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Princeton Apostolic Church
Articles of Faith
God
God in his essential being is, invisible (John 1:18, I Timothy 1:17) unknowable (Luke 10:22,
Matthew 11:27) immaterial (John 4:24) omnipresent (Psalm 139:7-12) is one in number and
unity (Deuteronomy 6:4) is Father of the universe as Creator / Progenitor ( Isaiah 63:16, 9:6,
Psalm 89:26) and Paternally to humanity as Nurturer and Caregiver (Psalm 103:13, Matthew 9:
6).
The Word is God self-revealing (John.1:1-3), God’s self-disclosure of himself (Hebrew1:1-3,
Isaiah 9:6), God going out from himself (Revelation 5:6,7) God proceeding or emanating, the
one whose “goings forth” have been from of old, from everlasting. (Micah 5:2 Revelation 1:8).
Jesus Christ is the Word become flesh (John 1: 1, 14 Micah 5:2), God manifest in the flesh (I
Timothy 3:16), the image of the invisible God (Colossians 1:15), and in him dwelleth all the
fullness of the Godhead bodily (Colossians 2:9). He is God visible (Hebrews 1:1-3) knowable,
(John. 14:8), approachable (Matthew 11:28-30) touchable (I John. 1:1-3, John. 20:27), is the
revealer of the Father (John. 14:9, 17:6) the only way to the Father (Matthew 11:27, John. 14:6-
8) and the Father revealed (John.10:30, Isaiah.9:6, Revelation 1:8, 11). He is the Alpha and
Omega, the beginning and the ending, the Almighty, which was, and is, and is to come
(Revelation 1:8). He is also complete human (Heb. 2:10-18), the true son of Mary (Matthew 2:1,
Luke 2:33, 34, Gal. 4:4), the second man Adam (I Corinthians 15:47), the last Adam (I
Corinthians 15:45) and the Son of God by both birth (Luke 1:35, Rom. 1:3) and declaration
(Rom. 1:4, Acts 13:33). His victory over death, hell, and the grave (I Corinthians 15:1-4)
elevates the name of Jesus to the position of highest universal authority. The full power and
authority of the Godhead is encapsulated in that name (John 5:43, Philippians 2:9, John 14:13,
14, 26, Acts 4:12).
The Holy Spirit is God indwelling the believer in personal agency, (Jeremiah 31:31-33, Romans
8:9), is one Spirit (I Corinthians 12:13), is the Spirit of Grace, (Hebrews 10:29) , is the Spirit of
God (Romans 8:9) is the Spirit of Jesus (John 14:17, 18, Acts 16:7, II Corinthians 3:17), is the
source of and medium for dispensing God’s grace in the Church Age. (Acts 2:38, I Corinthians
12:l) and is essential for salvation (Acts 2:36-38, 11:14, Romans 8:9).
Man and Salvation
Man - male and female - is made in the image of God (Genesis 1:27; 9:6). This sets him apart
from all other creation (Genesis 1:26a). He is both earthly (Genesis 2:7) and universal (I
Thessalonians 5:23; Hebrews 4:12), and is both finite (I Corinthians 2:11,12) and infinite
(Genesis 2:7).
1. The well-being of man is God’s will (Romans 8:26,27)
2. Man is presently alienated from this well-being due to the transgression of Adam
(Genesis 3:4-6, Rom.3:23). The penalty for sin is death (Genesis 2:17). Thus, the first couple
of the human race died (i.e. were alienated from God) the day they sinned.
3.The human race is represented by two federal heads. Adam is the first federal head of
the human race because humans are descended from him and bear the results of his falleness
and are thus born in sin and shaped in iniquity, (I Corinthians 15:47; Romans 3:23; Romans 5:
12,19).
4. Jesus Christ came as the “second man,” or the “last Adam.” As such, He is the second
“federal head” of the human race (I Corinthians 15:21,22,45; Romans 5:12-21). Christ’s triumph
over sin, death, hell, and the grave (I Corinthians 15:1-4) created a new bridge between God
and man (I Timothy 2:5; Colossians 2:13). This is what salvation is. “Salvation” (gr. soter)
means to make complete, to make whole, to restore, as in total health, body, soul, and spirit
(Hebrews 2:9-11; I Thessalonians 5:23). Thus, both salvation for the soul and divine healing of
the body is a reality in the church. (Exodus 15:26; Matthew 4:23,24; Hebrews 13:8; Isaiah 53:5;
I Peter 2:24; James 5:14-16). However, the body not being yet glorified is still subject to vanity
(Romans 8:20), thus healing is needed. This does not however, nor does Scripture, preclude
the use of human health providers. Further, should the believer die, the soul does not repose
in sleep, but rather the promise is that one who is absent from the body is at once present with
the Lord (II Corinthians 5:6).
5. One becomes the recipient of God’s gift of salvation by obeying the command given on
the birthday of the church: “Then Peter said unto them, Repent and be baptized every one of
you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the
Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even
as many as the Lord our God shall call,” (Acts 2:38,39). Repentance (Luke 13:3; Acts 2:38;
Luke 24:47), being baptized (immersed) in water in the name of Jesus Christ (Acts 2:38; 8:16;
10:48; 19:6). and being filled with the Holy Spirit (Acts 2:38; 8:16; 10:48; 19:6) was the
normative experience in the New Testament and are the essential elements of initial salvation.
This fulfills the birth of water and spirit that Jesus spoke of in John 3:3-5.
6. “Being baptized in” or “with”, “being filled with”, and “receiving” the gift of the Holy Spirit
are all synonymous biblical phrases which describe the same experience. Luke’s description of
this phenomenon is: “They were all filled with Holy Ghost and began to speak with other
tongues (languages) as the Spirit gave them utterance,” (Acts 2:4). While there are a number
of signs that are recorded as accompanying the infilling of the Holy Spirit, the normative New
Testament experience upon the initial receiving of the Holy Spirit included speaking with other
tongues. (Isaiah 28:11,12, Mark 16:17, Acts 2:4 10:48, 11:14, and 19:6, I Corinthians 14:14,
15, 18). Speaking in tongues in Acts 2:4, 10:46, 19:6 and the gift of tongues as explained in I
Corinthians 12 and 14 are the same in essence, but different in use and purpose.
7.This promise of the Holy Ghost was not an “afterthought” nor of secondary importance.
