statement of faith

SCRIPTURE

• We believe the Bible is complete, containing 66 books, written by approximately 40-45 different authors over a span of about 1,500 years. It is divided into the Old Testament (39 books) and the New Testament (27 books), and it was written by Prophets, Apostles, Kings, Priests, and ordinary people, all inspired by God. The Bible is the inerrant Word of God, providing instruction, correction, and the complete revelation of God’s will for humanity.

• We reject modern Bibles based on the critical text, such as the Codex Vaticanus and Sinaiticus, and instead hold to the Byzantine tradition manuscripts, a scriptural tradition that can be traced even further back then so called “older texts”.

• We believe the King James Version (KJV) is the most faithful, and arguably best English translation of the original received text with probable perfect accuracy if understood correctly. 

• We reject some of the extreme positions held by certain KJV-only advocates that the KJV is greater than the received text.

• We believe the Bible is the Bible regardless of language so long as it is not altered or changed from the original text in both context, and meaning. 

• We reject works like the Septuagint and focus solely on the received text.

• We believe in the inerrancy of the Bible (2 Timothy 3:16-17) asserting that any apparent errors are resolved through the abundance of manuscript evidence and through proper understanding. 

• We interpret the Bible literally when it is meant to be taken literally, symbolically when intended to be symbolic, and apply a contextual approach, considering the broader scope of Scripture (2 Peter 1:20-21) utilizing proper Biblical hermeneutics.

NATURE OF GOD

• We believe in the Godhead as One (1) Being, existing in perfect aseity, revealed in Three (3) coequal and coeternal Persons: Father, Son, and Holy Spirit. Each Person of the Godhead shares the same divine nature and essence, yet remains distinct in role and relationship. As the great "I AM" (Exodus 3:14), God is self-existent and eternal, with the Father, Son, and Holy Spirit fully and equally participating in the divine nature, being one in essence yet three in Person. (Matthew 28:19; 2 Corinthians 13:14; 1 John 5:7)

• We believe in One (1) Monotheistic God who is eternal, existing without beginning or end. (Psalm 90:2)

• We believe God is omniscient, knowing all things: past, present, and future. (1 John 3:20)

• We believe God is omnipotent, able to do all things according to His will and nature. (Revelation 19:6)

• We believe God is omnipresent, fully present in all places at once, while remaining distinct from His creation. (Psalm 139:7-10)

• We believe God is perfectly holy, morally pure, and set apart from sin. (Isaiah 6:3)

• We believe God is unchanging in nature, and His character and promises remain the same. (Malachi 3:6; Hebrews 13:8)

• We believe God’s justice is righteous and impartial, with no partiality in His judgments. (Deuteronomy 32:4; Romans 2:11)

• We believe God is merciful and loving, extending grace and compassion through the work of Christ. (Ephesians 2:4-5; John 3:16)

• We believe all of God’s attributes, including holiness, justice, mercy, and more, are equal, with no attribute being greater or lesser.

• We believe God is sovereign over all creation, holding supreme authority and control. (Psalm 103:19)

• We believe that God cannot be forced, manipulated, or coerced by any human ritual, declaration, or desire. He acts according to His own perfect will and purpose (Daniel 4:35; Romans 9:15-16). No rite, prayer, or command obligates God to respond in a particular way. While God may choose to work through preaching, baptism, or prayer, He is not bound to them. Salvation, miracles, and the gifts of the Spirit are given freely according to His sovereign will, not human effort or formula (John 3:8; 1 Corinthians 12:11).

CREATION OF MAN

• We believe that man and woman were created directly by God, fully formed and completed as adult beings. Adam was made from the dust of the ground, and Eve was formed from Adams rib, not evolved, not symbolic, but literal historical persons created by the will and power of God (Genesis 1:26-27; 2:7, 21-23).

• We believe that man was created in the image and likeness of God, yet not equal to God. Man bears His image in lesser form with capacity to reason, dominate, have creativity, worship, and relationship, but man is not divine, not infinite, and not self-sufficient. To be made in God’s image means to reflect His moral and rational nature, not to share in His divine essence (Genesis 1:26-27; Isaiah 55:8-9).

• We believe that man consists of a physical body and an immaterial nature that includes the spirit, the heart, and the mind. We acknowledge the scriptural language of body, soul, and spirit, but we are cautious not to systematize man’s composition beyond what God has clearly stated. Man is complex, with faculties that think, feel, and commune with God, all of which are marred by sin and in need of regeneration (1 Thessalonians 5:23; Hebrews 4:12).

• We believe that the woman was created from the man and for the man, as a helpmeet suitable to him. She was not an afterthought, nor a lesser being, but was subordinate by design. Her role was one of glory and purpose. After the fall, this order remained, but was complicated by sin (Genesis 2:18-24; 1 Corinthians 11:8-9; 1 Timothy 2:13-14).

• We believe that men and women are created equal in value and dignity before God, but distinct in role, design, and spiritual calling. These distinctions are not oppressive, they are divine. When followed, they bring joy, fruitfulness, and order. When ignored, they bring chaos and judgment (Ephesians 5:22-33; Titus 2:2-5).

• We believe that man was created to glorify God, to walk with Him, to love others, and to rule the Earth as His steward. This includes work, creativity, fellowship, procreation, and dominion. The first commands were to be fruitful, multiply, and take dominion, not to become gods, but to serve God as rulers under His authority (Genesis 1:28-30; Ecclesiastes 12:13).

• We believe that dominion was given by God and is not something to be seized. It is not a mandate to take over the Earth, but a stewardship granted at creation and sustained under God's authority (Psalm 8:4-6).

• We believe that work was part of God’s original design and was a source of joy, not toil. Before sin entered, Adam tended the garden. After the fall, work became painful and burdensome, but still retains its dignity when done unto the Lord (Genesis 2:15; 3:17-19; Colossians 3:23-24).

• We believe that while all men are image-bearers and retain a measure of dignity, sin renders man spiritually dead, morally corrupt, and unworthy apart from Christ. True worth and righteousness are only restored through redemption in Christ and transformation by the Spirit (Romans 3:10-18; Ephesians 2:1-5; Colossians 3:10).

• We reject the theory of human evolution, theistic evolution, or any notion that man came from animals or developed over time. Man was specially created by God, set apart from the animals, and endowed with eternal spirit and moral agency (Genesis 2:7; 1 Corinthians 15:39).

• We reject the moral equivalency of animals and humans. Animals are not image-bearers, do not have eternal souls, and are not our equals. Only mankind was given dominion and made in the likeness of God (Genesis 1:26; Matthew 10:31,Ecclesiastes 3:21).

HUMAN FREE WILL

• We believe God is sovereign and in control, and in that sovereignty and control he has allowed for human free will, giving humanity the freedom to make choices. (Joshua 24:15; Deuteronomy 30:19)

• We reject a deterministic worldview that binds both God and man to the forces of determined outcomes. We see this as contradictory to scripture: Namely with Genesis 3:22-24 amongst the rest of scripture.

• We believe that while God grants freedom of choice, His will is ultimately paramount, and regardless of our choices made freely, there is not always the capacity given to free creatures to accomplish their goals unimpeded. (Proverbs 19:21; Isaiah 46:10)

• We believe that human choices have real consequences, but God in His omniscience knows all possible outcomes and incorporates those choices into His sovereign plan. (Romans 8:28)

• We believe that God’s foreknowledge does not erase human free will, but rather includes it as part of His divine sovereignty. While humans act freely, God’s ultimate plan is never thwarted. (Genesis 50:20; Acts 2:23)

• We believe that God is not the author of sin or evil. Humans are responsible for their sinful choices, and God is holy, just, and cannot be tempted with evil. (James 1:13; Numbers 23:19)

• We believe that humans are predisposed to sin and, by nature, do not seek after God as they ought to, not because of an inherent inability, but because of a love for sin. God's grace is essential in illuminating the path to salvation through the Gospel. While His grace enables the opportunity for salvation, humans retain the freedom to either accept or reject it. (John 3:19-20; Romans 3:11; 2 Corinthians 4:4)

• We believe that human free will is real but limited. While humans may make autonomous choices, they do not have the ability to accomplish everything they set their minds to, especially when those goals are outside of God's will. This is not God erasing the will of man, but rather imposing His sovereign will over it. (Genesis 11:4-8)

• We believe that human free will is limited in its ability to accomplish spiritual transformation or salvation without God’s intervention. While individuals may freely make choices, including the decision to seek God, it is ultimately God’s grace that empowers and enables true spiritual change. Human will is real but insufficient for achieving righteousness on its own. (John 6:44; Ephesians 2:8-9)

• We believe that while human decisions are meaningful, God's purposes are always accomplished, even through human sin or disobedience. (Genesis 50:20; Acts 4:27-28)

• We believe that God’s sovereignty and human free will coexist harmoniously, and throughout history, human choices have led to the fulfillment of God's preordained purposes, as seen in events such as the crucifixion of Christ. (Acts 2:23)

CREATION

• We believe that Genesis 1:1-2 describes a potentially indefinite amount of time. Time as we know it did not exist during this period as the sun and moon did not yet exist. Thus asserting a literal 24 hour day during this period is both fruitless and contextually inaccurate. The Hebrew passage uses an indefinite tense (according to top scholars). To an infinite eternal God (2 Peter 3:8) time could have spanned seconds, hours, days, months or billions of years. This allows for a calculable age to the creation of Earth, but no calculable age of the Universe, resolving the dismissal problem Creationists have with science asserting the 13 billion year old Universe. 

• We believe that creation as it pertains to Earth, as it was created from the Garden of Eden to today, is approx 5,985 years old. As according to the Jewish Calendar adjusted for corrections for the misapplied 34 years of the Persian empire period to the correct 200 years. (Genesis 1:5; Psalm 33:9)

• We believe that God created life fully formed, like Adam, who was made as an adult. Creation could have occurred instantly (popped into existence) or over a short duration (animated into existence), but we reject theistic evolution entirely. Whether creation was animated into being or was instantly manifested, creation certainly was not through natural processes over eons of time, even if the exact time was not instantaneous. (Genesis 2:7; Colossians 1:16)

• We believe that there was no destruction event between Genesis 1:1 and 1:2. We reject the Gap Theory and the idea of any life before Adam. Adam and Eve were real, historical individuals, and no other race existed before them within the universe. It is likely possible that angels existed before creation, but so little is known about them and their creation that it is not wise to place conjecture as fact. (1 Corinthians 15:45; Romans 5:12)

• We believe that Genesis is both historical and theological. It contains profound layers of meaning, including prophetic messages, while also being a literal account of creation. (Luke 24:27; John 5:39)

• We believe that Genesis, as the Word of God, aligns with scientific discoveries that are often heavily suppressed. Scientific discoveries must be examined in light of Scripture, which holds ultimate truth, and supersedes the discovery of men which have often been proven to be false or misunderstood. Scientific explanations need to be tested against biblical truth, as the scientific claims are  rigorously and logically penetrated for any holes or circular reasonings.   (1 Timothy 6:20; Colossians 2:8)

• We believe that one should not ignore reality to follow the Bible as reality aligns with the Bible. In such cases of misalignment, we assert that it is either a person's understanding of reality, or the Bible that is the culprit of misalignment, not the Bible being incorrect.

• We believe that the universe operates under natural processes but is ultimately sustained by God (Job 34:14-15). God rested on the seventh day because His work was complete; there is no reason to believe He is creating more things within our universe, but there is evidence He is creating new hearts in men, making them new in Christ. The current creation will be destroyed and remade, reflecting the rebirth of man in Christ. (Hebrews 1:3; 2 Corinthians 5:17; Revelation 21:1)

SIN AND THE FALL OF MAN

• We believe that the Fall of Man, through the sin of Adam and Eve, brought corruption and death into the world. This event did not merely affect humanity but also the entire creation, which "groaneth and travaileth in pain together until now" (Romans 8:22-23). This groaning signifies that all of creation suffers under the weight of the curse brought about by human sin.

• We believe that guilt is not inherited through birth but arises from willful disobedience to God's moral law, which is written in the heart of every person (Romans 2:14-15). The sin nature inherited from Adam inclines humanity toward sin, but imputation of sin itself occurs only when one knowingly and willingly transgresses God’s law. Just as a dog cannot be morally guilty due to its lack of moral reasoning, so too a child (or severely mentally handicapped), incapable of understanding good and evil, cannot have iniquity imputed. Scripture declares, "Blessed is the man unto whom the LORD imputeth not iniquity" (Psalm 32:2).

• We believe that children become accountable for sin when they reach an age of full cognitive understanding. This is the age of awareness of good and evil, and recognition of personal wrongdoing. This age varies but often occurs around six or seven years old, depending on the child's development. Until that point, they are not held morally responsible for sinful actions or desires. (Deuteronomy 1:39, Isaiah 7:16, Romans 7:9).

• We believe sin is fundamentally an action born from a corrupted heart. Jesus Christ emphasized that sin is not merely external but internal, manifesting in thoughts and intentions (Matthew 5:28). Thus, one can sin without outward action, as seen in the sins of lust and coveting. Galatians 5:16 affirms that walking in the Spirit prevents the fulfillment of sinful desires. We believe that while the heart itself can sin without external actions, actions inevitably flow from the sinful heart, confirming that both the internal desire and the external act are condemned.

• We reject the notion that humanity is utterly incapable of good. While fallen and inclined toward sin, humans can still perform morally good acts (Romans 2:13). However, these good deeds are imperfect and insufficient for righteousness apart from God (Psalm 37:23, Acts 11:24). We acknowledge that humans are not as good as they should be, nor as evil as they could be, reflecting a balance between the inclination to sin and the capacity for moral actions.

• We explicitly reject the following erroneous doctrines concerning sin and the fall: Pelagianism: The belief that human beings can achieve righteousness without divine grace. We reject Semi-Pelagianism in its classical form, which teaches that humans can make the first move toward God apart from His grace. We affirm that God is the initiator of salvation, and without His grace, no one can come to Him. However, we also affirm that God’s grace enables a genuine human response without overriding free will. We also reject Universalism: The doctrine that all souls will ultimately be saved regardless of faith or repentance. Sinless Perfectionism: The belief that believers can achieve a state of complete sinlessness in this life. Moral Relativism: The belief that moral standards are culturally or personally defined rather than grounded in God’s unchanging nature/word.

SALVATION

• We believe that a person is saved by responding to the Gospel through repentance and faith in Jesus Christ. Those who are truly saved will produce fruits meet for repentance, living as transformed individuals (Matthew 3:8, 2 Corinthians 5:17).

• We believe that salvation is the deliverance from the eternal consequences of sin, resulting in eternal life for those who are in Christ Jesus. Salvation is not merely a status effect or a momentary decision but a transformative process that begins with repentance and continues through a life of faith and obedience that accompanies growing sanctification, ultimately culminating in eternal life at death or the rapture. (2 Corinthians 5:17, Matthew 7:17).

• We believe that salvation is a lifelong journey. Those who are truly saved will endure in faith and obedience, while those who fall into apostasy or abandon Christ reveal that their faith was either false from the beginning or has been forsaken (Hebrews 3:12-14).

• We believe that salvation is by grace through faith (Ephesians 2:8-9). Grace is the unmerited favor of God to call, convict, and save through the work of Jesus Christ. Faith is the human response: an active choice to abandon sin and follow Christ.

