of the Beatitudes (Matthew 5:2–12)
and a continual pursuit of holiness (Romans 12:1–2; 2 Corinthians 7:1; Hebrews 12:14;
Titus 2:11–14; 1 John 3:1–10).

The Church
We teach that all who place their faith in Jesus Christ are immediately placed by the
Holy Spirit into one united spiritual Body, the church (1 Corinthians 12:12–13), the bride
of Christ (2 Corinthians 11:2; Ephesians 5:23–32; Revelation 19:7–8), of which Christ is
the Head (Ephesians 1:22; 4:15; Colossians 1:18).

We teach that the formation of the church, the Body of Christ, began on the Day of
Pentecost (Acts 2:1–21, 38–47) and will be completed at the coming of Christ for His
own at the rapture (1 Corinthians 15:51–52; 1 Thessalonians 4:13–18).

We teach that the church is thus a unique spiritual organism designed by Christ, made
up of all born-again believers in this present age (Ephesians 2:11–3:6). The church is
distinct from Israel (1 Corinthians 10:32), a mystery not revealed until this age
(Ephesians 3:1–6; 5:32).

We teach that the establishment and continuity of local churches is clearly taught and
defined in the New Testament Scriptures (Acts 14:23, 27; 20:17, 28; Galatians 1:2;
Philippians 1:1; 1 Thessalonians 1:1; 2 Thessalonians 1:1) and that the members of the
one spiritual Body are directed to associate themselves together in local assemblies (1
Corinthians 11:18–20; Hebrews 10:25).

We teach that the one supreme authority for the church is Christ (1 Corinthians 11:3;
Ephesians 1:22; Colossians 1:18) and that church leadership, gifts, order, discipline,
and worship are all appointed through His sovereignty as found in the Scriptures. The
biblically designated officers serving under Christ and over the assembly are elders
(also called bishops, pastors, and pastor/teachers; Acts 20:28; Ephesians 4:11) and
deacons, both of whom must meet biblical qualifications (1 Timothy 3:1–13; Titus 1:5–9;
1 Peter 5:1–5).

We teach that these leaders lead or rule as servants of Christ (1 Timothy 5:17–22) and
have His authority in directing the church. The congregation is to submit to their
leadership (Hebrews 13:7, 17).

We teach the importance of discipleship (Matthew 28:19–20; 2 Timothy 2:2), mutual
accountability of all believers to each other (Matthew 18:5–14), as well as the need for
discipline of sinning members of the congregation in accord with the standards of Scripture

(Matthew 18:15–22; Acts 5:1–11; 1 Corinthians 5:1–13; 2 Thessalonians 3:6–
15; 1 Timothy 1:19–20; Titus 1:10–16).

We teach the autonomy of the local church, free from any external authority or control,
with the right of self-government and freedom from the interference of any hierarchy of
individuals or organizations (Titus 1:5). We teach that it is scriptural for true churches to
cooperate with each other for the presentation and propagation of the faith. Each local
church, however, through its elders and their interpretation and application of Scripture,
should be the sole judge of the measure and method of its cooperation. The elders
should determine all other matters of membership, policy, discipline, benevolence, and
government as well (Acts 15:19–31; 20:28; 1 Corinthians 5:4–7, 13; 1 Peter 5:1–4).

We teach that the purpose of the church is to glorify God (Ephesians 3:21) by building
itself up in the faith (Ephesians 4:13–16), by instruction of the Word (2 Timothy 2:2, 15;
3:16–17), by fellowship (Acts 2:47; 1 John 1:3), by keeping the ordinances (Luke 22:19;
Acts 2:38–42) and by advancing and communicating the gospel to the entire world
(Matthew 28:19; Acts 1:8; 2:42).

We teach the calling of all saints to the work of service (1 Corinthians 15:58; Ephesians
4:12; Revelation 22:12).

We teach the need of the church to cooperate with God as He accomplishes His
purpose in the world. To that end, He gives the church spiritual gifts. He gives men
chosen for the purpose of equipping the saints for the work of the ministry (Ephesians
4:7–12), and He also gives unique and special spiritual abilities to each member of the
Body of Christ (Romans 12:5–8; 1 Corinthians 12:4–31; 1 Peter 4:10–11).

We teach that the New Testament revelation is now complete, Scripture becomes the
sole test of the authenticity of a man’s message, and confirming gifts of a miraculous
nature are not necessary to validate a man or his message (1 Corinthians 13:8–12).
However, God has not ceased to heal, deliver, or do the miraculous in His will.

We teach that God does hear and answer the prayer of faith and will answer in
accordance with His own perfect will for the sick, suffering, and afflicted (Luke 18:1–6;
John 5:7–9; 2 Corinthians 12:6–10; James 5:13–16; 1 John 5:14–15).

We teach that two ordinances have been committed to the local church: baptism and
the Lord’s Supper (Acts 2:38–42). Christian baptism by immersion (Acts 8:36–39) is the
solemn and beautiful testimony of a believer showing forth his faith in the crucified,
buried, and risen Savior, and his union with Him in death to sin and resurrection to a
new life (Romans 6:1–11). It is also a sign of fellowship and identification with the visible
Body of Christ (Acts 2:41–42).