The Old Testament is replete with promises and descriptions of this promise and it clearly plays
a central role in God’s plan for governance of His people (Joel 2:28,29; Isaiah 28:11,12;
Jeremiah 30:31, Hebrews 10:16). Jesus describes it as the “promise of the Father,” which Peter
later reiterates (Luke 24:47; Acts 1:8, Acts 2:33).
The Church
The church is founded by Jesus Christ Himself (Matthew16:18) and is comprised of those who
have believed upon him (John 3:16 and 1:12). Scripture contains various descriptions of the
church, including the body of Christ (I Corinthians 12:12-14, 25:27), the bride of Christ
(Ephesians 5:25-32), a spiritual house (building; Ephesians 2:19-22), an holy nation (I Peter 2:
9), and God’s elect (Colossians 3:12). “Church” literally means “called-out ones.” The first
council describes the church age as “God taking out of the Gentiles a people for His name” (Act
15:14). While the church receives the Old Testament spiritual promises promised to national
Israel, the church is not Israel (Romans 11:25), is not an earthly nation (Hebrews 12:22-23) and
its mission is not to take political and governmental control of the world through evangelism. It is
rather planted in the earth and grows hidden in the hearts of men as opposed to publicly in
political structures (Matthew chapter 13). The overarching purposes of God do, indeed, include
political domination of the earth (Revelation 20:6; I Corinthians 15:24); however, this will be
accomplished at the battle of Armageddon (Revelation 19), not during the Church Age.
1. Mission: The mission of the Church is to be the recipients of, and to carry the good
news of Jesus Christ to the world (Matthew 28:19). This includes bringing to bear every
acceptable resource to the accomplishing of these ends.
2. Mandate: The church is held in tension between its theological mandate (preserving
truth, Jude 3) and its apostolic mandate (disseminating truth, Matthew 28:19), neither of which
is effective, except as done by, and in, the Spirit. Attempting to “do God’s work” minus this
anointing invariably leads to destruction of the polarity and inevitable distortion of both the
church’s mission and identity.
3. Revival: The church is a dynamic, living entity whose motive power is the Spirit.
Discipleship is completely voluntary without coercion. The church is authentically the church
only as it is the incarnation of the mission of God in the earth, which mission is to bring renewed
life - salvation (re-vive-al) to all who will. “And I, if I be lifted up from the earth, will draw all men
unto me” (John. 12:32).
Ordinances
1. Communion: On the night of our Lord’s betrayal, He ate the Passover supper with His
apostles, after which He instituted the sacrament (a sacred practice). “And he took bread, and
gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you:
this do in remembrance of me. Likewise also the cup after supper, saying, This cup is the new
testament in my blood, which is shed for you” (Luke 22:19-20). Jesus’ instruction was “This cup
is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me” (I
Corinthians 11:25). Paul adds that to do so shows forth the Lord’s death until He comes (I
Corinthians 11:26). Paul also provides instructions on how to observe the Lord’s Supper (I
Corinthians 11:23-34). Thus was instituted the use of bread and the fruit of the vine, which are
partaken of literally, as emblems of His broken body and shed blood. While there is no direction
in Scripture as to how often communion is to be taken, many have found that at least annually,
or at special times of need, taking communion has unified and spiritually strengthened the
hearts of God’s people.
2. Footwashing: When the Passover supper was ended, “He riseth from supper and laid
aside his garments; and took a towel, and girded himself. After that he poureth water into a
basin, and began to wash the disciple’s feet, and began to wipe them with the towel wherewith
he was girded” (John 13:4,5) Jesus said, “If I then, your Lord and Master, have washed your
feet; ye also ought to wash one another’s feet. For I have given you an example that ye should
do as I have done to you” (John 13:14,15). The biblical example places footwashing in the
same general time and setting as communion when both are linked to His announcement of His
betrayal by Judas (John 13:1-27; Matthew 26:20-24).
The Individual Believer
A scriptural definition of “believer” includes one who, hearing and accepting the gospel
message and wholeheartedly embracing the object of the good news that is, Jesus, becomes a
follower and disciple. Using biblical definitions, there is no such thing as a believer who is not
also a disciple (Acts 11:26). All believers in scripture were defined as:
1. Filled or baptized with the Spirit: This was the norm, not the exception (Acts 19:1-6) and
was considered standard and essential to being included in Christ and his kingdom (Romans 8:
9). By one Spirit are we all baptized into one body (I Corinthians 12:13)
2. Buried with Christ in water baptism: In Paul’s writing, baptism was the point at which
official initiation into Christ was ascertained to have taken place (Colossians 2:11-14).
Repentance and baptism provides for the remission of sins (Acts 2:38).
3. To be initiated into the body was to be also initiated into Christ’s mission. One cannot
know Christ without embracing His purpose (Luke 19:10), cause (Matthew 28:19, 20; Acts 1:8),
and Lordship (Acts 2:36: I Corinthians 8:6,12:3,1:9).
4. The Mission of the Believer is to, in every facet of individual life, display and proclaim
the good news of God’s love, both by word and deed. Christ was the incarnation of God’s
mission in the earth. Christ cannot be known separate from mission. Likewise, it is impossible to
be a believer and to “know Christ” apart from His mission on the earth. The church environment
is a culture that issues from this mission priority.
5. Implications of the Human Individual as the Temple of God The Bible uses numerous
descriptions for the individual believer. In God’s body, they are “members in particular” (I
Corinthians 12:27). They are also “sons of God,”(I John 3:2) “disciples” (John 15:7,8), “light”
(Matthew 5:16, Ephesians 5:8), “salt” (Matthew 5:13), “saints” (“holy ones”, I Corinthians 1:2,
Romans 1:7), “vessels” (I Thessalonians 4:4), and “the temple of God” (Ephesians 2:20-22, I
Corinthians 3:16). Much of the epistolic content of the New Testament is devoted to expanding
on the implication of the individual as the temple of God. As a temple they are to be “set apart”
only for the holy purposes of God. The human spirit is set apart “from,” as well as “to.” For
example, it is to be set apart from all that is profane – all hatred, bitterness, unthankfulness,
idolatry and such like… In contrast, it is to set apart to the holy purposes of worship (John 4:23-
24, Phil. 3:3), thanksgiving (Ephesians 5:20), reverence, and prayer (Philippians 4:6,
Ephesians 6:18). The soul/mind/emotions are likewise to be set apart from licentiousness, evil
thoughts, dishonesty, etc., and set apart to purity, beauty, charity, honesty, etc. The five
senses are to be carefully guarded as to what enters and is allowed to reside in the mind and
what is allowed to stimulate the emotions to act (Philippians 4:8, II Peter 3:1,2). Hence, Paul’s
admonition to put on the “helmet of salvation” that protects the mind (Ephesians 6:17). As a
manifestation of his ethical standards, David declared, “I will set no wicked thing before my
eyes,” (Psalms 101:3). These principles in practical living include separation from the general
historical and cultural milieu of worldly entertainment and adulation of flesh, regardless of its
origin or form, all of which runs counter, in virtually every way, to the vibrancy, power,
wholesomeness, and triumph of God’s holiness. The believer abstains from purveyors of all
such, including, but not limited to, prurient print material, unclean musical acts and songs, and
musical productions (I Corinthians 15:33), Hollywood-style movies, and television, worldly
sports, improper internet content, and all other forms and mediums of such (Deuteronomy 7:26).