• We believe that faith without works is dead (James 2:17). True faith naturally produces good works as evidence of a transformed heart. It is impossible to have faith in Christ and live in intentional and active rebellion against His teachings, just as it is impossible to have faith in false gods without practicing their abominable rituals.

• We reject the idea that any work, ritual, or human effort can earn salvation. Obedience and good works are the result of salvation, not the cause (Ephesians 2:10). Faith, belief, and repentance are not works; they are responses to God’s call.

• We believe the Gospel is the message of Jesus Christ’s death, burial, and resurrection for the forgiveness of sins (1 Corinthians 15:3-4). However, this message is not merely a transaction or a legal status: it is a call to transformation.

• We believe that those who believe the Gospel must repent, turn from sin, and obey the commands of Christ (Matthew 28:19-20, Mark 1:15). Salvation is not a "get out of jail free card" but a call to live under the Lordship of Jesus Christ.

• We reject the notion that a mere verbal confession without obedience constitutes true faith. Those who claim to know Christ but deny His teachings are self-deceived (Titus 1:16, Matthew 7:21-23).

• We believe that those who are truly saved have a love for the truth so as to be saved. This is not casual agreement or emotional sentiment: it is a craving for truth like one craves air or food. It is the deep, inward desire to know God, obey His Word, and follow Him wherever He leads. A Christian without a hunger for truth is no Christian at all, for Christ is the Way, the Truth, and the Life (John 14:6, 2 Thessalonians 2:10).

• We believe that those who love the truth will seek it relentlessly, study it diligently, and submit to it fully. They do not blindly follow what their church/denomination says or cling to what makes them feel comfortable. They study to show themselves approved, rightly dividing the Word of truth, worshiping God in Spirit and in Truth (2 Timothy 2:15, John 4:24).

• We believe that those who do not love or obey the truth prove by their fruit that they are false converts. Some who appear to be wheat are actually tares, and some who look like tares may in fact be wheat. But the dividing line is clear: those who follow their own belly, their emotions, or false teaching rather than the truth of God’s Word are not His (Romans 16:18, Matthew 7:16-23).
  

  SIN UNTO DEATH 

• We believe that there is a sin unto death as described in 1 John 5:16. This refers to a sin that results in physical death as a direct act of divine discipline upon a believer. 

• We believe that the sin unto death is committed by a believer who continues in willful, unrepentant sin, and God, in His righteous judgment, may end their physical life to prevent further sin, protect their soul, or maintain the purity of the church (Acts 5:1-11, 1 Corinthians 11:29-30).
  
  We believe that this is not a loss of salvation or spiritual separation from God, but a severe form of divine chastening. God may bring about physical death to save the believer's soul from greater judgment or to prevent them from bringing greater dishonor to His name (Hebrews 12:6, 1 Corinthians 5:5).

• We reject any interpretation that teaches the sin unto death as spiritual separation or loss of salvation. For those who are truly in Christ, nothing can separate them from the love of God apart from their own willful turning away. (Romans 8:38-39).

APOSTASY

• We believe that apostasy is the willful denial of the faith, a complete rejection of Christ, and a departure from sound biblical doctrine. Apostasy can take many forms, including embracing false teachings, denying the Holy Spirit of truth, or openly rejecting Christ (1 Timothy 4:1, 2 Peter 2:1).

• We believe that apostasy can only occur after a form of true, genuine salvation, which ultimately is not salvation when salvation is understood as being saved from the consequences of our sin for eternity. It is an earthly acceptance and adherence to the truth, but then reveals itself as false when those who have truly known the truth willfully turn away. These are those who commit apostasy (Hebrews 6:4-6, 2 Peter 2:20-22).

• We believe that apostasy begins in the heart, with a lack of love for the truth. It often manifests as a gradual decay, beginning with sin, then embracing false doctrine, and finally leading to an outright denial of Christ and rejection of salvation (2 Thessalonians 2:10-12).

• We believe that apostasy is not simply a moment of fear or weakness, such as Peter experienced when he denied Christ before receiving the Holy Spirit. Peter’s denial was not apostasy because it occurred before his regeneration and he ultimately repented and affirmed Christ (Luke 22:61-62, John 21:15-17).

• We believe that apostasy is the result of a hardened heart, a rejection of the truth, and a love of self, sin, and pleasure over God. Those who apostatize do so because they will not endure sound doctrine, preferring false teachings that please their desires (2 Timothy 4:2-4).

• We believe that apostasy is final and irreversible. Those who have truly known the truth but willfully deny Christ and reject His salvation are lost forever (Hebrews 6:4-6, Hebrews 10:26-27).

• We reject the idea that apostates can return to Christ. To do so would mean crucifying Christ afresh and making a mockery of His sacrifice (Hebrews 6:6).

• We believe that false teachings are the primary cause of apostasy, and we reject all teachings that lead to a denial of biblical truth. While it is impossible to list them all, the most dangerous modern heresies include: Word of Faith: The false teaching that faith is a force, and believers can declare or decree their desires into existence. Calvinism: The false teaching that God predestines some to salvation and others to damnation without regard to individual faith. Arminianism: The false teaching that man’s free will is the ultimate cause of salvation, rather than God’s grace. Prosperity Gospel: The false teaching that faith guarantees material wealth, health, and success. Modalism: The false teaching that denies the Trinity, claiming that God is one person who manifests in three modes. Sinless Sainthood: The false teaching that Christians can achieve sinless perfection in this life. Gnosticism: The false teaching that salvation comes through secret knowledge, denying the humanity of Christ. Universalism: The false teaching that all souls will eventually be saved, regardless of faith or repentance. 

• We believe that there is no such thing as backsliding for true believers. What many call "backsliding" is often the behavior of false converts who have never truly repented. Tares among the wheat, yet to be revealed. But this is not to suggest a true believer will not have struggles, or periods of greater or lesser service to Christ at different times, of faster or slower periods of sanctification.

• We believe that false converts may struggle with sin or false doctrine for a time, but they can still be saved if they come to true repentance and faith (James 5:19-20). Those who apostatize are not struggling with faith: they have fully rejected it (1 John 2:19).

• We believe that the prevention of apostasy is found in a love of the truth, genuine repentance, and true faith in Christ. Those who love the truth will endure in faith and cannot be deceived (2 Thessalonians 2:10).

• We believe that church discipline can help prevent apostasy by rebuking those in sin, encouraging repentance, and maintaining doctrinal purity (Matthew 18:15-17, 1 Timothy 5:20).

REPENTANCE

• We believe that repentance is essential for salvation (Luke 13:3, Acts 3:19). Repentance is not merely a change of mind, but a complete forsaking of sin and turning to Christ.

• We believe that true repentance is the result of godly sorrow, which produces a genuine desire to forsake sin and live in obedience to Christ (2 Corinthians 7:10).

• We reject any teaching that reduces repentance to a mere intellectual agreement without a change of heart or life.

• We reject any so-called “gospel” that removes or diminishes the necessity of repentance, such as the “Easy-Believism” heresy. 

ASSURANCE OF SALVATION

• We believe that Christians can have assurance of salvation so long as they remain in faith and do not fall into apostasy or take the mark of the beast (Hebrews 10:35-39, Revelation 14:9-10).

• We believe that assurance is for those who live in obedience and faithfulness to Christ, not as a means to earn salvation or keep it, but as evidence true genuine faith and repentance has occurred, and that a believer's true assurance of salvation only comes from the Holy Spirit.

• We reject the doctrine of "Once Saved, Always Saved" in the sense that salvation is an unconditional guarantee regardless of how one lives, while we believe sin unto death happens to those truly saved and they are killed to save the soul (with loss of rewards) we also know that there is equally some that are not truly saved, who will sin, and will be shown as goats in the final judgement of God in Matthew 25. True faith is persevering faith, and those who continue in sin or embrace false teaching demonstrate dead faith or apostate faith.

THE ATONEMENT OF CHRIST

• We believe that the atonement of Christ is of infinite value, capable of covering all sin, but is only effective for those who repent and believe. Christ’s death is a substitutionary atonement. He died in the place of sinners, bearing the weight of our sin and the punishment that we deserved (Isaiah 53:5-6, 2 Corinthians 5:21).

• We believe that Christ died for all, but not all will be saved. His blood is sufficient for all but is applied only to those who believe (1 John 2:2).

• We reject the idea that Christ's atonement is automatically applied to all without faith and repentance. Those who willfully reject Christ or fall into apostasy lose the benefits of His atoning sacrifice (Hebrews 10:26-31).

BAPTISM

• We believe that baptism is a public declaration of faith and obedience to Christ. It is an outward symbol of an inward transformation and commitment to follow Jesus Christ (Matthew 28:19, Romans 6:3-4).

• We believe that baptism is not necessary for salvation. Salvation is by grace through faith alone (Ephesians 2:8-9), and while baptism is a command for believers, it is not a condition for receiving eternal life (Luke 23:39-43).

• We believe that those who are truly saved will seek baptism out of obedience to Christ. Baptism is a natural expression of faith and submission to Christ’s command (Acts 2:38).

• We believe that those who die without the opportunity of baptism are not condemned. Salvation is based on faith in Christ, not on any ritual or ordinance (Luke 23:43).

• We reject any teaching that makes baptism a requirement for salvation. This includes doctrines that equate baptism with regeneration or that claim water baptism is solely necessary for receiving the Holy Spirit (Galatians 3:2).

• We reject any teaching that denies the importance of baptism as an act of obedience and a testimony of faith. Those who claim faith in Christ but refuse to be baptized without just cause demonstrate disobedience.

• We believe that baptism must be performed by full immersion in water. This is not merely the most biblically consistent method but the only method described by God in Scripture. All accounts of baptism in the Bible describe immersion (Matthew 3:16, Acts 8:38, Romans 6:4).

• We reject any form of baptism by sprinkling or pouring as unbiblical and contrary to God’s command. Full immersion is essential because it accurately represents the believer's death to sin and resurrection to new life in Christ.

• We believe that baptism is only for those who have made a conscious profession of faith in Jesus Christ. It is an act of obedience that follows salvation, never preceding or initiating it (Acts 2:41).

• We reject the practice of infant baptism as unscriptural and contrary to the biblical teaching that baptism is for believers only. To baptize infants or unsaved individuals is to equate religious ritual with faith, which denies the clear teaching of Scripture (Mark 16:16).

• We believe that baptism symbolizes the believer's identification with Christ’s death, burial, and resurrection. It publicly declares that the believer has died to sin and is raised to new life (Romans 6:3-4).

• We believe that baptism is also an act of obedience to Christ, who commanded us to show our love through keeping His commandments. It is not simply an outward sign but an act of submission to Christ’s authority (John 14:15).

• We believe that baptism signifies being fully immersed in the life and sufferings of Christ. It symbolizes joining with Him in His death to sin and resurrection to new life (Romans 6:5).

• We believe that any mature, faithful believer can administer baptism. While any believer may perform the act, it is recommended that someone who is mature in the faith and grounded in sound doctrine oversee the baptism (1 Timothy 3:6).

• We reject the notion that only ordained ministers can baptize. Baptism is an ordinance for all believers, and the one performing it should be someone who is spiritually mature and doctrinally sound.

• We believe that rebaptism, or a real and true baptism, may be appropriate if a person was baptized before experiencing true salvation. Since baptism is a symbolic act of genuine faith, those who were baptized before being truly saved should consider for themselves whether or not being baptized again as an act of obedience and public testimony of their real conversion if they feel it was done for the wrong reasons.

• We reject the doctrine of baptismal regeneration, which teaches that baptism itself imparts new life or guarantees the indwelling of the Holy Spirit. While baptism and the laying on of hands were sometimes associated with the giving of the Spirit during the Apostolic era, these were not universal requirements. Scripture records multiple instances where the Holy Spirit was received simply through faith and belief in the gospel (Acts 10:44-47; Galatians 3:2; Ephesians 1:13). We therefore affirm that the Holy Spirit is received by faith alone, not by ritual or human mediation. Just as the Holy Spirit does not give spiritual gifts (such as tongues, healing, or prophecy) by command or coercion, neither does He grant His indwelling presence by compulsion or formula. Though preaching and baptism are commanded, and often used by God, the Spirit Himself acts according to His will. God is not limited, controlled, or manipulated by the actions of men.

• We specifically reject the teachings of Catholicism, Orthodoxy, and certain Protestant groups that assert baptism as a means of salvation. Baptism is a response to salvation, not a cause.

• We believe that baptism is evidence of the Holy Spirit’s work in a believer's life. A true desire to obey Christ through baptism demonstrates the Spirit’s transformative work within the heart (John 14:15).

SANCTIFICATION

• We believe that sanctification is both a lifelong process of spiritual growth and transformation, moving the believer from one level of understanding and holiness to another, and something that is immediately evident upon true salvation. We are sanctified by God's truth, and His Word is truth (John 17:17). Faith comes by hearing the Word of God, and sanctification is advanced by continued study, obedience, and application of Scripture (2 Timothy 2:15).

• We believe that sanctification though empowered through the Holy Spirit, is a cooperative process. God provides all the necessary means of sanctification, including His Word, the Holy Spirit, and the fellowship of believers. Yet, we are responsible for responding to His leading, studying His Word, and yielding to His correction lest we face chastisement, rebuke, and ultimately sin unto death should we not heed the call to obey God (Hebrews 12:6-15, 1 Peter 1:14-16).

• We believe that the Holy Spirit is the primary agent of sanctification. The Spirit leads us into all truth (John 16:13), convicts us of sin (John 16:8), and teaches us to live righteously through the Word of God. The Holy Spirit empowers us to overcome sin and walk in holiness, not through supernatural abilities but by producing the fruit of the Spirit (Galatians 5:22-23).

• We believe that sanctification is achieved through the means God has provided but is also accompanied by a love for the truth, diligent study of Scripture, obedience to God’s commands, prayer, faith, fellowship with other believers, rebuke, exhortation, and even divine chastening (2 Timothy 2:15, Hebrews 12:6, Ephesians 4:11-16).

• We believe that sanctification is both internal and external. It begins in the heart, but what is internal inevitably becomes external, manifesting in a transformed life, godly character, and the fruit of the Spirit. True sanctification will be evident through growing in truth, rejecting false teaching, and increasing in love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Galatians 5:22-23).

• We reject the idea that a true believer can live in continual, willful sin. Such a person is not a true believer but a false convert. True believers may struggle with sin but will not habitually live in rebellion against God (1 John 3:9).

• We believe that while complete sinless perfection is not attainable in this life, it is possible to be maximally sanctified: growing as close to Christlike holiness as possible. Our sanctification is ongoing, but perfection is only achieved at death or the rapture (Philippians 3:12-14).

• We believe that sanctification is the evidence of true salvation. Those who are truly saved will be sanctified. A person without sanctification is not truly saved, regardless of their profession of faith (Hebrews 12:14, 2 Corinthians 13:5).

• We reject any teaching that makes sanctification optional for believers. Those who are truly born again will be transformed by the renewing of their mind and demonstrated through their walk and the conversation of their life (Romans 12:2).

• We believe that sanctification can occur through study, obedience, suffering, and divine chastening. God uses a variety of methods to conform us to the image of Christ, including the reading of His Word, trials, correction, and even severe discipline to bring about repentance and spiritual growth (Hebrews 12:6-11).