We teach that the Lord’s Supper is the commemoration and proclamation of His death
until He comes, and should be always preceded by solemn self-examination (1
Corinthians 11:28–32). We also teach that, whereas the elements of Communion are
only representative of the flesh and blood of Christ, participation in the Lord’s Supper is
nevertheless an actual communion with the risen Christ, who indwells every believer,
and so is present, fellowshipping with His people (1 Corinthians 10:16).

Holy Angels. We teach that angels are created beings and are therefore not to be
worshiped. Although they are a higher order of creation than man, they are created to
serve God and to worship Him (Luke 2:9–14; Hebrews 1:6–7, 14; 2:6–7; Revelation
5:11–14; 19:10; 22:9).

Fallen Angels. We teach that Satan is a created angel and the author of sin. He
incurred the judgment of God by rebelling against his Creator (Isaiah 14:12–17; Ezekiel
28:11–19), by taking numerous angels with him in his fall (Matthew 25:41; Revelation
12:1–14), and by introducing sin into the human race by his temptation of Eve (Genesis

We teach that Satan is the open and declared enemy of God and man (Isaiah 14:13–
14; Matthew 4:1–11; Revelation 12:9–10); that he is the prince of this world, who has
been defeated through the death and resurrection of Jesus Christ (Romans 16:20); and
that he shall be eternally punished in the lake of fire (Isaiah 14:12–17; Ezekiel 28:11–19;
Matthew 25:41; Revelation 20:10).

Last Things
Death. We teach that physical death involves no loss of our immaterial consciousness
(Revelation 6:9–11), that the soul of the redeemed passes immediately into the
presence of Christ (Luke 23:43; Philippians 1:23; 2 Corinthians 5:8), that there is a
separation of soul and body (Philippians 1:21–24), and that, for the redeemed, such
the separation will continue until the rapture (1 Thessalonians 4:13–17), which initiates the
the first resurrection (Revelation 20:4–6), when our soul and body will be reunited to be
glorified forever with our Lord (Philippians 3:21; 1 Corinthians 15:35–44, 50–54). Until
that time, the souls of the redeemed in Christ remain in joyful fellowship with our Lord
Jesus Christ (2 Corinthians 5:8).

We teach the bodily resurrection of all men, the saved to eternal life (John 6:39;
Romans 8:10–11, 19–23; 2 Corinthians 4:14), and the unsaved to judgment and
everlasting punishment (Daniel 12:2; John 5:29; Revelation 20:13–15).

We teach that the souls of the unsaved at death are kept under punishment until the
second resurrection (Luke 16:19–26; Revelation 20:13–15), when the soul and the
the resurrection body will be united (John 5:28–29). They shall then appear at the Great
White Throne Judgment (Revelation 20:11–15) and shall be cast into hell, the lake of fire

(Matthew 25:41–46), cut off from the life of God forever (Daniel 12:2; Matthew 25:41–46;

2 Thessalonians 1:7–9).

The Rapture of the Church. We teach the personal, bodily return of our Lord Jesus
Christ before the seven-year tribulation (1 Thessalonians 4:16; Titus 2:13) to translate
His church from this earth (John 14:1–3; 1 Corinthians 15:51–53; 1 Thessalonians
4:15–5:11) and, between this event and His glorious return with His saints, to reward
believers according to their works (1 Corinthians 3:11–15; 2 Corinthians 5:10).

The Tribulation Period. We teach that immediately following the removal of the church
from the earth (John 14:1–3; 1 Thessalonians 4:13–18) the righteous judgments of God
will be poured out upon an unbelieving world (Jeremiah 30:7; Daniel 9:27; 12:1; 2
Thessalonians 2:7–12; Revelation 16), and that these judgments will be climaxed by the
return of Christ in glory to the earth (Matthew 24:27–31; 25:31–46; 2 Thessalonians
2:7–12). At that time the Old Testament and tribulation saints will be raised and the
the living will be judged (Daniel 12:2–3; Revelation 20:4–6). This period includes the
the seventieth week of Daniel’s prophecy (Daniel 9:24–27; Matthew 24:15–31; 25:31–46).


The Second Coming and the Millennial Reign. We teach that, after the tribulation
period, Christ will come to earth to occupy the throne of David (Matthew 25:31; Luke
1:31–33; Acts 1:10–11; 2:29–30) and establish His messianic kingdom for 1,000 years
on the earth (Revelation 20:1–7). During this time the resurrected saints will reign with
Him over Israel and all the nations of the earth (Ezekiel 37:21–28; Daniel 7:17–22;
Revelation 19:11–16). This reign will be preceded by the overthrow of the Antichrist and
the False Prophet and by the removal of Satan from the world (Daniel 7:17–27;
Revelation 20:1–7).