The body of the believer is specifically identified by scripture as being the temple of the Holy
Ghost (I Corinthians 3:16,17 6:19,20). The body is to always be carefully and modestly clothed,
(I Timothy 2:9) reserved to the glory of God, not used for the glory of the flesh (I Corinthians 3:
17). Adulation of flesh is a form of idolatry; that is, to worship the temple rather than the God of
the temple. To glory in men in any situation, whether religious, theatre, or sporting events, is a
conflict with scripture, (I Corinthians 3:21). “He delighteth not in the strength of the horse: he
taketh not pleasure in the legs of a man. The Lord taketh pleasure in them that fear him, in
those that hope in his mercy,” (Psalms 147:10,11). Believers are to adorn the doctrine of God,
our Savior, in all things (Titus 2:10). In contrast to the teaching of the ancient Greeks, and
later,the Gnostics, the Bible does not teach that the human body is evil, nor that it is an
impediment to spirituality. Instead, it is God’s habitation from which and through which He
conveys His glory to the world (Matthew 5:16). As one would expect, God’s dwelling is sacred (I
Kings 9:3, I Corinthians 3:16,17) and therefore is to be separated from all other uses as well as
all uncleanness, immorality, sexual impurity, illicit lust, and all porneia (Romans 1:27-32). Any or
all sexual impurity defiles the temple of God (I Corinthians 3:17). Any activity which lends itself
to the accommodation or temptation to such is to be avoided, including sensual dress, dancing,
mixed swimming, and attendance at places and events which accommodate such (I Peter 2:11).
In addition, other abuses of the body such as gluttony (Proverbs 23:1-3,23), any substance
addiction, or acts of uncleanness contrary to the spirit and word of the Bible, such as gambling,
use of tobacco and alcoholism (I Corinthians 6:9,10, Galatians 5:21), and any other actions
which run counter to the sacred separation of that (Revelation 21:8) which is dedicated only to
holy uses (I Corinthians 6:11,12, II Corinthians 7:1). Sexual relationships are intended for and
acceptable only within the bounds of marriage (Hebrews 13:4). Marriage is ordained of God
(Matthew 19:5,6) and is God’s provision for avoidance of sexual immorality (I Corinthians 7:9)
as well as being a cornerstone of all civilization (Genesis 2:18, 21-24). The glory
(Romans 2:10) of the male believer is manifested, among other ways, in lifting holy hands as an
holy act to God (I Timothy 2:8). The glory of the female believer is manifested, among other
ways, through the emanation of the divine glory in her appearance (I Peter 3:3,4). All artifice is
viewed as obstruction to her authentic beauty and is to be avoided (I Timothy 2:9,10). Jewelry,
(I Timothy 2:9), make-up, (II Kings 9:3) dyes, and any other artificiality, as well as immodest
apparel, are viewed as attempts to artificially induce beauty (Isaiah 3:16-24 RSV, I Peter 3:1-5)
and replace the lost glow of God’s glory as seen in the face of the believer as well as in the
heavens. All this is Scripturally associated with Jezebel, who is both an Old Testament (I Kings
18:4, 19:1-2, II Kings 9:7,30), as well as New Testament, example of seduction and artificiality
(Revelation 2:20,22). Thus, “cosmetics,” derived from “cosmos” (arrangement, as in the
universe) are attempts to “make-up” the sparkle and glow, which is normative in the presence
of the living God as well as within the believer (Philippians 2:15).
6.Believers as the Image of God Mankind requires both feminine and masculine gender to
complete the role as revealer of God’s image, that is, being made in the image of God (Genesis
1:27). Thus, Scripture is firmly consistent in its insistence on maintaining feminine/masculine
distinctions. This is done in numerous ways, ranging from repeated explanations of the order of
nature (I Corinthians 15:38-41; I Corinthians 11:3), including sexual relations being normative
between male and female (Genesis 2:24, 4:1,2; Proverbs 18:22), to injunctions concerning
dress, and distinctions between things which are associated with men versus things which are
associated with women I Corinthians 6:9, Deuteronomy 22:5, I Corinthians 11:4,5, 14,15).
Pants, for example, scripturally and historically are equivalent to “girding up the loins like a
man” (Job 38:3), something women did not do (Deuteronomy 22:5). Included in these
distinctions were occupations and activities which were masculine as opposed to those
considered feminine (I Timothy 5:14; Titus 2:4,5 and Titus 2:6-8). Hair is also an outward
distinctive which Scripture utilizes to display this principle. Cut hair for masculine (I Corinthians
11:4, 13), uncut hair for feminine (I Corinthians 11:5,6,14), are also examples utilized to
emphasize this principle (I Corinthians 11:7-9). Even in the liberty, freedom, and gender
equivalency of New Testament birth of the Spirit and ministry, (Galatians 3:28; Ephesians 2:
15,16) Paul firmly delineates equality in ministry as a separate thing from destruction of
feminine and masculine distinctions (Acts 2:17,18). He insists that women and men, though
both can be equally anointed, (Acts 21:9; I Corinthians 12:10) nevertheless are to maintain
their order and gender distinction outwardly by man’s cut hair and the woman’s uncut hair (I
Corinthians 11:13-15). These guidelines clearly cannot be dismissed as local cultural biases of
days gone by. Nor can they be classified as parochial issues germane only to a certain day or
time. They are, instead, connected to the permanent ground and order of Creation and should
not be abrogated due to whim and fancy of a worldly society.