• We believe that sanctification is a balance between divine grace and human responsibility. We are called to work out our salvation with fear and trembling, for it is God who works in us to will and to do of His good pleasure (Philippians 2:12-13).

• We reject hyper-grace, which falsely teaches that sanctification is unnecessary because grace covers all sin without transformation. We reject any teaching that minimizes the importance of obedience or holiness, which is essential to the Christian life (Titus 2:11-12, Matthew 7:13-23, John 15:2-6).

• We reject legalism, which falsely teaches that sanctification is achieved by strict adherence to rules and rituals. Sanctification is a work of God within us, producing a genuine desire to love and obey Him out of faith, not out of fear or self-righteousness (Colossians 2:20-23).

• We believe that true Christians love God and seek to please Him, not themselves. They are motivated by a love of truth and a desire to honor Christ rather than seeking to justify sin (John 14:15).

APOSTOLIC GIFTS

• We believe that the apostolic gifts include all of the miraculous sign gifts specifically given during the apostolic age. These gifts include tongues, healing, prophecy, and miracles (1 Corinthians 12:8-10). These gifts were given to confirm the message of the apostles, establish the early church, and identify those who were sent by God with divine authority (Mark 16:17-20, Hebrews 2:3-4).

• We believe that the apostolic gifts ceased with the completion of the New Testament and the death of the apostles. Even within the New Testament, we see clear evidence of their decline, as the Apostle Paul was unable to heal Epaphroditus (Philippians 2:25-27), Trophimus (2 Timothy 4:20), or even himself (2 Corinthians 12:7-9). The gifts served a specific purpose: to lay the foundation of the church (Ephesians 2:20), and once that foundation was laid, they were no longer necessary.

• We believe that God still performs miracles today, including miraculous healing, but these occur directly by His sovereign will, not through the agency of individuals claiming apostolic power. Modern claims of miraculous healing through specific individuals, especially those promoting themselves as healers, are false and deceptive (James 5:14-15).

• We believe that the primary purpose of the apostolic gifts was to confirm the message of the Gospel and to authenticate the apostles as true messengers of God. This is clearly stated in Scripture (Mark 16:20, Hebrews 2:3-4). Tongues were a sign to unbelievers (1 Corinthians 14:22), while prophecy and knowledge were for the edification of the early church (1 Corinthians 14:3-4).

• We believe that the greatest spiritual gift is love, not tongues, prophecy, or miracles, and that these lesser, temporary sign gifts were never a mark of maturity. Paul rebuked those who exalted gifts but lacked love, calling their spirituality nothing but noise. These gifts were real in their time, yet they were partial, fleeting, and inferior compared to the enduring character of Christ-like love, which alone fulfills the law and reflects God’s nature (1 Corinthians 13:1-3, 13; Romans 13:10; 1 John 4:8).

• We believe that the prior use of real miraculous gifts belonged to spiritual childhood, and that mature Christianity is marked by obedience, discernment, and sacrificial love. Paul said, “When I became a man, I put away childish things,” equating the sign gifts with infancy. The Church is called to grow in truth and holiness, not showmanship. The true mark of the Spirit is not wild emotion, ecstatic chaos, or stage performance, but self-control and holy living modeled after Christ (1 Corinthians 13:10-11, Galatians 5:22-23, 2 Timothy 1:7).

• We believe that the modern manifestations of so-called “spiritual gifts” such as uncontrolled laughter, convulsing, animalistic sounds, chaos, and nonsense tongues mirror the occult far more than the New Testament. These behaviors more closely resemble pagan spiritual trances and demonic possession, not the fruit of the Holy Spirit. Nowhere in Scripture do we see God’s Spirit cause believers to bark, convulse, fall backward in frenzy, or speak incoherent gibberish (1 Corinthians 14:33, Galatians 5:22-23, Acts 2:4-8, 1 Kings 18:28-29).

• We therefore condemn, rebuke, and utterly denounce these doctrines and manifestations as a counterfeit spirit. They are not of God but of Satan, and they emerge from the wickedness and deception of man. Those who teach, promote, or tolerate such things are spreading spiritual poison, and we charge the Church to separate from them entirely. “Come out from among them, and be ye separate” (2 Corinthians 6:17). “Mark them which cause divisions and offenses contrary to the doctrine which ye have learned; and avoid them” (Romans 16:17). “What concord hath Christ with Belial?” (2 Corinthians 6:15). We affirm: these are not signs of revival, they are signs of delusion, spiritual apostasy, and wickedness in high places.

• We reject the modern Charismatic and Pentecostal movements in the strongest possible terms. These movements are not only false but are demonic in nature, promoting counterfeit signs and wonders that deceive the naive and profane the name of Christ. They elevate emotionalism, self-gratification, and demonic manifestations under the guise of the Holy Spirit. They also overly focus on the physical things of this world, revealing a love for this world, confusing spiritual promises to come for physical “blessings” of material items and health on this earth and in this present time.

• We utterly condemn false practices such as:

  • "Slain in the Spirit": A false, unbiblical practice where individuals fall to the ground in supposed spiritual ecstasy, which is never described in Scripture.

  • "Laughing Revivals": Blasphemous mockeries of God’s holiness where individuals claim to be overcome by uncontrollable laughter, treating the Holy Spirit as a source of madness.

  • "Prophetic Declarations": False prophecies made by individuals who claim to speak for God but are continually proven false.

  • "Speaking in Tongues" as gibberish: Nonsensical babbling falsely called "tongues," which bears no resemblance to the biblical gift of languages given in Acts 2.

  • "Word of Faith Heresy": A satanic distortion of faith, claiming that words and declarations have divine power to create or alter reality.

• We reject any claim of modern apostles or prophets. There are no apostles today, and anyone claiming to be an apostle is a deceiver. The foundation of the apostles and prophets is complete, having been laid in Scripture (Ephesians 2:20).

• We reject the teaching that Christians today can hear God's voice through inner impressions, whispers, or emotional nudges. Never once in Scripture does God speak privately in someone’s mind. His voice was always clear, authoritative, and public, given through prophets, angels, or Christ Himself. This “inner whisper” theology has no biblical precedent and more closely resembles mysticism than biblical Christianity (Hebrews 1:1-2, 2 Peter 1:20-21).

• We reject the belief that God gives ongoing personal revelation today outside of Scripture. If God were still speaking, His words would carry divine authority, and therefore would need to be added to the canon. Since Scripture is complete and sufficient, any claim of new revelation implies that God lied when He said His Word was enough (2 Timothy 3:16-17, Proverbs 30:5-6). This belief exalts man’s imagination over God’s truth.

• We reject the idea that “convictions” or feelings are a trustworthy guide for Christian obedience. Many are convicted by error, led by emotion, or influenced by conscience distorted by ignorance. Convictions are not equivalent to truth. The Bible alone defines sin and righteousness. The man who follows feelings or “peace” as his guide follows his heart, and the heart is deceitful above all things (Jeremiah 17:9, Romans 10:2-3).

• We reject the spirit behind all “God told me” claims and private prophecy as antichrist in nature. Those who elevate their internal voice as divine set themselves up as little gods, exalting their own thoughts above Scripture. These are false prophets, deluded by self and often leading others astray. They go out from us to be made manifest that they were never of us (1 John 2:19). The true believer trusts in what is written, not in what is imagined.

• We believe that the spiritual gifts which continue today are those that edify the church, such as teaching, exhortation, giving, mercy, administration, pastoring, and the office of evangelist. These are gifts meant to build up the body of Christ and spread the Gospel (Romans 12:6-8, Ephesians 4:11).

• We believe that the fruit of the Spirit is distinct from the apostolic gifts and is the true evidence of the Holy Spirit’s work in a believer's life. The fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Galatians 5:22-23). A true Christian also cannot bear bad fruit; they cannot live in habitual sin or lie without great conviction (1 John 3:9).

• We believe that all spiritual manifestations and teachings must be tested against Scripture. Believers are commanded to "test the spirits" to see if they are from God (1 John 4:1). Any teaching, experience, or manifestation that contradicts Scripture is false and must be rejected.

• We reject any form of mystical experience, emotional manipulation, or false prophecy as unbiblical. This includes false visions, false dreams, and any attempt to establish new doctrines or revelations beyond Scripture (Colossians 2:18, 2 Corinthians 11:13-15).

• We believe that the completion of Scripture is the "perfect" mentioned in 1 Corinthians 13:8-10. Paul declared that the gifts would cease "when that which is perfect is come." Scripture is declared perfect, complete, and sufficient for all instruction in righteousness (2 Timothy 3:16-17). With the completion of the New Testament, the purpose of the apostolic gifts was fulfilled.

• We affirm that the testimony of early church history further confirms the cessation of the apostolic gifts. As the apostolic age ended, the miraculous gifts disappeared, and the earliest writings of the church fathers bear no record of ongoing signs and wonders, except to condemn false teachers who claimed such power.

THE CHURCH

• We believe that the Church is the body of Christ, exactly as defined in Scripture. The Church is not a building, a denomination, or a human organization, but the collective body of all true believers who are in Christ (1 Corinthians 12:27, Ephesians 1:22-23).

• We believe that there is a clear distinction between what the Church is and what the Church does. The Church gathers together, serves one another, practices the one another commands, ministers to the needs of the saints, and functions as a unified body with one faith, one mind, and one purpose (Acts 2:42-47, Philippians 2:2).

• We believe that the true Church is not every self-professing “Christian”, but only those who are genuinely saved, sound in doctrine, and obedient to the teachings of Scripture. This excludes those who are outside the body of Christ, such as Mormons, Catholics, Word of Faith heretics, likely most Calvinistic teachers, and any who teach a false gospel (Galatians 1:8-9, 2 John 1:9-11).

• We believe that the primary purpose of the Church is to worship God, preach the Gospel, teach sound doctrine, and equip the saints for the work of ministry. It is also to serve one another, care for widows and orphans, and support those in need within the body (Ephesians 4:11-13, Galatians 6:10).

• We believe that the Church has a responsibility to care for the poor and needy, but not before the needs of the body itself. Charity begins within the household of faith. Families within the Church should not suffer to feed the unsaved who reject Christ (1 Timothy 5:8, Galatians 6:10).

• We believe that the Church’s authority comes directly from Jesus Christ, who is the Head of the Church. He has established the foundation of the apostles and prophets, which is preserved in Scripture, and He continues to guide His Church through His Spirit and His Word (Ephesians 1:22, Ephesians 2:20, Colossians 1:18).

• We reject any notion that the Church has the authority to create doctrines, traditions, an individual church’s “vision” set by a “lead pastor”, or practices that are not clearly taught in Scripture. The Church is a servant of Christ and must submit to His commands without adding to or taking away from the Word of God (Matthew 15:9, Colossians 2:8).

• We believe that the Church is called to be separate from the world. Christians are to avoid worldly practices, traditions, and holidays rooted in paganism, and to live as a peculiar people, set apart for God’s glory (2 Corinthians 6:17, 1 Peter 2:9).

• We reject any teaching that the Church should focus on political activism or social reform. The Church’s focus must remain on the Gospel, preaching repentance and faith in Christ, for all earthly concerns are folly without the saving message of Christ (1 Corinthians 2:2, Ephesians 6:12).

• We believe that church membership is a commitment under God to follow His Word and serve the body of Christ. We reject the idea that a specific local assembly is "the Church." The true Church is one body of all true believers worldwide (1 Corinthians 12:12-14).

• We believe that those who are saved are already members of the Church, and they will naturally seek fellowship with other believers. Baptism is the outward sign of this membership, but it is the inward faith that makes one part of the body of Christ (1 Corinthians 12:13).

• We believe in the practice of church discipline as commanded in Scripture. This includes private correction, rebuke with witnesses, public rebuke if unrepentant, and removal from fellowship if the person continues in sin without repentance (Matthew 18:15-17, 1 Corinthians 5:11-13).

• We believe that false teachers, heretics, and those living in open sin must be removed from the Church after proper rebuke. This is necessary to protect the purity of the Church and to call the sinner to repentance (Titus 3:10-11).

• We believe that unity in the Church is based on shared faith in Jesus Christ, sound doctrine, and obedience to Scripture. There is only one true Church, composed of all believers who hold to the truth of the Bible (Ephesians 4:4-6).

• We reject denominationalism as unbiblical. The term "heresies" in Scripture literally means sects and divisions, and denominations are divisions that contradict the biblical call for unity. Each denomination typically harbors a distinct false doctrine, and true Christians are simply biblical Christians (1 Corinthians 1:10-13).

CHURCH STRUCTURE

• We believe that the biblical model of church leadership is a plurality of elders. All elders are equal in authority, yet diverse in calling. Some may be teaching elders, others pastoral elders, evangelist elders, or deacons who serve alongside the elders. None are above the others, and all must be apt to teach, ready to communicate, and faithful both in and out of season (1 Timothy 3:1-7, Titus 1:5-9).

• We believe that amongst elders, pastors, teachers, evangelists, are distinct roles within the broader category of elders. Teaching elders focus on doctrine, pastoral elders focus on shepherding, evangelist elders focus on proclaiming the Gospel, and deacons serve alongside the elders in practical ministry. These are not hierarchical positions but are all positions of service to the body of Christ (1 Peter 5:1-4).

• We believe that all church leaders must meet the moral and doctrinal qualifications laid out in Scripture. This includes being blameless, the husband of one wife (not a polygamist), temperate, sober-minded, of good behavior, hospitable, able to teach, not given to wine, not violent, not greedy for money, but gentle, not quarrelsome, and not covetous (1 Timothy 3:1-7, Titus 1:5-9).

• We believe that leaders must be validated by both their character and their doctrine. They must be men of proven faith, raised up by God, and recognized by the congregation through their conduct and teaching, not by mere human ordination or seminary credentials.

• We categorically reject the idea that women can serve as pastors, elders, or deacons. This is not a matter of culture but of clear biblical command. Women are not to exercise authority over men or teach in the Church (1 Timothy 2:12-14). This is not an issue of value but of biblical order established by God.

• We believe that women may teach other women or children, and they may accompany their husbands in evangelistic work, provided they do so in submission. However, they are never to lead, teach, or exercise authority over men. Women who cannot remain within this biblical role must remain silent rather than risking disobedience to God’s Word (Titus 2:3-5, 1 Timothy 2:11-12).

• We reject any form of congregational governance where decisions are made by popular vote. The Church is not a democracy; it is the body of Christ, led by men whom God has raised up, not by the whims of the majority. The elders, through prayer, sound biblical counsel, and the leading of the Holy Spirit, are responsible for guiding the Church (Acts 20:28, Romans 16:17-18).

• We believe that the office of evangelist is a distinct calling within the Church. Evangelists are those who are called to boldly proclaim the Gospel, raise up other preachers, and lead in public evangelism (Ephesians 4:11). They are leaders in preaching the Gospel, distinct from elders or pastors, but work alongside them for the edification of the Church, and the equipping of the saints.

• We believe that Church gatherings should primarily be in homes, maintaining an intimate, close-knit community of believers. Public buildings are permissible for occasional larger gatherings, but the core of church life should be the daily fellowship of believers, coming together often for the breaking of bread, meeting to study, pray, exhort, and serve one another (Acts 2:46, Hebrews 3:13).

• We believe that the Church should gather at least once a week for corporate worship and teaching, but daily fellowship and exhortation should be the norm. The early church gathered daily, and we believe that spiritual growth and accountability are best maintained through consistent, personal fellowship (Hebrews 10:24-25).