We teach that the kingdom itself will be the fulfillment of God’s promise to Israel (Isaiah
65:17–25; Ezekiel 37:21–28; Zechariah 8:1–17) to restore them to the land that they
forfeited through their disobedience (Deuteronomy 28:15–68). The result of their
disobedience was that Israel was temporarily set aside (Matthew 21:43; Romans 11:1–
26), but will again be awakened through repentance to enter into the land of blessing
(Jeremiah 31:31–34; Ezekiel 36:22–32; Romans 11:25–29).

We teach that this time of our Lord’s reign will be characterized by harmony, justice,
peace, righteousness, and long life (Isaiah 11; 65:17–25; Ezekiel 36:33–38), and will be
brought to an end with the release of Satan (Revelation 20:7).

The Judgment of the Lost. We teach that following the release of Satan after the
1,000-year reign of Christ (Revelation 20:7), Satan will deceive the nations of the earth
and gather them to battle against the saints and the beloved city, at which time Satan
and his army will be devoured by fire from heaven (Revelation 20:9). Following this,
Satan will be thrown into the lake of fire and brimstone (Matthew 25:41; Revelation
20:10), whereupon Christ, who is the Judge of all men (John 5:22), will resurrect and
judge the great and small at the Great White Throne Judgment.

We teach that this resurrection of the unsaved dead to judgment will be a physical
resurrection, whereupon receiving their judgment (John 5:28–29), they will be
committed to an eternal conscious punishment in the lake of fire (Matthew 25:41;
Revelation 20:11–15).

Eternity. We teach that after the closing of the millennium, the temporary release of
Satan, and the judgment of unbelievers (2 Thessalonians 1:9; Revelation 20:7–15), the
saved will enter the eternal state of glory with God, after which the elements of this
earth are to be dissolved (2 Peter 3:10) and replaced with a new earth, wherein only
righteousness dwells (Ephesians 5:5; Revelation 20:15; 21:1–27; 22:1–21). Following
this, the heavenly city will come down out of heaven (Revelation 21:2) and will be the
the dwelling place of the saints, where they will enjoy forever fellowship with God and one
another (John 17:3; Revelation 21–22). Our Lord Jesus Christ, having fulfilled His
redemptive mission, will then deliver up the kingdom to God the Father (1 Corinthians
15:24–28), that in all spheres the triune God may reign forever and ever (1 Corinthians

What It Means To Be a Christian
Being a Christian is more than identifying yourself with a particular religion or affirming a
certain value system. Being a Christian means you have embraced what the Bible says
about God, mankind, and salvation. Consider the following truths found in Scripture.

God Is Sovereign Creator. Contemporary thinking says man is the product of
evolution. But the Bible says we were created by a personal God to love, serve, and
enjoy endless fellowship with Him. The New Testament reveals it was Jesus Himself
who created everything (John 1:3; Colossians 1:16). Therefore, He also owns and rules
everything (Psalm 103:19). That means He has authority over our lives and we owe Him
absolute allegiance, obedience, and worship.

God Is Holy. God is absolutely and perfectly holy (Isaiah 6:3), therefore He cannot
commit or approve of evil (James 1:13). God requires holiness of us as well. First Peter
1:16 says, "You shall be holy, for I am holy."

Mankind Is Sinful. According to Scripture, everyone is guilty of sin: "There is no man
who does not sin" (1 Kings 8:46). That doesn’t mean we’re incapable of performing acts
of human kindness. But we’re utterly incapable of understanding, loving, or pleasing
God on our own. (Romans 3:10–12).

Sin Demands a Penalty. God’s holiness and justice demand that all sin be punished by
death: (Ezekiel 18:4). That’s why simply changing our patterns of behavior can’t solve
our sin problem or eliminate its consequences.

Jesus Is Lord and Savior. The New Testament reveals it was Jesus Himself who
created everything (Colossians 1:16). Therefore He owns and rules everything (Psalm
103:19). That means He has authority over our lives and we owe Him absolute
allegiance, obedience, and worship. Romans 10:9 says, “If you confess with your mouth
Jesus as Lord, and believe in your heart that God raised Him from the dead, you shall
be saved.” Even though God’s justice demands death for sin, His love has provided a
Savior who paid the penalty and died for sinners (1 Peter 3:18). Christ’s death satisfied
the demands of God’s justice and Christ’s perfect life satisfied the demands of God’s
holiness (2 Corinthians 5:21), thereby enabling Him to forgive and save those who place
their faith in Him (Romans 3:26).

The Character of Saving Faith. True faith is always accompanied by repentance from
sin. Repentance is agreeing with God that you are sinful, confessing your sins to Him,
and making a conscious choice to turn from sin (Luke 13:3,5; 1 Thessalonians 1:9) and
pursue Christ (Matthew 11:28–30; John 17:3) and obedience to Him (1 John 2:3). It isn’t
enough to believe certain facts about Christ. Even Satan and his demons believe in the
true God (James 2:19), but they don’t love and obey Him. True saving faith always
responds in obedience (Ephesians 2:10).

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