7. The Minister Ministers of Christ are defined biblically as “stewards of the mysteries of
God” (I Corinthians 4:1). A steward’s responsibilities are two-fold: he is both protector and
investor of the owner’s goods which are left in his care. He is first responsible to protect the
revealed truths of God’s Word, which make up the biblical doctrine of the Church. These
responsibilities include taking care for the doctrine, maintenance of the focus of the Church on
the Father’s mission, and preserving the prophetic, living, guiding, Spirit of revelation within the
church (Jude 3, Titus 1:9, 2:1, 7, I Timothy 4:16, II Timothy 1:13 Matthew 24:42-51). He guards,
steers, and watches (Acts 27:11). Secondly, the minister not only must protect, but must also
invest the Father’s “goods”, earning an increase on the investment. In this regard, he must
nurture the flock, tend it, labor, toil, (I Peter 5:5) and produce growth and a return on
investment (Matthew 25:14-30). In the church, this return takes form as growth in the body,
both quantitatively and qualitatively.
The Sanctity of Human Life and the Family
Man alone of all things, sentient and non-sentient, is made in the image of God. As such his life
is precious above all other. Thus, the taking of human life in any way is fraught with complexity
(Exodus 20:13; Genesis 4:8-10; Numbers 35:6,12). Consequently, we acknowledge the right of
our members to serve their country as conscientious objectors, not as members of lesser
courage or constancy, but rather to serve with honor in capacities that, though demanding the
highest loyalty and commitment, nevertheless honor their convictions in these matters (Romans
14:22).
Further, whereas the Bible acknowledges God as the author of life, and involved in the creation
of new life (Jeremiah 1:5; Psalms 139:13-16; Isaiah 44:24), and whereas each individual bears
the image of God, aborting such life is not only fatal to the victim, but sinful, debilitating to the
survivors, and to society at large.
1. The optimum environment for society is the family. In observing not only life, but the
quality of life of each individual, we understand the optimum environment for the growth,
nurture, and well-being of each member of society is the biblical model of the family. This
comprises one man and one woman as husband and wife, (Genesis 2:24; Matthew 19:4-9;
Ephesians 5:22-25,28) married in accordance with law and biblical guidelines, an includes all
the offspring of such a couple, whether biological or adopted (Psalms 127:3; James 1:27;
Leviticus 14:29). The extended family is comprised of those relatives of blood and marriage
resulting from the lawful union of a man and woman (Lev. 25:25; Numbers 27:6-11; Judges 18:
19; Acts 10:2,11-14, 16:31,32). The family is the foundational social institution for the
maintenance of an ordered society.
2. Man’s being at the time of death: Being made in the image of God, man’s being
transcends the finite constraints of time, matter, and space. Thus, man’s soul/spirit is infinite,
eternal, and does not cease to exist. At physical death the body is separated from the
soul/spirit (Ecclesiastes 12:7). The body remains in the grave, the soul/spirit remains conscious
and immediately find either its abode reunited with God (II Corinthians 5:6-8) or, if having died
apart from Christ and without salvation, experiences undesirable eternal separation /damnation
from God (Luke 16:22-25). When a believer dies, his/her soul/spirit is conscious and alive, and
immediately in the presence of God (II Corinthians 5:8).
3. There is a resurrection of all human beings, “every man in his order” (I Corinthians 15:
20-23). The righteous shall be clothed with a new house, a body which is celestial rather that
terrestrial (II Corinthians 5:1-8).
4. Every human being will stand in judgment before God. There is an inalterable moral
compass in the universe based on the divine character and attributes of God. By this standard
all human actions and decisions of all individuals will be judged. The line was drawn for the
human race when this moral compass was given to the world through the Law of Moses
(Exodus 20:1-21). Succeeding death, every human will stand in judgment before God (Hebrews
9:27; Acts 17:31; Jeremiah 17:10; Revelation 20:12).
5. The foundation of the universe has reason and purpose. All of the above is indicative
that human history, as well as the history of the universe, has meaning. At the foundation of the
universe, stands reason. Thus, man is neither the product of fate nor serendipitous, random
chance, but rather the result of reason (II Timothy 1:9).
Tithing
Tithing was not only a tenth of one’s increase, but was also the first tenth of firstfruits.
Beginning with the days of Creation, belonging to, and thus being holy unto the Lord, the idea
of firstfruits is established from the very beginning. It is seen again in Genesis in Abraham
paying tithes to Melchizedek (Genesis 14:18-20, Hebrews 7:4-10). Following this, Jacob also
tithed, (Genesis 28:22) as did Israel in tithing to the Levites, (Numbers 18:21,22) and Jesus
endorsed it as something which should be routine (Matthew 23:23). Witholding any part of the
tithe was to rob God (Malachi 3:8-10). Giving to the Lord is a privilege belonging to his people.
The motive for giving is love and an awareness that whatever one possesses, it is in fact, a
possession of the Master and that we are merely His stewards. Cheerful giving is the knowledge
that God will meet each need. (II Corinthians 9:7)
Public School Activities
We disapprove of school students attending shows, dances, dancing classes, theaters,
engaging in school activities against their religious scruples, and being forced to dress in any
way which immodestly exposes the body.
We disapprove of school students being forced to take coeducational classes which involve
boys and girls being mixed together in swimming, calisthenics, and other mixed athletics while
clothed in unsuitable attire which immodestly exposes the body.
We disapprove of school students being forced to take any classes, in which, under the guise
of health classes or otherwise, sex education is taught coeducationally or films or lectures are
given that promote amoral, immoral, or unnatural behavior.
We disapprove of school students being forced to be taught by or listen to those who promote
or advocate sexual activity of any kind other than that within the bonds of the marriage
relationship of husband and wife.
Marriage and Divorce
“Whosoever shall put away his wife, except it be for fornication, and shall marry another,
commiteth adultery” (Matthew 19:9, 5:32). A right to divorce includes a right for the innocent
party to remarry only in the Lord.
The Bible
The Bible is inspired of God and is the infallible Word of God. “All scripture is given by
inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in
righteousness” (II Timothy 3:16). The King James Version shall be the official version used in
the development of all materials or programs of this fellowship.
Secret Societies, etc.
Based upon the Scriptures, we hold that Christians should have no connections with secret
societies, organizations or bodies wherein fellowship with unbelievers is bound by an oath
(James 5:12; II Corinthians 6:14-18).