• We reject the concept of tithing as a New Testament command. Instead, we believe in free-will giving, where believers are encouraged to give generously, but not under compulsion (2 Corinthians 9:7). Financial support should be used for the needs of the saints, not to enrich a single individual such as a pastor. Funds should be used to provide for the poor, support evangelism, and care for the body of Christ, with all members giving as they are able.

• We believe that church finances should be handled with transparency and integrity, supporting the needs of the entire body. No one should suffer while others live in abundance. The Church is a family, and all members should work together in love to provide for one another (Acts 4:34-35).

• We believe that church leaders must not lord over the flock or abuse their position. Those who shepherd the flock must do so willingly, not for personal gain, and must remember that they will answer to Christ, the Chief Shepherd (1 Peter 5:2-4). Leaders who abuse their authority, manipulate the flock, or teach false doctrine are to be rebuked and, if unrepentant, removed (1 Timothy 5:20).

• We reject the concept of a single-man rule in the Church. No one man should dominate the body, but leadership is to be shared among elders who are accountable to one another and to Christ. A church led by one man is a church in error and in danger of falling into deception.

CONDUCT OF ELDERS, DEACONS, MEMBERS

• We believe that Elders, deacons, and all who serve in leadership must conduct themselves with humility, gentleness, and integrity. They are to be shepherds of God’s flock, not dictators, leading by example rather than through coercion or domination (1 Peter 5:2-3).

• We believe that elders and deacons are to serve willingly, not for personal gain or prestige. Those who lead must do so because they are called by God, not because they seek power, wealth, or recognition (1 Timothy 3:1-7, Titus 1:7-9).

• We believe that elders and deacons are accountable to one another and to the congregation. They are not above correction or rebuke. If an elder sins, he must be rebuked before all that others may fear (1 Timothy 5:19-20).

• We believe that church leaders must be examples to the flock, living lives of purity, faithfulness, and godliness. Their conduct must be consistent with their teaching, and they must be above reproach (Titus 2:7-8).

• We reject any form of spiritual abuse, manipulation, or authoritarian control within the Church. Leaders are servants of Christ and must not use their position to exploit, manipulate, or control others for personal gain (Matthew 23:11-12).

• We believe that church members are also accountable for their conduct. They are to live in submission to Christ, in love toward one another, and in obedience to the teachings of Scripture. They are to honor their leaders, test all teaching against Scripture, and walk in holiness (Hebrews 13:17, 1 Thessalonians 5:12-13).

• We reject any form of rebellion, divisiveness, gossip, or slander within the Church. Members who engage in such behavior without repentance must be rebuked, and if they continue, they must be removed from fellowship for the protection of the body (Titus 3:10, Romans 16:17-18).

QUALIFICATIONS OF ELDERS AND DEACONS

• We believe that elders must meet the biblical qualifications set forth in Scripture. An elder must be blameless, the husband of one wife, vigilant, sober, of good behavior, hospitable, able to teach, not given to wine, not violent, not greedy for money, patient, not a brawler, not covetous, must rule his own house well, having his children in subjection with all gravity (1 Timothy 3:1-7, Titus 1:5-9).

• We believe that deacons are also to meet high moral and spiritual qualifications. A deacon must be grave, not double-tongued, not given to much wine, not greedy for filthy lucre, holding the mystery of the faith in a pure conscience. They must first be tested, and then serve if they are found blameless (1 Timothy 3:8-13).

• We believe that elders are distinct from deacons. Elders are primarily responsible for teaching, shepherding, and overseeing the church, while deacons serve in practical ministries, assisting the elders and caring for the physical needs of the body (Acts 6:1-4).

• We reject the ordination of any individual who does not meet the biblical qualifications for elders or deacons. This includes those who are divorced and remarried without biblical grounds, those who are given to alcohol, those who are greedy, violent, or lacking in self-control.

• We believe that elders must be men who are sound in doctrine and capable of teaching. They must be able to refute false doctrine, exhort in sound doctrine, and guard the flock from false teachers (Titus 1:9, 1 Timothy 4:16).

COMMUNION & CHURCH PRACTISES

• We believe that Communion is a sacred act, a real spiritual experience of fellowship with Christ and remembrance of His sacrifice. The bread represents His body, broken for us, and the wine represents His blood, shed for the remission of sins. These elements are not physically transformed into His body and blood, but they are spiritually significant and must be regarded with utmost reverence (1 Corinthians 11:23-25).

• We believe that Communion is for repentance, remembrance, and bonding among believers. It is a solemn act of self-examination, where each believer is called to reflect on their relationship with Christ and their conduct among the brethren. Communion is a means of maintaining holiness and living in the reality of Christ’s sacrifice (1 Corinthians 11:28-29).

• We believe that Communion should be observed as often as believers gather together. There is no set frequency mandated in Scripture, but it should be done regularly, with the purpose of remembering Christ’s sacrifice and maintaining holy living (1 Corinthians 11:26). As often as you meet, do this in remembrance of Him.

• We believe that those who partake in Communion should do so with serious self-examination. Those who take Communion unworthily bring judgment upon themselves, and it is not the Church's role to police or gate Communion, but rather to clearly warn all who participate that some have been judged to receive sickness or death by God for eating it without regard to the body and the blood. (1 Corinthians 11:27-30).

• We believe that Communion is open to all who have truly professed faith in Christ, demonstrated understanding of the Gospel, and are capable of sober self-examination. While we do not practice closed communion in the denominational sense, we reject casual, presumptive participation. We especially warn against allowing young children: who may not yet grasp the weight of the Lord’s body and blood (communion warning) to partake until there is clear evidence of mature, saving faith and understanding (1 Corinthians 11:28-29).

• We believe that the elements of Communion should be taken in a manner consistent with Scripture. Unleavened bread and wine (or non-alcoholic wine for those with conscience issues) are the most biblically consistent elements. The use of grape juice is permissible if taken in the same spirit of reverence.

• We believe that Communion must be observed with sobriety and gravity, remembering the suffering and death of our Lord. It is not a casual meal, but a sacred remembrance of Christ’s sacrifice, and to take it lightly is to disrespect the body and blood of Christ (1 Corinthians 11:29).

• We believe that Communion may be taken whenever two or more believers are gathered together in Christ’s name. It is not limited to a specific church building or large gathering. Communion is a function of the body of Christ, not a ritual tied to a location (Matthew 18:20).

• We believe that Communion should be led by a mature believer, preferably an elder who is called to lead. This ensures that the seriousness of the act is maintained and that the participants are properly instructed in its meaning (1 Corinthians 11:23-24).

• We reject any concept of virtual or online Communion. Communion is a physical, real-world act among believers physically gathered together. Virtual reality (VR) baptisms or VR Communion are unbiblical distortions that undermine the true nature of fellowship and the sacredness of the ordinance.

• We reject the false practices of the Catholic and Orthodox churches regarding Communion. We deny the heresies of transubstantiation and consubstantiation, which claim that the bread and wine physically become the body and blood of Christ. We also reject any form of ritualistic, mystical, or magical view of the elements.

• We believe that no other ordinances are commanded beyond Baptism and Communion. These two are the only ordinances given by Christ to the Church as acts of obedience and testimony of faith (Matthew 28:19, 1 Corinthians 11:24-25).

• We believe that foot washing is a morally beautiful act of humility, love, and self-sacrifice, modeled by Christ as an example, not a ritual command. Jesus said, “ye also ought to wash one another's feet,” not as an ordinance, but as a voluntary, intimate expression of pure love among believers. It is an act of submission and tenderness, and when practiced, should be done with modesty, respect, and love (John 13:14-15).

• We believe foot washing is an intimate act that should be approached with wisdom. To avoid temptation or confusion, we strongly recommend that both married and single women restrict this practice to other women or to their own families, and the same for men. Even when done in sincerity, purity, and love, such physical intimacy may unintentionally cause others to stumble or develop feelings that ought not to exist. Jesus performed this act within a circle of men as a pure example of brotherly love and servanthood.

• We believe that the “holy kiss” was an intimate expression of genuine Christian affection and should be understood today as a call to deep, personal love among believers. This is not to dissuade or forbid the act of a holy kiss, but to rightly understand its context. Just as one might kiss a parent, but not a coworker, the apostles instructed us to cultivate such love within the body of Christ that a kiss, when shared, reflects purity, reverence, and closeness. However, due to the intimate nature of the act and the risk of misunderstanding or temptation, we strongly recommend that holy kisses be practiced only with same-gender relationships or familial bonds. It must never be forced, ritualized, or used across gender boundaries where it could lead to inappropriate affection or emotional confusion. The aim is Christlike intimacy and purity, not ceremonial tradition (Romans 16:16, 1 Peter 5:14).

• We believe that the laying on of hands remains a valid and biblical act for the purposes of commissioning, prayer, and affirmation. It is to be done carefully, with discernment, and never suddenly or without testing the character of the individual. This is not a mystical transfer of power, but a public act of endorsement or intercession in line with Scripture (1 Timothy 4:14, 5:22, Acts 6:6).

• We reject all modern abuses of the laying on of hands as found in Charismatic and Pentecostal movements. This includes mass “fire tunnels,” transferable anointings, impartation rituals, and the false practice of “slain in the Spirit.” These spectacles have no foundation in Scripture and more closely resemble occult energy transference than anything taught in the New Testament. We also reject the presumptuous laying on of hands to command healing or activate gifts. Scripture clearly warns, “Lay hands suddenly on no man,” requiring discernment, testing, and reverence in all things (1 Timothy 5:22, Acts 13:3). Laying on of hands is not a mystical act. it is a solemn, rare practice for commissioning, affirmation, and intercessory prayer, not chaotic theatrics or emotional manipulation.

• We believe that James 5:13-16 presents a pastoral framework for addressing the emotional and spiritual states of believers: those afflicted, joyful, or weary. Rather than issuing a formula for physical healing. The word translated “sick” (asthenéō) can refer to both physical weakness and spiritual feebleness, while the word “sick” in verse 15 (kamnō) more specifically refers to weariness, exhaustion, or discouragement (Hebrews 12:3). The passage flows from affliction, to praise, to weariness. Each state calling for a spiritual response. Anointing with oil is not a mystical act but a tangible expression of care and love, used to comfort and minister to the emotionally burdened. The emphasis is on confession, mutual prayer, and the Lord’s mercy-not physical recovery alone (James 5:13-16).

• We reject all modern abuses of James 5:14-16 that treat anointing oil as a magical tool for healing. This includes the selling of “anointed” oils, self-anointing rituals, mass public anointings, or any practice that treats oil as a power source instead of a symbol of mercy and prayer. Such distortions undermine the sufficiency of Scripture and exalt superstition over true intercession and submission to God’s will.

• We believe that anointing with oil in Scripture serves as a symbol of compassion, mercy, and consecration, not a means of spiritual power or magical healing. In James 5:14, the word for “anoint” (aleiphō) refers to a general act of soothing or honoring with oil: common in hospitality and care (Luke 7:46, Mark 6:13). It is not the priestly or supernatural term chríō, used for divine appointment. Thus, when elders anoint the weary, it is a physical gesture of love and comfort, not a ritual of supernatural impartation. Its power is not in the oil, but in the prayer of faith and the mercy of God.

• When oil is used for anointing in Scripture, it is generally applied gently to the head, often the forehead, using the hand, either poured in small amounts or dabbed as a mark of compassion. The Greek word aleiphō used in James 5:14 implies a non-ritualistic application, much like comforting someone with a soothing balm. It does not prescribe a fixed volume or method, but all uses reflect intimacy, tenderness, and pastoral care. Not spectacle or force.

THE END TIMES (ESCHATOLOGY)

• We believe in the literal, visible Second Coming of Jesus Christ. This will be a public, undeniable event where Christ returns in power and glory, visible to all (Matthew 24:30, Revelation 1:7).

• We believe that the return of Christ will be preceded by specific prophetic events. These include the Seals and Trump Woes, which includes the rise of the Antichrist, the Great Tribulation, the ministry of the Two Witnesses, the Mark of the Beast, and the sounding of the seven trumpets, culminating in the last trump of God (1 Corinthians 15:52, Revelation 11:15).

• We believe The trumpets are woes but are not yet the wrath of God. The Church will endure tribulation, some will die, some will survive, and in part be protected (Luke 21:36), just as Noah was protected in the ark and Israel was spared from the plagues in Egypt (1 Thessalonians 5:9, Revelation 11:15).

• We believe that the end times will unfold in a sequence of prophetic events, beginning with the opening of the Seven Seals. This is followed by the Trumpet Judgments, which are warnings and judgments upon the earth, but not yet the final wrath of God. The Wrath of God is poured out in the Vial or Bowl Judgments (Revelation 6-16).

• We believe that the Two Witnesses will appear during the reign of the Antichrist, preaching for 1,260 days. They will be killed by the Antichrist, their bodies will lie in the streets for three and a half days, and they will be resurrected just before the rapture of the Church (Revelation 11:3-12). We believe they are Enoch and Elijah, as they are the only two who have never died (Hebrews 9:27).

• We believe that the Antichrist will be a single individual, empowered by Satan, who will exercise political control over the world. He will desecrate the temple, declare himself to be God, and demand worship (2 Thessalonians 2:3-4, Revelation 13:4-8).

• We believe that the False Prophet will be a trusted religious leader (Man and/or AI) who deceives the world. He will direct worship toward the Antichrist, perform lying signs and wonders, and create an image of the Beast, which will be empowered by demonic force, likely joining with Artificial Intelligence (Revelation 13:11-15).

• We believe that the Mark of the Beast will be a literal mark placed on the right hand or forehead, containing the number 666. It is an act of allegiance to the Antichrist and a form of worship. Those who take the Mark will do so deliberately, choosing to worship the Beast rather than Christ. It cannot be taken accidentally, and all who take it will be damned forever (Revelation 13:16-18, Revelation 14:9-11).

• We believe that the 144,000 sealed servants of God in Revelation are literal Jews, sealed for a specific purpose during the end times. It is likely that they are those who repent and believe during this time unto Christ. We affirm their literal identity as Jews from the twelve tribes of Israel (Revelation 7:4-8).

• We believe in the literal 1,000-year reign of Christ on Earth, following His Second Coming. During this period, Christ will rule with a rod of iron, and the saints will reign with Him in glorified bodies, governing the nations (Revelation 20:1-6).

• We believe that the saints will reign with Christ over those who survive the tribulation and are outside the kingdom of God. These are mortal survivors who will repopulate the earth during the Millennium (Isaiah 65:20, Revelation 20:4).

• We believe in a literal Great White Throne Judgment, where all the saved and unsaved dead will be judged according to their works (Sheep and Goats). This is distinct from the Judgment Seat of Christ (Bema Seat), where believers will be judged for rewards (Revelation 20:11-15, 2 Corinthians 5:10).

• We believe in a literal New Heaven and New Earth that will be created after the final judgment. This will be the eternal dwelling place of the righteous, where God will dwell with His people (Revelation 21:1-4).

• We believe that the New Jerusalem is a literal city, the eternal home of the redeemed. It is not a symbolic representation of the Church, but a real, glorious city prepared by God (Revelation 21:2-3).

• We reject the false teachings of Preterism, Postmillennialism, Amillennialism, and Dominionism. These views deny the literal, prophetic nature of the end times and distort the clear teaching of Scripture.

• We reject any teaching that sets exact specific dates for the return of Christ. Christ Himself declared that no one knows the day or the hour except the Father (Matthew 24:36). However, we believe it is scripturally consistent that His return may occur at the 6000-year mark of human history: on the sixth day He rested, and God consistently uses the number seven to signify completion. A 7000-year redemptive timeline culminating in the millennial reign and final perfection aligns with the character of God. Some estimates place this 6000-year mark within 15 years of 2025. Yet because God has not preserved a perfectly traceable timeline, we ultimately do not know the exact year, day, or hour of His return which is why we are commanded to watch!

• We reject the doctrine of imminence, which falsely teaches that Christ’s return could happen at any moment without the fulfillment of prophesied events. Scripture is clear that the return of Christ is preceded by specific prophetic signs, including the rise of the Antichrist, the Great Tribulation, the ministry of the Two Witnesses, and the sounding of the Seventh Trumpet (2 Thessalonians 2:3, Matthew 24:29-31).

• We reject the Pre-Tribulation Rapture doctrine, which falsely claims that believers will be taken before the Great Tribulation. This teaching is a modern invention, contradicting the clear biblical teaching that the Church must endure tribulation but will be spared from the wrath of God (Matthew 24:29-31, Revelation 7:14, 1 Thessalonians 5:9).

• We reject Mid-Tribulation and Post-Tribulation Rapture doctrines, which misinterpret the timing of the rapture and the nature of the wrath of God. The rapture occurs at the Last Trump, the Seventh Trumpet, which is the final warning before the wrath of God is poured out (1 Corinthians 15:52, Revelation 11:15).

• We reject the Amillennial and Postmillennial views, which deny the literal 1,000-year reign of Christ on earth. These views spiritualize the promises of the Millennium, directly contradicting the plain teaching of Scripture (Revelation 20:1-6).

• We reject Dominion Theology, which falsely teaches that the Church must conquer the world and establish Christ’s Kingdom before He can return. This teaching is a direct denial of the biblical teaching that Christ returns to establish His Kingdom, not to receive it from human hands (Revelation 19:11-16, Daniel 7:13-14).

• We reject any teaching that denies the literal, visible, and bodily return of Jesus Christ. His return will be seen by all, and every eye will behold Him, including those who pierced Him (Matthew 24:30, Revelation 1:7).

• We reject the concept of a secret, invisible, or spiritual return of Christ including any teaching that emphasizes a secret return of Christ. Christ’s return is a public, undeniable event that will bring judgment upon the wicked and deliverance for the righteous (2 Thessalonians 1:7-10).

• We reject any teaching that denies the existence of a literal Antichrist and False Prophet. These are real individuals who will rise in the end times, deceive the world, and oppose Christ (2 Thessalonians 2:3-4, Revelation 13:11-18).

• We reject the idea that believers can take the Mark of the Beast and still be saved. Those who take the Mark do so as an act of allegiance to the Antichrist, rejecting Christ and sealing their eternal damnation. Scripture is clear that those who take the Mark of the Beast, reject Christ, or die in their sins will be cast into the Lake of Fire (Revelation 20:15, Revelation 14:9-11). (Revelation 14:9-11).

• We reject any teaching that claims the Mark of the Beast is merely symbolic or that it can be taken accidentally. The Mark is a literal mark, whether physical or digital (or both), that represents conscious allegiance to the Beast (Revelation 13:16-18).

WOMEN IN THE CHURCH

• We believe that God has clearly and eternally ordained that women are not to lead, preach, or exercise authority over men within the Church. Scripture commands women to remain silent in the churches, to be in subjection, and to learn from their own husbands at home. This is not based on culture or circumstance, but on God’s creation order: Adam was formed first, then Eve. Leadership in the Church is given to men by divine design, not human preference (1 Timothy 2:11-14, 1 Corinthians 14:34-35).

• We reject all forms of female church leadership. Women are never to serve as pastors, elders, deacons, preachers, or public teachers over men in any capacity. This includes pulpit preaching, pastoral oversight, and spiritual authority roles of any kind. Any violation of this is rebellion against God’s Word, no matter how well-intentioned.

• We believe that women may teach other women and children, but always under male headship and in accordance to the scriptures. A woman may assist her husband in evangelistic efforts and may serve the Church in roles fitting her God-given nature, but never in a way that assumes authority over men (Titus 2:3-5).

• We believe that the biblical command for women to be silent in the churches is not cultural or optional. It is a command of the Lord. The Church has no right to reinterpret or dismiss God’s order simply because society has changed. A woman speaking publicly in the gathered assembly of believers violates Scripture and dishonors her head (1 Corinthians 14:37-38).

• We believe that women are to remain silent in all official functions of the church, including public teaching, questioning, and participation in mixed Bible studies or prayer gatherings. This is not cultural, but rooted in God’s unchanging order of creation and headship (1 Corinthians 14:34-35; 1 Timothy 2:11-12). Women are to be silent, gentle, and fully submissive during the public assembly, not speaking as questioners, leaders, or teachers.

• We believe that a woman speaking “on her own authority” is itself a form of usurping the authority of the man (1 Timothy 2:12), even if her tone is gentle. Christ was distinct in that He spoke with divine authority, not quoting others but speaking as the final word. Women today must not imitate this model by speaking independently or assertively in doctrine. All teaching, correction, or insight should be filtered through her God-ordained head, her husband or elder leadership, and rooted in Scripture and church teaching, not her personal interpretation. This is only permitted in the context of teaching other women and children (Titus 2:3-5), or in private settings where a wife may assist her husband, as seen in the example of Aquila and Priscilla (Acts 18:26).

• We believe that even outside of official gatherings, women must never assume the role God has given to men. Usurping authority over a man is not limited to the presence of men, but refers to taking upon oneself a position or function God has ordained for male headship. Even in women-only teaching settings, speech should be marked by humility, reverence, and acknowledgment of male headship, never commanding, but instructing in submission (Titus 2:3-5).

• We believe that women may teach, encourage, and edify other women or children in private or gender-appropriate settings. In these contexts, they must speak with reverence, citing Scripture and church teaching, not issuing directives in their own name. A godly tone sounds like, “The Bible says,” or “My husband and elders have taught,” not “I say unto you.” This protects the divine order and honors God’s design for male and female roles (1 Peter 3:1-5).

• We believe that women are to wear head coverings during prayer and worship. This is not merely a cultural issue from Corinth, but a command rooted in the creation order and observed by the angels which have not changed. A woman who refuses to cover her head dishonors her husband and herself. This practice was nearly universally followed in the Church until the rebellion of the 20th century and the rise of feminism; it is recognized in the scripture as a practice of all women. (1 Corinthians 11:3-10, 1 Corinthians 11:16).

• We believe that men are commanded by Scripture not to cover their heads when praying or prophesying. This is rooted in the biblical order of headship, where the man reflects the image and glory of God, and Christ is his head. To cover his head during worship is to dishonor that headship and blur the distinction God has established (1 Corinthians 11:4, 7). Therefore, we affirm that just as women are commanded to cover, men are commanded not to cover, preserving the God-ordained symbol of authority and order.

• We believe in visible gender distinction and modest dress. Women should wear clothing that is distinctly feminine, modest, and respectful, just as men should dress in ways that honor God and reflect dignity and restraint (Deuteronomy 22:5, 1 Timothy 2:9-10).

• We believe that the God-ordained role of women is to be keepers at home, wives, mothers, and helpers to their husbands. Women are to be cherished, protected, and honored by men, but they are not called to lead. God has created them with a nature best suited for nurturing, service, and devotion, and they are saved in their role through childbearing, faith, and holiness (Titus 2:4-5, 1 Timothy 2:15).

• We believe that while God's ideal design is for women to be homemakers and caretakers of the home, it is not a sin for women to work if necessary. Many women in Scripture labored to support their families, and though it is not the ideal, it is sometimes a reality in a fallen world. Women should pursue work that upholds biblical values of modesty, purity, and submission to God’s order. (Proverbs 31:10-31)

• We believe that God has, at times, used women in positions of leadership: not as approval of disorder, but as a judgment and shame upon men who failed to lead. This is not sexism or oppression, but divine justice, wisdom, and design. The biblical order is male headship and female submission, and any deviation from that is the result of man’s disobedience, not God’s intent.

• We reject the modern lie that submission and order mean inferiority. Men and women are equal in worth before God (Galatians 3:28) but different in role, design, and responsibility (1 Corinthians 11:3, 1 Timothy 2:12-13). Women are not less valuable because they do not lead; they are honored by God for their obedience, their strength in servanthood, and their irreplaceable role in the home and church: roles men were not designed to fulfill (Titus 2:4-5, 1 Timothy 5:14, Proverbs 31:10-31). The biblical pattern reflects God’s wisdom, not human hierarchy.

• We reject feminist theology, egalitarianism, and all modern reinterpretations of Scripture that attempt to undo God’s established order. These movements are demonic, rooted in rebellion, and have brought chaos, confusion, and compromise into the Church. True believers will submit to God’s Word, not the trends of the culture.

• We reject all churches that ordain women to positions of authority. Such churches are disobedient to the Word of God and are likely in error across many areas of doctrine. If they cannot uphold the clear, direct commands of Scripture on this matter, they should not be trusted to handle deeper truths faithfully (1 Timothy 3:15, Titus 1:9).

• We believe that those who are without the Word: whether unbelieving husbands, rebellious men, or the lost in general, are not to be won by forceful words,but by the chaste and holy conduct of the women of the Church This is not through speech, but through the conduct of their lives. Scripture teaches us “... if any obey not the word, they also may without the word be won by the conversation of the wives; While they behold your chaste conversation coupled with fear.”(1 Peter 3:1-2). The life of a woman should be marked by humility, submission to God, and a fear of the Lord. So that others may see Christ in them and be moved to repentance.

CHURCH DISCIPLINE

• We believe that church discipline is a direct command of God and is not optional. Churches do not get to pick and choose which parts of God's Word to obey. Discipline is necessary for the restoration of the sinner, the purity of the body, and the fear of God in the assembly (Matthew 18:15-17, Galatians 6:1, 1 Timothy 5:20).

• We believe that the purpose of discipline is to bring about repentance and spiritual maturity, not shame for shame’s sake. Rebuke, exhortation, and if necessary, removal, are all tools to force the individual into submission to God’s Word: not man’s opinion. Just as a shepherd may wound a sheep to save it from destruction, so discipline: though painful, is done for the good of the flock and the soul being corrected (Hebrews 12:11, 2 Corinthians 7:9-10).

• We believe the biblical model of discipline begins privately, then with witnesses, then before the church, and finally results in removal if there is no repentance. This is the clear structure laid out by Christ and echoed throughout the New Testament (Matthew 18:15-17, Titus 3:10-11).

• We believe that all open, willful, and unrepentant sin in contradiction to the Word of God is grounds for church discipline. No sin is too small to ignore if it threatens the purity of the body and the name of Christ (1 Corinthians 5:11-13).

• We believe that false teaching and heresy are to be handled more severely and more swiftly than personal offenses. Heresy is addressed directly, often after two warnings, and if unrepented, the person is to be fully rejected and separated from (Titus 3:10, 2 Peter 2:1-3).

• We believe that all believers can and should initiate the discipline process when appropriate, starting with private correction. If the sin involves an elder, it must be brought with witnesses, following biblical guidelines. Discipline is not a power trip: it is accountability before God (1 Timothy 5:19, Galatians 6:1).

• We believe that restoration is possible when there is clear, humble repentance, not just words but evidence of real change. Restoration takes as long as it needs to, and discernment must be used. Discipline either brings a wandering sheep home-or it exposes a goat among us (2 Corinthians 2:6-8).

• We believe that divisive people, false teachers, and unrepentant sinners should be named and publicly warned against. This protects the flock and shows that sin is not tolerated (Romans 16:17, 1 Timothy 1:20).

• We reject the cowardice of churches who refuse to discipline for fear of offending people. God's Word is not concerned with the approval of men but with the holiness of His people.

• We reject private cover-ups of sin that should be exposed to the Church. When the process demands public rebuke or removal, it must be done openly, that others may fear (1 Timothy 5:20).

SPIRITUAL WARFARE

• We believe in the literal existence of spiritual warfare, not as mystical combat against invisible forces in the air, but as the battle for truth waged through the Word of God. We wrestle not against flesh and blood, but against the spiritual wickedness that feeds falsehood and rebellion in this world (Ephesians 6:12). We do not battle individuals, but the spiritual kingdom behind them which has crafted and fed their deceptions. Our warfare is not with spells or incantations, but with the Word of God, which alone is sharper than any two-edged sword (Hebrews 4:12; 2 Corinthians 10:4-5).

• We believe the armor of God described in Ephesians 6 is entirely rooted in spiritual truth and obedience. Each piece, the belt, breastplate, shield, helmet, and sword, represents the truths of the Gospel and the character of Christ. The sword of the Spirit is not “Jesus name” declarations or shouting into the air, it is the written Word of God. Our power is not emotional display or mystical binding, but unwavering proclamation of the truth.

• We believe that spiritual warfare is accomplished through the preaching of the Gospel, prayer, obedience to the truth, and personal holiness. Prayer is a vital part of warfare, not prayer against demons, but prayer for repentance, deliverance, and mercy as God wills (2 Timothy 2:25-26). The battle belongs to the Lord. Angels are His ministers, not ours and they do the work of the Lord on behalf of God ministering to us (Psalm 34:7; Hebrews 1:14; Revelation 22:9).

• We believe that direct confrontation with demons is not commanded in Scripture, nor was it practiced outside of Christ or the apostles. Casting out demons was an apostolic sign to confirm the Gospel to the Jews and has ceased alongside other apostolic gifts (Mark 16:17; Acts 19:13-16). The sons of Sceva were not resisted merely because they were unsaved, but because they had no God-given authority. If all believers had universal authority over spirits, the outcome would have been different. Our authority is in preaching the Gospel, not commanding demons.

• We believe that it is angels and the Holy Spirit who are tasked with confronting demonic powers, not the believer. One angel slew 185,000 Assyrians in a single night (2 Kings 19:35). Michael the archangel did not bring a railing accusation against Satan but said, “The Lord rebuke thee” (Jude 1:9). It is presumptuous for man to take this task into his own hands. We are not called to bind or banish spirits, but to proclaim truth. Our job is our job, and theirs, is theirs.

• We believe that the spiritual battle is for truth not territory. We are not called to map cities or cast out “territorial spirits,” but to fight for the Gospel, refute false doctrine, and bring every thought captive to the obedience of Christ (2 Corinthians 10:4-5). The battleground is the mind, and our weapon is the Word.

• We believe the greatest tactic of Satan is deception through false doctrine, not dramatic possession or manifestations. The most effective spiritual warfare is not found in emotional showdowns or “deliverance ministries,” but in steadfast teaching, sound doctrine, and fearless proclamation of biblical truth.

• We believe that spiritual warfare is not primarily against our own flesh, but against the lies and doctrines of devils propagated through false teachers, philosophies, and worldly arguments. Christ conquered sin in the flesh. Our job is not merely to just fight our flesh, but rather our focus should be to sow to the Spirit and walk in obedience (Galatians 5:16-17).