God
God in his essential being is, invisible (John 1:18, I Timothy 1:17) unknowable (Luke 10:22,
Matthew 11:27) immaterial (John 4:24) omnipresent (Psalm 139:7-12) is one in number and
unity (Deuteronomy 6:4) is Father of the universe as Creator / Progenitor ( Isaiah 63:16, 9:6,
Psalm 89:26) and Paternally to humanity as Nurturer and Caregiver (Psalm 103:13, Matthew 9:
6).
The Word is God self-revealing (John.1:1-3), God’s self-disclosure of himself (Hebrew1:1-3,
Isaiah 9:6), God going out from himself (Revelation 5:6,7) God proceeding or emanating, the
one whose “goings forth” have been from of old, from everlasting. (Micah 5:2 Revelation 1:8).
Jesus Christ is the Word become flesh (John 1: 1, 14 Micah 5:2), God manifest in the flesh (I
Timothy 3:16), the image of the invisible God (Colossians 1:15), and in him dwelleth all the
fullness of the Godhead bodily (Colossians 2:9). He is God visible (Hebrews 1:1-3) knowable,
(John. 14:8), approachable (Matthew 11:28-30) touchable (I John. 1:1-3, John. 20:27), is the
revealer of the Father (John. 14:9, 17:6) the only way to the Father (Matthew 11:27, John. 14:6-
8) and the Father revealed (John.10:30, Isaiah.9:6, Revelation 1:8, 11). He is the Alpha and
Omega, the beginning and the ending, the Almighty, which was, and is, and is to come
(Revelation 1:8). He is also complete human (Heb. 2:10-18), the true son of Mary (Matthew 2:1,
Luke 2:33, 34, Gal. 4:4), the second man Adam (I Corinthians 15:47), the last Adam (I
Corinthians 15:45) and the Son of God by both birth (Luke 1:35, Rom. 1:3) and declaration
(Rom. 1:4, Acts 13:33). His victory over death, hell, and the grave (I Corinthians 15:1-4)
elevates the name of Jesus to the position of highest universal authority. The full power and
authority of the Godhead is encapsulated in that name (John 5:43, Philippians 2:9, John 14:13,
14, 26, Acts 4:12).
The Holy Spirit is God indwelling the believer in personal agency, (Jeremiah 31:31-33, Romans
8:9), is one Spirit (I Corinthians 12:13), is the Spirit of Grace, (Hebrews 10:29) , is the Spirit of
God (Romans 8:9) is the Spirit of Jesus (John 14:17, 18, Acts 16:7, II Corinthians 3:17), is the
source of and medium for dispensing God’s grace in the Church Age. (Acts 2:38, I Corinthians
12:l) and is essential for salvation (Acts 2:36-38, 11:14, Romans 8:9).
Man and Salvation
Man - male and female - is made in the image of God (Genesis 1:27; 9:6). This sets him apart
from all other creation (Genesis 1:26a). He is both earthly (Genesis 2:7) and universal (I
Thessalonians 5:23; Hebrews 4:12), and is both finite (I Corinthians 2:11,12) and infinite
(Genesis 2:7).
1. The well-being of man is God’s will (Romans 8:26,27)
2. Man is presently alienated from this well-being due to the transgression of Adam
(Genesis 3:4-6, Rom.3:23). The penalty for sin is death (Genesis 2:17). Thus, the first couple
of the human race died (i.e. were alienated from God) the day they sinned.
3.The human race is represented by two federal heads. Adam is the first federal head of
the human race because humans are descended from him and bear the results of his falleness
and are thus born in sin and shaped in iniquity, (I Corinthians 15:47; Romans 3:23; Romans 5:
12,19).
4. Jesus Christ came as the “second man,” or the “last Adam.” As such, He is the second
“federal head” of the human race (I Corinthians 15:21,22,45; Romans 5:12-21). Christ’s triumph
over sin, death, hell, and the grave (I Corinthians 15:1-4) created a new bridge between God
and man (I Timothy 2:5; Colossians 2:13). This is what salvation is. “Salvation” (gr. soter)
means to make complete, to make whole, to restore, as in total health, body, soul, and spirit
(Hebrews 2:9-11; I Thessalonians 5:23). Thus, both salvation for the soul and divine healing of
the body is a reality in the church. (Exodus 15:26; Matthew 4:23,24; Hebrews 13:8; Isaiah 53:5;
I Peter 2:24; James 5:14-16). However, the body not being yet glorified is still subject to vanity
(Romans 8:20), thus healing is needed. This does not however, nor does Scripture, preclude
the use of human health providers. Further, should the believer die, the soul does not repose
in sleep, but rather the promise is that one who is absent from the body is at once present with
the Lord (II Corinthians 5:6).
5. One becomes the recipient of God’s gift of salvation by obeying the command given on
the birthday of the church: “Then Peter said unto them, Repent and be baptized every one of
you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the
Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even
as many as the Lord our God shall call,” (Acts 2:38,39). Repentance (Luke 13:3; Acts 2:38;
Luke 24:47), being baptized (immersed) in water in the name of Jesus Christ (Acts 2:38; 8:16;
10:48; 19:6). and being filled with the Holy Spirit (Acts 2:38; 8:16; 10:48; 19:6) was the
normative experience in the New Testament and are the essential elements of initial salvation.
This fulfills the birth of water and spirit that Jesus spoke of in John 3:3-5.
6. “Being baptized in” or “with”, “being filled with”, and “receiving” the gift of the Holy Spirit
are all synonymous biblical phrases which describe the same experience. Luke’s description of
this phenomenon is: “They were all filled with Holy Ghost and began to speak with other
tongues (languages) as the Spirit gave them utterance,” (Acts 2:4). While there are a number
of signs that are recorded as accompanying the infilling of the Holy Spirit, the normative New
Testament experience upon the initial receiving of the Holy Spirit included speaking with other
tongues. (Isaiah 28:11,12, Mark 16:17, Acts 2:4 10:48, 11:14, and 19:6, I Corinthians 14:14,
15, 18). Speaking in tongues in Acts 2:4, 10:46, 19:6 and the gift of tongues as explained in I
Corinthians 12 and 14 are the same in essence, but different in use and purpose.
7.This promise of the Holy Ghost was not an “afterthought” nor of secondary importance.
The Old Testament is replete with promises and descriptions of this promise and it clearly plays
a central role in God’s plan for governance of His people (Joel 2:28,29; Isaiah 28:11,12;
Jeremiah 30:31, Hebrews 10:16). Jesus describes it as the “promise of the Father,” which Peter
later reiterates (Luke 24:47; Acts 1:8, Acts 2:33).
The Church
The church is founded by Jesus Christ Himself (Matthew16:18) and is comprised of those who
have believed upon him (John 3:16 and 1:12). Scripture contains various descriptions of the
church, including the body of Christ (I Corinthians 12:12-14, 25:27), the bride of Christ
(Ephesians 5:25-32), a spiritual house (building; Ephesians 2:19-22), an holy nation (I Peter 2:
9), and God’s elect (Colossians 3:12). “Church” literally means “called-out ones.” The first
council describes the church age as “God taking out of the Gentiles a people for His name” (Act
15:14). While the church receives the Old Testament spiritual promises promised to national
Israel, the church is not Israel (Romans 11:25), is not an earthly nation (Hebrews 12:22-23) and
its mission is not to take political and governmental control of the world through evangelism. It is
rather planted in the earth and grows hidden in the hearts of men as opposed to publicly in
political structures (Matthew chapter 13). The overarching purposes of God do, indeed, include
political domination of the earth (Revelation 20:6; I Corinthians 15:24); however, this will be
accomplished at the battle of Armageddon (Revelation 19), not during the Church Age.
1. Mission: The mission of the Church is to be the recipients of, and to carry the good
news of Jesus Christ to the world (Matthew 28:19). This includes bringing to bear every
acceptable resource to the accomplishing of these ends.
2. Mandate: The church is held in tension between its theological mandate (preserving
truth, Jude 3) and its apostolic mandate (disseminating truth, Matthew 28:19), neither of which
is effective, except as done by, and in, the Spirit. Attempting to “do God’s work” minus this
anointing invariably leads to destruction of the polarity and inevitable distortion of both the
church’s mission and identity.
3. Revival: The church is a dynamic, living entity whose motive power is the Spirit.
Discipleship is completely voluntary without coercion. The church is authentically the church
only as it is the incarnation of the mission of God in the earth, which mission is to bring renewed
life - salvation (re-vive-al) to all who will. “And I, if I be lifted up from the earth, will draw all men
unto me” (John. 12:32).
Ordinances
1. Communion: On the night of our Lord’s betrayal, He ate the Passover supper with His
apostles, after which He instituted the sacrament (a sacred practice). “And he took bread, and
gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you:
this do in remembrance of me. Likewise also the cup after supper, saying, This cup is the new
testament in my blood, which is shed for you” (Luke 22:19-20). Jesus’ instruction was “This cup
is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me” (I
Corinthians 11:25). Paul adds that to do so shows forth the Lord’s death until He comes (I
Corinthians 11:26). Paul also provides instructions on how to observe the Lord’s Supper (I
Corinthians 11:23-34). Thus was instituted the use of bread and the fruit of the vine, which are
partaken of literally, as emblems of His broken body and shed blood. While there is no direction
in Scripture as to how often communion is to be taken, many have found that at least annually,
or at special times of need, taking communion has unified and spiritually strengthened the
hearts of God’s people.
2. Footwashing: When the Passover supper was ended, “He riseth from supper and laid
aside his garments; and took a towel, and girded himself. After that he poureth water into a
basin, and began to wash the disciple’s feet, and began to wipe them with the towel wherewith
he was girded” (John 13:4,5) Jesus said, “If I then, your Lord and Master, have washed your
feet; ye also ought to wash one another’s feet. For I have given you an example that ye should
do as I have done to you” (John 13:14,15). The biblical example places footwashing in the
same general time and setting as communion when both are linked to His announcement of His
betrayal by Judas (John 13:1-27; Matthew 26:20-24).
The Individual Believer
A scriptural definition of “believer” includes one who, hearing and accepting the gospel
message and wholeheartedly embracing the object of the good news that is, Jesus, becomes a
follower and disciple. Using biblical definitions, there is no such thing as a believer who is not
also a disciple (Acts 11:26). All believers in scripture were defined as:
1. Filled or baptized with the Spirit: This was the norm, not the exception (Acts 19:1-6) and
was considered standard and essential to being included in Christ and his kingdom (Romans 8:
9). By one Spirit are we all baptized into one body (I Corinthians 12:13)
2. Buried with Christ in water baptism: In Paul’s writing, baptism was the point at which
official initiation into Christ was ascertained to have taken place (Colossians 2:11-14).
Repentance and baptism provides for the remission of sins (Acts 2:38).
3. To be initiated into the body was to be also initiated into Christ’s mission. One cannot
know Christ without embracing His purpose (Luke 19:10), cause (Matthew 28:19, 20; Acts 1:8),
and Lordship (Acts 2:36: I Corinthians 8:6,12:3,1:9).
4. The Mission of the Believer is to, in every facet of individual life, display and proclaim
the good news of God’s love, both by word and deed. Christ was the incarnation of God’s
mission in the earth. Christ cannot be known separate from mission. Likewise, it is impossible to
be a believer and to “know Christ” apart from His mission on the earth. The church environment
is a culture that issues from this mission priority.
5. Implications of the Human Individual as the Temple of God The Bible uses numerous
descriptions for the individual believer. In God’s body, they are “members in particular” (I
Corinthians 12:27). They are also “sons of God,”(I John 3:2) “disciples” (John 15:7,8), “light”
(Matthew 5:16, Ephesians 5:8), “salt” (Matthew 5:13), “saints” (“holy ones”, I Corinthians 1:2,
Romans 1:7), “vessels” (I Thessalonians 4:4), and “the temple of God” (Ephesians 2:20-22, I
Corinthians 3:16). Much of the epistolic content of the New Testament is devoted to expanding
on the implication of the individual as the temple of God. As a temple they are to be “set apart”
only for the holy purposes of God. The human spirit is set apart “from,” as well as “to.” For
example, it is to be set apart from all that is profane – all hatred, bitterness, unthankfulness,
idolatry and such like… In contrast, it is to set apart to the holy purposes of worship (John 4:23-
24, Phil. 3:3), thanksgiving (Ephesians 5:20), reverence, and prayer (Philippians 4:6,
Ephesians 6:18). The soul/mind/emotions are likewise to be set apart from licentiousness, evil
thoughts, dishonesty, etc., and set apart to purity, beauty, charity, honesty, etc. The five
senses are to be carefully guarded as to what enters and is allowed to reside in the mind and
what is allowed to stimulate the emotions to act (Philippians 4:8, II Peter 3:1,2). Hence, Paul’s
admonition to put on the “helmet of salvation” that protects the mind (Ephesians 6:17). As a
manifestation of his ethical standards, David declared, “I will set no wicked thing before my
eyes,” (Psalms 101:3). These principles in practical living include separation from the general
historical and cultural milieu of worldly entertainment and adulation of flesh, regardless of its
origin or form, all of which runs counter, in virtually every way, to the vibrancy, power,
wholesomeness, and triumph of God’s holiness. The believer abstains from purveyors of all
such, including, but not limited to, prurient print material, unclean musical acts and songs, and
musical productions (I Corinthians 15:33), Hollywood-style movies, and television, worldly
sports, improper internet content, and all other forms and mediums of such (Deuteronomy 7:26).