• We reject all modern Charismatic distortions of spiritual warfare that resemble witchcraft and pagan ritual. This includes binding Satan, commanding demons to leave entire cities, engaging “territorial spirits,” declaring prophetic victory over regions, shouting incantations in “Jesus’ name,” or engaging in “deliverance rituals.” These practices are unbiblical, ineffective, and dishonor the sovereign order God has established (Jude 1:9, Acts 19:13-16).

• We reject the false belief that all believers have the same authority as Christ or the apostles to cast out demons. Authority over spirits was Christs and He gave that same ability to His appointed messengers, not to the general Church body. Today, that authority is expressed through the Word of God and the Gospel, not through personal declarations (Mark 16:17; 2 Corinthians 10:5).

• We reject all so-called deliverance ministries that exalt human power over demonic spirits while ignoring the preaching of the Gospel and the pursuit of holiness. These ministries offer no real victory, only chaos and pride, distracting people from the only thing that sets men free: the truth (John 8:32).
  
  

PRAYER AND ITS IMPORTANCE

• We believe that prayer is the divinely ordained means by which believers boldly come before the throne of grace to make supplication, seek God’s will, submit their hearts, and fellowship with their heavenly Father. Though God knows our needs before we ask, He desires that we ask, because prayer cultivates intimacy, dependence, and obedience (Hebrews 4:16; Matthew 6:8).

• We believe that prayer is direct communication to the Father, through Christ alone. There is only one mediator between God and man: Jesus Christ (1 Timothy 2:5). Prayer is not directed to saints, angels, or oneself. It is a relational act of faith between a child and their Father.

• We believe that the structure of Christ’s model prayer (Matthew 6:9-13) sets the framework for all Christian prayer: 

  • “Our Father, who art in heaven” - recognizes God's relational and exalted position

  • “Hallowed be thy name” - begins with reverence and worship

  • “Thy will be done” - prioritizes submission to God’s purpose

  • “Give us this day...” - expresses daily dependence on God

  • “Forgive us...” - calls for confession and reconciliation

  • “Deliver us from evil” - seeks preservation in a wicked world

  • We do not recite this prayer ritualistically, but we embrace its pattern in spirit and truth.

• We believe that prayer should be structured and reverent, but also spontaneous, personal, and relational. It should be practiced both in private (Matthew 6:6) and publicly in the assembly (1 Timothy 2:8). Prayer should be constant, joyful, and rooted in awe of who God is (1 Thessalonians 5:17).

• We believe that prayer has power only insofar as it aligns with God's sovereign will. Prayer does not change God’s mind; it changes us and our posture before Him. God may show mercy or delay judgment in response to prayer and repentance, but this reflects His unchanging nature, not human control over divine will (Malachi 3:6; 2 Timothy 2:25; 1 John 5:14).

• We believe that God does not hear the prayers of the wicked, except the prayer of genuine repentance. Though He is omniscient and aware of all things, He does not listen to the cries of those who reject Him (Proverbs 28:9; Psalm 66:18; John 9:31). He hears those who come to Him in truth, brokenness, and faith.

• We believe that prayer is primarily about relationship, not ritual. Set times and habits can be helpful, but prayer is a spiritual conversation, not a performance or quota. We are called to pray without ceasing and with sincerity of heart (1 Thessalonians 5:17; Matthew 6:7).

• We believe that fasting is a biblical discipline meant to humble the flesh and focus the heart. It carries no mystical power in itself but is a means of aligning our hearts and minds with God's purposes. True fasting afflicts the soul, not to earn power, but to express dependence and urgency (Isaiah 58:6; Matthew 6:16-18).

• We believe that public and private prayers are equally heard by God. There is no extra power in numbers; the power is in God, not the prayer itself. Where two or three gather, Christ is present (Matthew 18:20) not because group prayer is stronger, but because the Church functions as one body.

• We believe that prayer may be emotionally expressive or calm and reserved, but it must always be reverent. God is our King, yet also our Father. We approach Him with both holy fear and joyful trust (Ecclesiastes 5:2; Romans 8:15).

• We reject the false teaching that prayer is a tool to manipulate or control God. Prayer is not about manifesting reality, attracting favor, or decreeing outcomes. God cannot be coerced or contained by human speech (Isaiah 46:10; Romans 11:34).

• We reject all mystical, occultic, and Charismatic distortions of prayer. This includes "decreeing and declaring," “manifestation,” "prayer circles" used as energy rituals, repetitive chanting, “speaking into existence,” and shouting “Jesus name” as if it were a magic spell. These practices are not biblical prayer. They are attempts to mimic pagan spirituality under a Christian name (Matthew 6:7; Jude 1:10).

• We reject the idea that silent, passive, or thought-based prayer is a sufficient or normative method. While God knows our thoughts, Scripture consistently presents prayer as spoken, active, and deliberate. To shrink from prayer out of fear or shame is to miss its purpose. We are to be bold in our approach to God (Hebrews 4:16).

• We reject all public prayer that is done for show, praise, or personal elevation. Christ condemned those who prayed to be seen by men. We are to pray with sincerity, not with pretense or emotional manipulation (Matthew 6:5-6; Luke 18:10-14).

• We reject the belief that group prayers are inherently more effective than private ones. God hears the faithful prayer of the righteous, whether alone or in community. Effectiveness lies in God’s will, not human consensus or emotional volume (James 5:16).

BIBLICAL WORSHIP

• We believe that worship is a posture of the heart that manifests in reverent action, rooted in awe, humility, praise, repentance, and submission to God. True worship is not limited to music and praise, but is also expressed through obedience, holiness, prayer, and a life lived in active devotion to the Lord (Romans 12:1; John 4:24; Psalm 29:2).

• We believe that worship must be done in spirit and in truth. God seeks those whose worship is sincere, holy, penitent, and grounded in the truth of Scripture. Worship is not a performance or a feeling, it is the outpouring of a heart rightly aligned with the fear of the Lord (John 4:23-24; Psalm 51:17).

• We believe that singing is one of many biblical expressions of worship, and that believers should sing psalms, hymns, and spiritual songs with reverence and theological clarity. Worship through song should be doctrinally rich, emotionally sincere, musically modest, and directed to God alone, not the audience nor a “worship leader” (Ephesians 5:19; Colossians 3:16).

• We believe that worship must not be an emotional frenzy or dead ritual, but holy and intimate. True worship may stir deep emotion, but when emotion becomes the object, it ceases to glorify God. God rejects both false zeal and empty tradition. Worship must be God-centered, not self-serving (Isaiah 29:13; 1 Samuel 15:22).

• We believe that modern worship services which resemble concerts, using lights, fog machines, theatrical displays, and stage performers, have adopted the world’s patterns and should be utterly condemned. Worship is not entertainment. If one needs emotional manipulation and loud distractions to "feel" God, they are not worshipping, they are seeking an experience, not worshipping in spirit and in truth: the Holy One (Romans 12:2; Matthew 15:8-9).

• We believe that musical praise should be shared communally, with no human “worship leader” standing between the people and God. God does not require an intermediary for praise, every believer brings their offering directly before Him. As with prayer, worship should have no human mediator, and our songs should ascend together, not through the stage presence of a man or woman. We therefore condemn stage worship as it elevates man above God. (Exodus 20:3-5; Hebrews 10:19-22).

• We believe that both men and women may sing praises to the Lord in appropriate corporate settings. The Bible shows men and women praising God together (Exodus 15:20-21; Psalm 148:12-13), and we affirm that musical worship, when modest and orderly, is open to all believers. However, leadership in teaching and authority remains with qualified men (1 Timothy 2:12).

• We believe that all of life is worship when lived in obedience to God, and that musical worship is only one expression of it. Whether singing, working, praying, or enduring hardship, our lives are to be offerings to the Lord (Romans 12:1-2; 1 Corinthians 10:31).

• We believe that modern praise songs are acceptable when theologically sound, reverent in tone, and aligned with Scripture. We are commanded to make our own songs, sing new songs, and declare His greatness. Hymns of old are valuable, but so are new songs that exalt truth and honor Christ (Psalm 96:1; Ephesians 5:19).

• We believe that physical expressions such as kneeling, lifting hands, or weeping may be appropriate when sincere and reverent, but should never draw attention to oneself. Worship must not become a display of spiritual pride or spectacle. In corporate settings, modesty and restraint should guide public behavior, so as not to distract others or become the focus (Ecclesiastes 5:2; Matthew 6:1-6).

• We reject all forms of worship that are fleshly, manipulative, theatrical, or patterned after the world. This includes fog machines, darkened rooms, stage performances, emotionally-driven setlists, loud concerts, and the idolatry of worship leaders. These are not “helpful tools” they are profane intrusions (Leviticus 10:1-2; 1 John 2:15-16).

• We reject all unbiblical worship movements such as Hillsong, Bethel, and other Charismatic groups that blend sensuality, heretical lyrics, and false manifestations. Their music exalts emotion, self, and false theology. Many of their lyrics subtly promote error or elevate man, and should not be sung in assemblies that honor God in truth (Romans 16:17-18; 2 Peter 2:1-3).

• We reject “soaking prayer,” “drunken glory,” and other mystical worship expressions that mirror pagan rituals like kundalini possession. These are not moves of the Holy Spirit, but counterfeit manifestations of unclean spirits, marked by convulsing, incoherent speech, laughter, animalistic behavior, and emotional chaos (1 Corinthians 14:33, 40; 2 Corinthians 11:4).

• We reject worship that is offered for the sake of being seen or emotionally gratified. Worship is not about us. We are not the audience, God is. When the goal is to feel something instead of honoring Him, it is idolatry. True worship lowers self and exalts Christ (Luke 18:10-14; Isaiah 66:2).
  
  

BIBLICALLY BASED FINANCES

• We believe that all giving must be voluntary, sacrificial, and joyfully rendered to the Lord. Not by compulsion, percentage, or legalism. Tithing is not a New Testament command. Giving is to be done out of love, not obligation. It must be generous, cheerful, and according to what a man purposes in his heart (2 Corinthians 9:6-7). The early church gave freely, sold what they had, and laid it at the apostles' feet for the needs of the saints (Acts 2:44-45, Acts 4:32-35).

• We believe that financial collections should be handled transparently and with purpose: for the provision of the saints, the care of widows, and the advancement of Gospel ministry. The needs of the household of faith come first. If one member of the body suffers, all suffer with them: No member should starve while another lives in excess. When one suffers, all suffer (1 Corinthians 12:25-26). Those within the Church who lack should be cared for before assistance is extended outward. Yet we are still called to do good unto all men, including the poor, so long as it does not come at the cost of helping the family of God or ignoring their needs for our own (Galatians 6:10; 1 Timothy 5:3-16).

• We believe that ministers of the Gospel may receive material support when necessary, but must strive to be as little a burden to the flock as possible. The laborer is worthy of his hire, and those who labor in the Word are worthy of double honor, but their lifestyle must be modest, content, and without greed (1 Corinthians 9:7-14; 1 Timothy 5:17-18). Ministers should prefer to be bivocational if it frees the church to care for the needy.

• We believe that those who hoard wealth while ignoring the poor are in grave spiritual danger. The love of money is the root of all evil, and those who cling to riches will pierce themselves through with many sorrows (1 Timothy 6:10). Riches are deceitful and choking. They rot, they rust, and they will stand as witnesses against you in the day of judgment (James 5:1-6; Luke 16:19-25; Revelation 3:17).

• We believe that those who give sacrificially out of love, not abundance, lay up treasure in heaven and receive reward from the Lord. The poor widow who gave two mites gave more than the rich, and the rich young ruler walked away grieved for clinging to his wealth (Mark 12:41-44; Mark 10:17-27). True disciples forsake all that they have (Luke 14:33), lend without expectation of return (Luke 6:35), and trust God to reward them eternally.

• We believe that financial giving is one of the clearest indicators of the heart. Where your treasure is, there will your heart be also (Matthew 6:21). Those who claim to follow Christ but live for financial gain are deceived. The cares of this world and the deceitfulness of riches choke the Word and render a man unfruitful (Matthew 13:22; Luke 8:14).

• We reject the false teaching of tithing as a Christian command. The tithe was a law-based system rooted in the Levitical priesthood, the temple system, and national Israel which was a theocratic government. It was never commanded to Gentile believers, and has no place in the church of the New Covenant. Teaching tithing as a binding command is a return to the law and placing a burden on the Church Christ never called for under the New Covenant. (Hebrews 7:5-12; Galatians 3:10).

• We reject all prosperity gospel, seed-faith heresies, and so-called “kingdom finance” doctrines. These satanic distortions turn God into a vending machine, manipulate the poor, enrich charlatans, and send souls to Hell. Those who teach that giving produces guaranteed financial return are liars, blasphemers, and enemies of the cross (2 Peter 2:1-3; Philippians 3:18-19; Matthew 6:24). They do not serve Christ, they serve mammon.

• We reject every pastor, evangelist, or church leader who enriches themselves while members suffer. To live in luxury or even comfortably while the poor of the Church are neglected, is to store up wrath for the day of judgment. These wolves have fattened themselves for the slaughter (James 5:1-6). They rob God’s people under the name of “honor” and "anointing" but the Lord sees, and He will judge.

• We reject the obsession with money and the idolization of financial security. You cannot serve God and mammon. To love money is to hate God. To cling to wealth is to forfeit reward. Many will be cast into outer darkness because they would not give up their comforts. The man who holds to his riches instead of Christ proves whom he truly serves (Matthew 6:24; Mark 10:21-25; Luke 12:20-21).

• We reject financial secrecy, padded salaries, bloated buildings, and “church budgets” that glorify man while ignoring the poor of the Church, missions, evangelism and those in need in the community. God sees the injustice. Every dollar used for status instead of souls, or for comfort instead of compassion, will be weighed on the scales of eternity. The cries of the neglected poor have entered the ears of the Lord of Sabaoth (James 5:4).

MARRIAGE, DIVORCE, WIDOWS

• We believe that marriage is a lifelong covenant instituted by God between one man and one woman, and is only dissolved by death or the return of Christ. What God has joined together, no man may put asunder (Matthew 19:6; Romans 7:2-3; 1 Corinthians 7:39). Marriage is binding for life.

• We believe that divorce is permitted only on the grounds of sexual immorality, yet even in such cases, remarriage is forbidden while the former spouse still lives. Adultery violates the covenant, but it does not dissolve it. If one remarries while their spouse lives, they commit adultery and cause the new partner to do the same (Luke 16:18; Mark 10:11-12).

• We believe that no true Christian will knowingly or willfully join themselves in marriage to an unbeliever. Scripture forbids being unequally yoked (2 Corinthians 6:14). A Christian who marries an unbeliever disobeys God, reveals the condition of their heart, and opens themselves to spiritual and emotional destruction. If they proceed, they must face the consequences without complaint.

• We believe that civil marriage is not valid unless made publicly before God, with witnesses from the church affirming and supporting the union. Marriage is not merely a legal contract, it is a holy covenant before God and man (Genesis 2:22-24; Ecclesiastes 5:4-5).

• We believe that cohabitation or common-law partnerships are fornication. Without a covenant before God and proper witness, it is not marriage, it is sin. Marriage must be sanctified, witnessed, and supported by the body of Christ.

• We believe that all previous marriages made before salvation must be honored. When a person comes to Christ, they are a new creature (2 Corinthians 5:17), but they are still bound to the commitments they made. The Gospel does not dissolve previous obligations, it redeems them.