The body of the believer is specifically identified by scripture as being the temple of the Holy
Ghost (I Corinthians 3:16,17 6:19,20). The body is to always be carefully and modestly clothed,
(I Timothy 2:9) reserved to the glory of God, not used for the glory of the flesh (I Corinthians 3:
17). Adulation of flesh is a form of idolatry; that is, to worship the temple rather than the God of
the temple. To glory in men in any situation, whether religious, theatre, or sporting events, is a
conflict with scripture, (I Corinthians 3:21). “He delighteth not in the strength of the horse: he
taketh not pleasure in the legs of a man. The Lord taketh pleasure in them that fear him, in
those that hope in his mercy,” (Psalms 147:10,11). Believers are to adorn the doctrine of God,
our Savior, in all things (Titus 2:10). In contrast to the teaching of the ancient Greeks, and
later,the Gnostics, the Bible does not teach that the human body is evil, nor that it is an
impediment to spirituality. Instead, it is God’s habitation from which and through which He
conveys His glory to the world (Matthew 5:16). As one would expect, God’s dwelling is sacred (I
Kings 9:3, I Corinthians 3:16,17) and therefore is to be separated from all other uses as well as
all uncleanness, immorality, sexual impurity, illicit lust, and all porneia (Romans 1:27-32). Any or
all sexual impurity defiles the temple of God (I Corinthians 3:17). Any activity which lends itself
to the accommodation or temptation to such is to be avoided, including sensual dress, dancing,
mixed swimming, and attendance at places and events which accommodate such (I Peter 2:11).
In addition, other abuses of the body such as gluttony (Proverbs 23:1-3,23), any substance
addiction, or acts of uncleanness contrary to the spirit and word of the Bible, such as gambling,
use of tobacco and alcoholism (I Corinthians 6:9,10, Galatians 5:21), and any other actions
which run counter to the sacred separation of that (Revelation 21:8) which is dedicated only to
holy uses (I Corinthians 6:11,12, II Corinthians 7:1). Sexual relationships are intended for and
acceptable only within the bounds of marriage (Hebrews 13:4). Marriage is ordained of God
(Matthew 19:5,6) and is God’s provision for avoidance of sexual immorality (I Corinthians 7:9)
as well as being a cornerstone of all civilization (Genesis 2:18, 21-24). The glory
(Romans 2:10) of the male believer is manifested, among other ways, in lifting holy hands as an
holy act to God (I Timothy 2:8). The glory of the female believer is manifested, among other
ways, through the emanation of the divine glory in her appearance (I Peter 3:3,4). All artifice is
viewed as obstruction to her authentic beauty and is to be avoided (I Timothy 2:9,10). Jewelry,
(I Timothy 2:9), make-up, (II Kings 9:3) dyes, and any other artificiality, as well as immodest
apparel, are viewed as attempts to artificially induce beauty (Isaiah 3:16-24 RSV, I Peter 3:1-5)
and replace the lost glow of God’s glory as seen in the face of the believer as well as in the
heavens. All this is Scripturally associated with Jezebel, who is both an Old Testament (I Kings
18:4, 19:1-2, II Kings 9:7,30), as well as New Testament, example of seduction and artificiality
(Revelation 2:20,22). Thus, “cosmetics,” derived from “cosmos” (arrangement, as in the
universe) are attempts to “make-up” the sparkle and glow, which is normative in the presence
of the living God as well as within the believer (Philippians 2:15).
6.Believers as the Image of God Mankind requires both feminine and masculine gender to
complete the role as revealer of God’s image, that is, being made in the image of God (Genesis
1:27). Thus, Scripture is firmly consistent in its insistence on maintaining feminine/masculine
distinctions. This is done in numerous ways, ranging from repeated explanations of the order of
nature (I Corinthians 15:38-41; I Corinthians 11:3), including sexual relations being normative
between male and female (Genesis 2:24, 4:1,2; Proverbs 18:22), to injunctions concerning
dress, and distinctions between things which are associated with men versus things which are
associated with women I Corinthians 6:9, Deuteronomy 22:5, I Corinthians 11:4,5, 14,15).
Pants, for example, scripturally and historically are equivalent to “girding up the loins like a
man” (Job 38:3), something women did not do (Deuteronomy 22:5). Included in these
distinctions were occupations and activities which were masculine as opposed to those
considered feminine (I Timothy 5:14; Titus 2:4,5 and Titus 2:6-8). Hair is also an outward
distinctive which Scripture utilizes to display this principle. Cut hair for masculine (I Corinthians
11:4, 13), uncut hair for feminine (I Corinthians 11:5,6,14), are also examples utilized to
emphasize this principle (I Corinthians 11:7-9). Even in the liberty, freedom, and gender
equivalency of New Testament birth of the Spirit and ministry, (Galatians 3:28; Ephesians 2:
15,16) Paul firmly delineates equality in ministry as a separate thing from destruction of
feminine and masculine distinctions (Acts 2:17,18). He insists that women and men, though
both can be equally anointed, (Acts 21:9; I Corinthians 12:10) nevertheless are to maintain
their order and gender distinction outwardly by man’s cut hair and the woman’s uncut hair (I
Corinthians 11:13-15). These guidelines clearly cannot be dismissed as local cultural biases of
days gone by. Nor can they be classified as parochial issues germane only to a certain day or
time. They are, instead, connected to the permanent ground and order of Creation and should
not be abrogated due to whim and fancy of a worldly society.
7. The Minister Ministers of Christ are defined biblically as “stewards of the mysteries of
God” (I Corinthians 4:1). A steward’s responsibilities are two-fold: he is both protector and
investor of the owner’s goods which are left in his care. He is first responsible to protect the
revealed truths of God’s Word, which make up the biblical doctrine of the Church. These
responsibilities include taking care for the doctrine, maintenance of the focus of the Church on
the Father’s mission, and preserving the prophetic, living, guiding, Spirit of revelation within the
church (Jude 3, Titus 1:9, 2:1, 7, I Timothy 4:16, II Timothy 1:13 Matthew 24:42-51). He guards,
steers, and watches (Acts 27:11). Secondly, the minister not only must protect, but must also
invest the Father’s “goods”, earning an increase on the investment. In this regard, he must
nurture the flock, tend it, labor, toil, (I Peter 5:5) and produce growth and a return on
investment (Matthew 25:14-30). In the church, this return takes form as growth in the body,
both quantitatively and qualitatively.
The Sanctity of Human Life and the Family
Man alone of all things, sentient and non-sentient, is made in the image of God. As such his life
is precious above all other. Thus, the taking of human life in any way is fraught with complexity
(Exodus 20:13; Genesis 4:8-10; Numbers 35:6,12). Consequently, we acknowledge the right of
our members to serve their country as conscientious objectors, not as members of lesser
courage or constancy, but rather to serve with honor in capacities that, though demanding the
highest loyalty and commitment, nevertheless honor their convictions in these matters (Romans
14:22).
Further, whereas the Bible acknowledges God as the author of life, and involved in the creation
of new life (Jeremiah 1:5; Psalms 139:13-16; Isaiah 44:24), and whereas each individual bears
the image of God, aborting such life is not only fatal to the victim, but sinful, debilitating to the
survivors, and to society at large.
1. The optimum environment for society is the family. In observing not only life, but the
quality of life of each individual, we understand the optimum environment for the growth,
nurture, and well-being of each member of society is the biblical model of the family. This
comprises one man and one woman as husband and wife, (Genesis 2:24; Matthew 19:4-9;
Ephesians 5:22-25,28) married in accordance with law and biblical guidelines, an includes all
the offspring of such a couple, whether biological or adopted (Psalms 127:3; James 1:27;
Leviticus 14:29). The extended family is comprised of those relatives of blood and marriage
resulting from the lawful union of a man and woman (Lev. 25:25; Numbers 27:6-11; Judges 18:
19; Acts 10:2,11-14, 16:31,32). The family is the foundational social institution for the
maintenance of an ordered society.
2. Man’s being at the time of death: Being made in the image of God, man’s being
transcends the finite constraints of time, matter, and space. Thus, man’s soul/spirit is infinite,
eternal, and does not cease to exist. At physical death the body is separated from the
soul/spirit (Ecclesiastes 12:7). The body remains in the grave, the soul/spirit remains conscious
and immediately find either its abode reunited with God (II Corinthians 5:6-8) or, if having died
apart from Christ and without salvation, experiences undesirable eternal separation /damnation
from God (Luke 16:22-25). When a believer dies, his/her soul/spirit is conscious and alive, and
immediately in the presence of God (II Corinthians 5:8).
3. There is a resurrection of all human beings, “every man in his order” (I Corinthians 15:
20-23). The righteous shall be clothed with a new house, a body which is celestial rather that
terrestrial (II Corinthians 5:1-8).
4. Every human being will stand in judgment before God. There is an inalterable moral
compass in the universe based on the divine character and attributes of God. By this standard
all human actions and decisions of all individuals will be judged. The line was drawn for the
human race when this moral compass was given to the world through the Law of Moses
(Exodus 20:1-21). Succeeding death, every human will stand in judgment before God (Hebrews
9:27; Acts 17:31; Jeremiah 17:10; Revelation 20:12).
5. The foundation of the universe has reason and purpose. All of the above is indicative
that human history, as well as the history of the universe, has meaning. At the foundation of the
universe, stands reason. Thus, man is neither the product of fate nor serendipitous, random
chance, but rather the result of reason (II Timothy 1:9).
Tithing
Tithing was not only a tenth of one’s increase, but was also the first tenth of firstfruits.
Beginning with the days of Creation, belonging to, and thus being holy unto the Lord, the idea
of firstfruits is established from the very beginning. It is seen again in Genesis in Abraham
paying tithes to Melchizedek (Genesis 14:18-20, Hebrews 7:4-10). Following this, Jacob also
tithed, (Genesis 28:22) as did Israel in tithing to the Levites, (Numbers 18:21,22) and Jesus
endorsed it as something which should be routine (Matthew 23:23). Witholding any part of the
tithe was to rob God (Malachi 3:8-10). Giving to the Lord is a privilege belonging to his people.
The motive for giving is love and an awareness that whatever one possesses, it is in fact, a
possession of the Master and that we are merely His stewards. Cheerful giving is the knowledge
that God will meet each need. (II Corinthians 9:7)
Public School Activities
We disapprove of school students attending shows, dances, dancing classes, theaters,
engaging in school activities against their religious scruples, and being forced to dress in any
way which immodestly exposes the body.
We disapprove of school students being forced to take coeducational classes which involve
boys and girls being mixed together in swimming, calisthenics, and other mixed athletics while
clothed in unsuitable attire which immodestly exposes the body.
We disapprove of school students being forced to take any classes, in which, under the guise
of health classes or otherwise, sex education is taught coeducationally or films or lectures are
given that promote amoral, immoral, or unnatural behavior.
We disapprove of school students being forced to be taught by or listen to those who promote
or advocate sexual activity of any kind other than that within the bonds of the marriage
relationship of husband and wife.
Marriage and Divorce
“Whosoever shall put away his wife, except it be for fornication, and shall marry another,
commiteth adultery” (Matthew 19:9, 5:32). A right to divorce includes a right for the innocent
party to remarry only in the Lord.
The Bible
The Bible is inspired of God and is the infallible Word of God. “All scripture is given by
inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in
righteousness” (II Timothy 3:16). The King James Version shall be the official version used in
the development of all materials or programs of this fellowship.
Secret Societies, etc.
Based upon the Scriptures, we hold that Christians should have no connections with secret
societies, organizations or bodies wherein fellowship with unbelievers is bound by an oath
(James 5:12; II Corinthians 6:14-18).