• We believe that separation may be allowed for physical safety in rare cases of abuse, but it does not grant the right to divorce or remarry. The abuser must be dealt with by church discipline, and the victim must be protected and supported. If the abuser remains unrepentant, they may be treated as an unbeliever (1 Corinthians 7:15), but the marriage covenant remains until death.

• We believe that those who come to faith already remarried must remain as they are. The sins of the past are forgiven at the cross. A divorced and remarried person who truly comes to Christ should not divorce again but should remain faithful in their current marriage (1 Corinthians 7:20-24).

• We believe that pastoral counsel encouraging divorce is an act of wickedness and rebellion. Those who preach or advise others to abandon their marriages under the name of “peace,” “freedom,” or “fresh starts” are wolves who hate God. They will be judged severely (Malachi 2:16; Matthew 18:6).

• We believe that widows indeed are women who have been left alone by death, abandonment, or desertion by an unbelieving spouse, or have remained single into old age while faithful to the Lord. These are to be honored, cared for, and supported. First by their family, and if none exist, then by the church (1 Timothy 5:3-16). They are to serve the Lord in their singleness and be examples of holiness.

• We believe that widows or widowers who remarry may only marry in the Lord, and only if their former spouse is truly deceased. No other path to remarriage exists under the New Covenant.

• We believe that purity before marriage is the will of God, and that fornication defiles the union. Virginity is a blessing and strengthens the covenant. While God can forgive fornication, entering marriage without purity is rebellion against His design and will likely result in strained relations more so than a couple who saved themselves for one another. (1 Thessalonians 4:3-5; Hebrews 13:4).

• We reject all forms of remarriage after divorce while the original spouse still lives. Such actions are adultery and rebellion against the clear teaching of Scripture (Luke 16:18).

• We reject all unequal yoking between believers and unbelievers. No true believer seeks to bind themselves to a child of darkness. Those who do so will suffer the fruit of disobedience (2 Corinthians 6:14).

• We reject all claims that the state holds final authority over marriage. The state may recognize marriage, but it is God who ordains it. A marriage not made before God and upheld by the church is not a marriage in His sight.

• We reject common-law unions and all forms of uncommitted sexual cohabitation. These are fornication and will be judged by God (Hebrews 13:4).

• We reject the idea that past marriages before salvation can be nullified after conversion. What was vowed remains binding. Christ cleanses the past, but He does not erase vows made in sin (Ecclesiastes 5:4-6).

• We reject pastoral counsel or church policies that encourage or permit divorce for reasons other than unrepentant adultery. These are abominations. God hates divorce, and those who counsel rebellion will be condemned (Malachi 2:16; Matthew 5:32).

• We reject false claims to widowhood and abuse of church resources. Widows must be faithful, modest, above reproach, and known for their service. Those who are idle, rebellious, or immoral are not widows indeed (1 Timothy 5:9-16).

• We reject the legitimizing of common-law or cohabitating relationships under the guise of “God knows our hearts.” Without covenant, witness, and sanctification, it is fornication. No matter how emotionally committed the couple may feel (Hebrews 13:4).

• We reject emotional or experience-based exceptions to the commandment of lifelong marriage. God’s Word, not trauma, culture, or feelings, defines covenant and faithfulness (Proverbs 3:5; Mark 10:9).

SEXUALITY & GENDER

• We believe that God has created mankind in His image, male and female, and that these two sexes are immutable, divinely assigned, and foundational to human identity. Gender is not fluid, emotional, cultural, or psychological, it is biological and spiritual, ordained by God and fixed at conception (Genesis 1:27; Matthew 19:4; Deuteronomy 22:5).

• We believe that intersex individuals are not a third category, but singular-sex individuals with genetic mutations or developmental anomalies brought about by the corruption of creation and the wickedness of man. These cases are rare and the result of pollution, toxins, and environmental sin, like all birth defects, not evidence of gender plurality. They are not to be celebrated as normal but treated with compassion and truth, identified according to dominant biological traits (Romans 8:22; Psalm 139:13-16).

• We believe that all same-sex attraction, regardless of cause, is sin. As Jesus taught, sinful desire itself condemns the heart (Matthew 5:28). Homosexuality: whether acted upon or internalized, is a manifestation of disorder, rebellion, or corruption in the heart and mind. The cause, whether abuse, societal grooming, demonic lies, or internal lust, is irrelevant. To desire what is unnatural is already to have sinned (Romans 1:24-28; 1 Corinthians 6:9-10).

• We believe that children cannot experience gender dysphoria without indoctrination. Confusion in childhood is always externally induced, typically through parental failure, educational wickedness, or media perversion. Children do not comprehend gender, nor are they competent to govern themselves in such matters. All so-called “transgender children” are victims of child abuse, and those promoting such ideas will be held accountable before God (Matthew 18:6; Romans 1:32).

• We believe that biblical repentance washes and restores and leads unto salvation (2 Corinthians 7:10), and that those who have formerly lived in LGBTQ+ sin but have truly repented and bear fruit of righteousness may be members of Christ’s body. The old man is dead, and those who walk in newness of life are not defined by former sin but by present holiness (1 Corinthians 6:9-11; Romans 6:4).

• We believe it is a grievous sin to use someone’s “preferred pronouns” in contradiction to God’s created order. To refer to a man as a woman is to lie, to affirm confusion, and to participate in the works of darkness. It is compromise with Satan and denial of the truth (Ephesians 5:11; Isaiah 5:20).

• We believe that the Church must never comply with government mandates that violate God’s Word, including gender-neutral restrooms, pronoun usage, or hiring policies. The Church belongs to Christ, not Caesar, and no law of man may dictate the truth of God. Resistance is not only permitted, it is commanded where obedience to God is at stake (Daniel 3:17-18; Acts 5:29).

• We believe that those who claim Christ but refuse to repent of their transgender identity, homosexual lifestyle, or gender confusion are false converts. No baptism, communion, or church fellowship is to be extended to them. They are not born again, but self-deceived (Titus 1:16; 2 Corinthians 13:5).

• We believe that churches should engage in biblical correction, teaching, and compassionate confrontation of those deceived by gender lies. While the Church does not administer medical treatments, it has authority to preach truth, correct error, and call every thought into obedience to Christ (2 Corinthians 10:5; Ephesians 4:15).

• We reject the label “gay Christian.” There is no such thing as a lying Christian, a murdering Christian, or a gay Christian. One cannot cling to an identity rooted in sin while claiming identity in Christ. Those who make such claims show by their fruit that they are abominable, reprobate, and not born of God (2 Corinthians 5:17; Titus 1:16).

• We believe that even outside of identity claims, men dressing effeminately or women dressing masculinely is a violation of God’s design. Clothing and appearance must reflect visible gender distinction, modesty, and honor to the Creator. Androgyny is rebellion (Deuteronomy 22:5; 1 Corinthians 11:14-15).

• We Reject:

  • The ideology of Transgenderism, Non-Binaryism, and Gender Fluidity

  • The acceptance of same-sex attraction as neutral or acceptable

  • The myth of “gay Christians” or “celibate gay believers”

  • The practice of affirming pronouns or gender identities

  • The existence of transgender children or the “born that way” lie

  • All governmental or institutional efforts to legislate confusion into the Church

  • Any participation in the ceremonies, rituals, pronouns, or lifestyles of LGBTQ+ rebellion

  • Drag culture, cross-dressing, and androgyny

  • All forms of “affirming theology”

  • Baptizing or communing unrepentant LGBTQ+ individuals

  • Any suggestion that intersex conditions prove gender is not binary

  • Strange inordinate affections such as being a furry or loving animals in a sexual way, this is beastiality.

ABORTION

• We believe that human life begins at conception and is ordained by God before it ever begins. As it is written, “Before I formed thee in the belly I knew thee” (Jeremiah 1:5). No child is a mistake. Every life is intentional, created by God, and under His jurisdiction alone. Abortion is murder, at every stage, by every method, without exception (Psalm 139:13-16; Exodus 20:13).

• We believe there are no valid exceptions for abortion. Not in cases of rape, incest, deformity, or threat to the mother’s life. The sins of the father do not justify the execution of the child. If God has permitted conception, then life has begun, and none may end it without guilt. Even if both mother and child should perish in delivery, their righteousness is still pleasing to God (Ecclesiastes 7:1; Romans 14:8). If she can conceive, she can carry; and if she cannot, the outcome belongs to the Lord.

• We believe abortion pills and chemical abortions are no less evil than surgical procedures. These pharmaceutical agents are the sorceries of Revelation (Greek: pharmakeia), used to destroy life in the womb under the guise of healthcare. They are murder through medicine, and those who manufacture, sell, or prescribe them are complicit in bloodshed and will answer before God (Revelation 9:21; 18:23; Galatians 5:20-21).

• We believe that true salvation transforms the heart and grants full forgiveness to those who have committed abortion prior to coming to Christ. However, any so-called Christian who knowingly chooses to abort their child gives public proof they are a false convert, without the Spirit, and headed for judgment (1 John 3:6-10; Matthew 7:22-23).

• We believe that men who enable, fund, or coerce abortion are equally guilty before God. Fatherhood does not end at conception, and no man has the right to authorize the murder of his child. His silence, consent, or pressure makes him a murderer (Genesis 4:10; Romans 1:32).

• We believe governments that legalize abortion are in open rebellion against God and are under satanic dominion. Such nations are modern Canaanites, and their laws are not neutral, they are wicked decrees that call down judgment (Proverbs 6:16-17; Isaiah 10:1-2).

• We believe abortion is a modern form of child sacrifice. Whether the participants recognize it or not, abortion aligns with the spiritual agenda of Satan. It is murder offered up for the sake of convenience, autonomy, fear, or pleasure, and the powers behind it are demonic (Leviticus 20:2-3; Psalm 106:37-38; 2 Corinthians 4:4).

• We believe the Church must resist abortion not merely through legislation or protest but through the Gospel. While legal reform is valuable, it cannot change hearts. Legislative victories without repentance are hollow. Gospel-centered action, offering support, truth, and salvation to both mother and father, is the only true resistance that produces fruit (Matthew 28:19-20; Romans 1:16; James 2:15-17).

• We believe abortion is a capital crime in God’s eyes. In a righteous society governed by God's Law, abortionists, like ancient idolaters, would face the death penalty. While such justice may not be possible in modern nations, God's standard remains unchanged (Genesis 9:6; Deuteronomy 19:10; Leviticus 24:17).

• We believe that frozen embryos, fertilized eggs, and all unborn children possess full human value and dignity. To discard, experiment upon, or destroy embryos is no different than abortion. They are human persons created by God (Job 31:15; Ecclesiastes 11:5).

• We believe that children who are murdered in the womb are received by God. While their death is tragic and sinful, they are not condemned, for they died before accountability. Yet if we rescue a child but never preach the Gospel to the parent, and that parent perishes in their sin, we have saved a body but lost a soul. The same is true if the child is saved, but never hears and receives the Gospel in later life. The Gospel is the supreme priority, even above physical rescue. Without the Gospel, even anti-abortion work becomes vanity (Mark 8:36; John 3:36; Revelation 2:5).

ANGELS & DEMONS

• We believe that angels and demons are created beings. They are not divine, eternal, or self-existent. Only God is uncreated. Angels were created to serve and worship God, and demons are fallen angels who followed Lucifer in rebellion and were cast out of heaven (Colossians 1:16; 2 Peter 2:4; Revelation 12:4,9).

• We believe that unclean spirits, also called demons, are not Nephilim or disembodied hybrids, but the fallen angels themselves. These spirits participated in the corruption of flesh described in Genesis 6, where fallen angels cohabited with human women, producing the Nephilim: giant, unnatural offspring that God destroyed in the Flood. Those angels are now bound in chains awaiting judgment (Genesis 6:1-4; Jude 1:6; 2 Peter 2:4).

• We believe that angels are a distinct spiritual species with form and function. They appear in multiple ways throughout Scripture: some as wheels full of eyes, some with wings, some as shining warriors, and often as men. Angels of God always obey His command, while fallen angels deceive. Angels can walk among us, even unrecognized, and are often sent to minister to believers (Hebrews 1:14; Genesis 18:2; Hebrews 13:2).

• We believe that angels still minister today. They carry out God's will in the unseen realm, guiding, protecting, or chastening according to His purposes. They are not to be prayed to, commanded, or glorified, but serve as invisible agents of divine purpose (Psalm 91:11; Acts 12:7-11; Revelation 22:8-9).

• We believe that not every believer has a personal guardian angel. Angelic protection is real, but it is neither promised in every situation nor tied to any one specific spirit. Many saints have died in persecution, proving that angelic protection is given at God’s discretion, not ours. Ultimately, our hope is in God, not the angels He commands (Daniel 6:22; Acts 7:55-60).

• We believe that demons cannot possess a true believer. The Spirit of God does not dwell alongside evil no does he share His temple with evil. Demons cannot indwell the temple of God. Possession is evidence of being outside of Christ, not within. False converts may be deceived or even demonized, but those truly saved are sealed and indwelt by the Holy Spirit (1 John 4:4; 1 Corinthians 6:19-20).

• We believe that demons are fallen angels who serve Satan’s kingdom of darkness, operating through possession of the unsaved, world systems, and false teachers, but not through direct interaction with true believers. They are unclean spirits used by Satan to influence the disobedient, deceive the nations, and oppose the Gospel, but they do not speak to, indwell, or tempt the redeemed. Temptation comes from the flesh, and deception reaches believers only through human agents or worldly influence, never direct spiritual contact (1 John 4:4; James 1:14; Ephesians 2:2; 2 Corinthians 11:13-15).

• We believe that deliverance comes through the Gospel, not ritual. So-called “deliverance ministries” are false movements rooted in emotionalism, mysticism, and demonic confusion. Demons are not cast out by shouting, oil, or formula, but by the transforming power of God through repentance and faith in Christ (John 8:32; Luke 10:17-20; Mark 1:27).

• We believe that Christ uniquely authorized His apostles and followers to cast out demons as a sign that the Kingdom of God had come. That authority was given for a time to confirm the Gospel. Today, our authority is in preaching the Word, rebuking error, and calling sinners to Christ. Not binding devils or shouting at spirits (Luke 10:17-20; Matthew 12:28; 2 Corinthians 10:4-5).

• We believe that Satan is a real, personal adversary. He is not omnipresent, omniscient, or omnipotent, but he works through a structured network of fallen spirits, deceiving the nations, accusing the saints, and opposing truth. He is defeated at the cross but remains active until his appointed judgment (1 Peter 5:8; Revelation 12:10-12; Revelation 20:10).

• We believe that all supernatural encounters outside of biblical means are demonic. Mediums, witchcraft, astrology, dream interpretations, “prophetic utterances,” and all spiritism are tools of the enemy and should be utterly rejected. Every spirit not confessing Christ as Lord according to Scripture is antichrist (Leviticus 20:6; Deuteronomy 18:10-12; 1 John 4:1-3).

• We believe that Satan plays a leading role in the end times, though the Bible is silent on the details. He works through the Beast and False Prophet, empowers lying wonders, and leads the final rebellion against Christ. He is not incarnate, but is operative behind the systems and persons of wickedness until his final destruction (Revelation 13; 2 Thessalonians 2:9-10; Revelation 20:10).

HEAVEN, HELL, ETERNITY

• We believe that upon death, the souls of the saved go directly to Paradise. The same place is referred to as Abraham’s bosom, and is the place Paul was caught up to. Its precise location is not stated and is ultimately irrelevant, for it is a real, conscious realm or physical location of comfort and peace, reserved for the righteous until the resurrection (Luke 23:43; 2 Corinthians 12:2-4; Luke 16:22-26).

• We believe that Paradise is not the same as the eternal New Heaven and New Earth, nor is it the throne room where God’s fullness presently dwells. While its physical or dimensional properties are unknown, it is separated from present Hell by a great chasm. Conjecture about its location or physics is unprofitable. What matters is that it exists, and the redeemed appear there upon death there (Luke 16:26).

• We believe that the language of “sleep” in Scripture refers to the body, not the soul. The dead in Christ are not unconscious or unaware. The soul continues consciously after death, as demonstrated by Moses and Elijah speaking with Christ, martyrs crying out under the altar, and the thief entering Paradise that very day (Philippians 1:23; Revelation 6:9-10; Luke 9:30-31; Luke 23:43). Soul sleep, in the sense of unconscious nonexistence, is false.

• We believe that Old Testament saints were saved by faith, counted as righteous because of their trust in the promises of God, looking forward to the Messiah. Their faith was not in a fully revealed Gospel, but in the Word of God they received. They were kept in Paradise, awaiting Christ’s atonement, and were saved by grace through faith, though not indwelt by the Spirit as in the New Covenant (Hebrews 11:13-16; Romans 4:3; Luke 16:22).

• We believe that Hell (Hades/Sheol) and the Lake of Fire (Gehenna) are not the same. Hell is the current place of conscious torment for the unrighteous dead. It is temporal. After the Great White Throne Judgment, death and Hell are cast into the Lake of Fire, which is the final, eternal punishment (Revelation 20:13-15; Luke 16:23-26).

• We believe that the Lake of Fire is a place of conscious, eternal torment for the damned. There is no annihilation. The smoke of their torment ascends forever and ever. Their hatred of God becomes their agony in His presence, and what is beauty to the saved is unbearable to the lost. The fire is not quenched, and their worm dieth not (Revelation 14:10-11; Isaiah 66:24; Matthew 25:41, 46).

• We believe that both the righteous and the wicked will receive resurrected, immortal bodies. The saved will reign with Christ in glorified bodies, incorruptible and filled with joy. The wicked will be raised to shame and contempt, with bodies fitted for judgment (John 5:28-29; Daniel 12:2; 1 Corinthians 15:42-44).

• We believe that the New Heaven and New Earth are literal, physical realities. God will create a new universe in which righteousness dwells, and His people will reign with Him on the Earth forever. The New Jerusalem is a real city, descending from God, and it will be the eternal home of the redeemed (Revelation 21:1-4; 2 Peter 3:13; Isaiah 66:22).

• We believe that judgment occurs in two phases: an immediate judgment at death, and a final judgment at the end of the age. The righteous are received into Paradise, and the wicked descend into Hell. Then comes the resurrection and final judgment, either at the Judgment Seat of Christ for rewards, or the Great White Throne for eternal sentencing (Hebrews 9:27; Luke 16:22-23; Revelation 20:11-15; 2 Corinthians 5:10).

• We believe there are degrees of reward in Heaven, based on faithfulness, obedience, and suffering for Christ. Each man will receive according to what he has done in the body. The full nature of hell’s gradation is less clear, but God is just, and all punishment will be righteous (1 Corinthians 3:12-15; Luke 19:17-19; Matthew 10:15).

• We believe there is no repentance after death. Judgment is final. No soul gets a second chance. Those who die in their sins are eternally condemned (Hebrews 9:27; Luke 16:25-26; John 8:24).

CIVIL GOVERNMENT AND OBEDIENCE

• We believe that civil government is ordained by God to restrain evil and reward righteousness. As ministers of God, rulers are appointed for justice, law, and order, not for tyranny, control, or lawlessness. Though many are corrupt, the office remains ordained. Government is to be a terror to evil, not to the righteous (Romans 13:1-4; 1 Peter 2:13-14).

• We believe Christians are to submit to governing authorities so long as they do not require disobedience to God. When man’s laws contradict God’s commands, we must obey God rather than men. Civil obedience is right, even in hardship or injustice, when it does not demand sin. Like Paul’s arrest, submission can be used by God to advance the Gospel (Acts 5:29; Romans 13:1-7; Acts 21:33).

• We believe that submission to government does not mean blind allegiance or approval. Christians are to discern, resist evil lawfully, and walk in wisdom. Governments are accountable to God’s moral law. When punished for righteousness, the believer is blessed. When submitting to unrighteous rulers without sinning, the believer glorifies God (1 Peter 2:20; Acts 16:35-40).

• We believe civil disobedience is not only permitted but required when the government commands sin or suppresses obedience to God. From the Hebrew midwives to Daniel, from the apostles to the prophets, we see that faithfulness demands resistance to evil decrees. Believers must never comply with mandates that violate God’s Word (Exodus 1:17; Daniel 6:10; Acts 4:19-20).

• We believe it is never acceptable to sin for the sake of a perceived greater good. Lying, deceiving, or compromising God’s standards to protect the innocent is still sin. Righteous men like Daniel and the three Hebrews accepted death rather than lie or defile themselves. Lying lips are an abomination to the Lord, even under pressure (Proverbs 12:22; Revelation 21:8; Daniel 3:18).

• We believe that nationalism or patriotism can become idolatry. When loyalty to a nation comes anywhere close to rivaling loyalty to Christ, it becomes sin. Political involvement is not wrong per say, but the Gospel must never be sacrificed on the altar of political allegiance or gain. Our identity is not in any earthly kingdom but in Zion, the Kingdom of God and thus whether our nations rise or fall, our true nation is the Kingdom of God. (Hebrews 11:13-16; Matthew 6:33).

• We believe that rebellion and armed resistance are not the calling of the Church. The saints are called to patience, not revolt. To take up the sword is to die by it. True Christian warfare is spiritual, and our weapon is the word of God by the power of the Gospel. While some may serve with integrity in secular roles, our chief mission is to preach Christ and suffer for His name if need be (Revelation 13:10; 2 Corinthians 10:4-5; John 18:36).

• We believe Christians may vote and engage in political activity, so long as it does not align them with evil. Voting for candidates who support the murder of children or the defilement of marriage makes one complicit in their wickedness. Abstaining is sometimes the only righteous option when all choices are evil (Ephesians 5:11; Psalm 94:20-21; 2 John 1:11).

• We believe that civil servants: police, judges, military, are accountable to God for their use of authority. They are to uphold justice and serve the good, not enforce tyranny or evil. When they uphold what is righteous, they are God’s ministers. When they enforce evil, they stand as agents of Caesar and will be judged accordingly (Romans 13:4; Isaiah 10:1-3).

• We believe that our ultimate loyalty belongs to the Kingdom of God. We are citizens of Heaven first, and no earthly nation has our allegiance above Christ. While we seek the good of the land we live in, we do so only in submission to God’s will and truth. We will never compromise the Gospel to save a flag (Philippians 3:20; Jeremiah 29:7; Revelation 2:10).

THE SABBATH AND LAW KEEPING

• We believe that the Sabbath was made for man, not man for the Sabbath. It was a gift of rest, instituted at creation as a pattern, not a prison (Mark 2:27). Though not binding under the New Covenant, it remains wise and good to set aside a day of rest, and Saturday is still the seventh day of the week (Genesis 2:2-3).

• We believe that the Sabbath is ultimately fulfilled in Christ, who is our true rest. The believer enters rest not through law-keeping but through faith in Christ, who has completed the work (Hebrews 4:9-10). Therefore, symbolic Sabbath observance is not required, but neither is it condemned when done with the right heart (Colossians 2:16-17; Galatians 4:9-11).

• We believe that Sunday is not the Sabbath but is traditionally observed as a day of worship. Christians may gather any day. No day makes a man righteous or holy. To elevate one day over another for salvation or righteousness is legalism and spiritual bondage (Romans 14:5-6).

• We believe that observing Sabbaths, feasts, or dietary laws is a matter of conscience, not command. If one abstains from unclean foods or honors symbolic days to better glorify God in his personal life, he does well, but must not impose such convictions on others, nor regard them as salvific or earning righteousness for himself. (1 Timothy 4:3-5; Colossians 2:20-23).

• We believe that ceremonial laws, food laws, feast days, and temple rituals were shadows of things to come. They pointed to Christ and were fulfilled in Him. They are not required under the New Covenant. If practiced, they must be symbolic only, never salvific, because full obedience would require execution for violation. Such as stoning for breaking the Sabbath (Exodus 31:14-15; Numbers 15:32-36) or other capital judgments under the Law (Deuteronomy 13:6-10). This standard of justice can no longer be upheld under civil governments, and therefore any effort to reinstitute these laws for righteousness is to place oneself under condemnation to the laws of the land, and to keep the whole law to be saved, something that is impossible now. (Hebrews 9:10; Colossians 2:17; Galatians 3:10).

• We believe that all foods can be made clean and may be received with thanksgiving and prayer. However, it is not wrong to abstain from certain meats for health, conscience, or spiritual reasons. So long as it is not done in judgment of others or as a standard of false righteousness. We also recognize that many of the foods God once called unclean are, in fact, unclean by design, often carrying parasites, toxins, or waste-processing roles in nature. Thus, the dietary laws were not arbitrary, but wise, and can still be respected as a form of voluntary honor toward God (Acts 10:14-15; 1 Timothy 4:4-5; Leviticus 11).

• We believe that the moral law remains holy and good. The Ten Commandments remain the standard by which the world is judged, though we are not saved by them. The law convicts, condemns, and leads us to Christ. It is our schoolmaster unto Him (Romans 7:12; Galatians 3:24-25).

• We believe that law-keeping has no power to save, sanctify, or justify. It is fruit, not root. If a man seeks to be justified by the law, he has fallen from grace and is a debtor to keep the whole law (Galatians 5:3-4). The believer is saved by grace alone, through faith alone, in Christ alone.

• We reject the belief that Sabbath observance is required under the New Covenant. To bind others to Sabbath law is to return to the yoke of bondage and deny the sufficiency of Christ (Galatians 4:9-11).

• We reject any teaching that keeping the dietary laws, feast days, or Torah rituals makes one more holy or closer to God. These were shadows, not the substance. Christ is the fulfillment of all (Colossians 2:17; Hebrews 10:1).

• We reject the Hebrew Roots movement, Torah observance cults, Sacred Name movements, and all who impose Mosaic law on Gentile believers. These are modern Judaizers, teaching another gospel that cannot save (Acts 15:24; Galatians 1:6-9; 2:4).

• We reject the abuse of Christian liberty to ignore God’s wisdom in Old Testament commands. While not under the Law, we are not to cast off all discipline or despise God's standards for purity, rest, order, and worship (Romans 6:1; 1 Corinthians 10:6).

• We reject the idea that freedom in Christ means lawlessness or disregard for obedience. Grace teaches us to deny ungodliness and to walk in holiness, not to justify sin or rebellion under the banner of liberty (Titus 2:11-14).

CHRISTIAN LIBERTY AND CONSCIENCE

• We believe that Christian liberty is the freedom to pursue righteousness by the Spirit, no longer under the curse of the law. This liberty allows us to exceed what the law could do, not by bondage, but by living unto God in holiness, desiring to please Him from a transformed heart (Galatians 5:1,13; Romans 8:1-4).

• We believe liberty is never a license to sin. Though we are no longer under condemnation this does not mean we cannot willfully depart from the gift given unto us, God still disciplines His people. Some are made sick or die for irreverence (1 Corinthians 11:30), others are delivered unto Satan for correction (1 Corinthians 5:5), and some commit the sin unto death (1 John 5:16). Willful sin can lead to apostasy, from which there is no repentance (Hebrews 6:4-6; 10:26-31).

• We believe that true salvation produces obedience, repentance, and reverence toward God. Not all who claim Christ are truly converted. Those who walk in willful disobedience, excuse sin, or cling to the flesh show no evidence of regeneration (Matthew 7:21-23; John 14:15; Titus 1:16).

• We believe that Christian maturity requires confronting error, not tolerating it. We are commanded to rebuke sin, correct falsehood, and restore the erring in meekness, always guarding our own walk (2 Timothy 4:2; Galatians 6:1; 1 Timothy 5:20).

• We believe that doctrinal or lifestyle errors may sometimes result from ignorance, not rebellion. If a believer is sincerely misled or untaught, correction must come through Scripture. God showed mercy to those who sinned in ignorance, but judged harshly those who sinned presumptuously (Leviticus 4:2; Numbers 15:30; 2 Peter 2:1-3; James 3:1).

• We believe that convictions are not truth, Scripture is. A strong conviction does not make a lie true. Convictions must be tested against the Word of God, and sanctification comes by truth, not feelings. “Thy word is truth” (John 17:17; Psalm 119:105).

• We believe that legalism (adding manmade rules to Scripture) is spiritual abuse. Those who bind others with commands God has not given are lording over the flock. These are false teachers and deceivers, clouds without water, and enemies of liberty (Colossians 2:20-23; 2 Peter 2:17; Matthew 23:4).

• We believe that all doctrines matter. There is no such thing as “non-essential truth.” While not all issues carry the same weight, all errors should be corrected in love. Truth cannot be sacrificed to keep peace, nor can lies be tolerated as acceptable alternatives (Psalm 119:128; Ephesians 4:14-15).

• We believe that believers may live by personal convictions not found in Scripture, if done in faith and not imposed on others. Abstaining from certain foods, holidays, or lifestyle choices may honor God when done in sincerity and humility (Romans 14:1-8).

• We believe that our liberty should never be an excuse to be ungracious or to cause another to sin against their conscience. The weaker brother in 1 Corinthians 8:9-13 is not defined by abstaining or participating, but by one’s motive and discernment. A man may abstain from certain foods or practices out of a desire to honor God and be strong for it. Another may abstain, but out of ignorance or false beliefs not grounded in truth, and this is weakness. Likewise, one may freely partake, believing rightly that the Lord has made all things clean and be strong, while another may do the same to indulge the flesh, and this makes him weak.

• We believe that although the true weaker brother is the one who abstains in ignorance, not understanding that the thing itself is not sinful. Even so, we are not to judge them, nor tempt them to violate their conscience, for this would not be grace, but sin, and in doing so, we sin against Christ (Romans 14:1-6; 1 Corinthians 8:9-13).

• We reject the abuse of liberty to justify sin. Those who claim freedom while walking in willful disobedience are not under grace, they are deceived. “Shall we sin because we are not under the law? God forbid” (Romans 6:1-2,15; Galatians 5:13).

• We reject all forms of hyper-legalism that add to the Gospel. Those who teach that salvation requires Sabbath keeping, dietary restrictions, or dress codes are preaching another gospel. Let them be accursed (Galatians 1:6-9).

• We reject the idea that personal conviction equals truth. If your conviction disagrees with Scripture, it is false. Feelings do not override God’s Word (Proverbs 14:12; 2 Timothy 3:16).

• We reject false liberty that denies obedience. Any gospel that excludes repentance, righteousness, and holiness is not the Gospel of Jesus Christ (Titus 2:11-12; 2 Peter 2:19).