MODESTO牡丹市華人基督教會信仰宣言
加利福尼亞州非營利宗教機構

一、聖經
聖經是神向人類的書面啟示。它完全由聖靈所默示，不僅是人的觀點，儘管人是神用來記錄神聖信息的媒介（彼得後書1:20-21；哥林多前書14:37；提摩太後書3:16）。由於聖經是神所默示的，因此它是可靠且具權威性的。它是所有基督教教義和實踐的最終權威（詩篇119:105；馬太福音4:4；詩篇119:9）。
因為聖經是神賜給我們的話語，我們應當遵行。耶穌說：“經上記着說：‘人活着不是單靠食物，乃是靠神口裡所出的一切話’”（馬太福音4:4）。我們傳講聖經，教導聖經，並鼓勵教會的每一位成員閱讀、學習、背誦、默想，最重要的是遵行聖經。因為聖經是神所默示的，它是一本屬靈的書。因此，我們需要聖靈的幫助來理解它。聖靈是啟示者，祂教導、引導並使信徒明白神的話語（約翰福音14:26，16:23；哥林多前書2:10-12，15-16；約翰一書2:27）。
二、聖父
唯一的真神以三位一體的形式啟示祂自己：聖父、聖子和聖靈。作為三位一體的第一位，聖父是我們主耶穌基督的父（約翰福音3:16；馬太福音3:17），也是所有信靠主耶穌之人的父（約翰福音1:12；加拉太書3:26；以弗所書2:19，5:1）。祂也是一切受造物的父（以弗所書3:14-15；瑪拉基書2:10；使徒行傳17:29；哥林多前書8:6）。因此，無論是生物還是無生命的萬物，皆源自天父。
聖父的屬性眾多，這些屬性也同樣屬於聖子和聖靈。其中一些屬性包括：祂是永恆的（申命記33:27；創世記1:1；以賽亞書57:15）；祂是靈（約翰福音4:24）；祂是愛（約翰一書4:8,16）；祂不改變（詩篇102:27；瑪拉基書3:6）；祂無所不知（希伯來書4:13）；祂全能（耶利米書32:17-23）；祂無所不在（詩篇139:7-12）。
三、耶穌基督
耶穌基督，三位一體的第二位，完全是神，也完全是人（約翰福音1:14；提摩太前書3:16；希伯來書1:3,8-9,2:14-17；約翰福音1:1,5:18,8:58,10:30,20:28-29）。祂由童貞女馬利亞所生，正如聖經的預言，但祂自亘古以來就與天父同在（以賽亞書9:6-7；馬太福音1:18-25；約翰福音1:1；彌迦書5:2）。
耶穌——神獨生的愛子，被天父差遣，為世人的罪作代贖的死，使人可以與聖潔的神建立永恆的關係（約翰福音3:16,1:12；哥林多後書5:21；彼得前書3:18）。祂藉著從死里復活，彰顯了祂戰勝罪惡和死亡的能力。祂的復活有五百多名見證人，是基督信仰的基石，因為“若基督沒有復活，你們的信便是徒然，你們仍在罪中”（哥林多前書15:5-8,14,17）。
 
因祂為我們的罪受死，並從死里復活，神賜給了祂“天上地下所有的權柄”（馬太福音28:18）。因此，耶穌是天地萬有的主，也是教會——祂的身體——的主。凡信靠耶穌基督的人，都當順服祂為主。
 
四、聖靈（保惠師）
聖靈，三位一體的第三位，與聖父和聖子一樣完全是神（使徒行傳5:3-4；以賽亞書6:8-9與使徒行傳28:25-26對比；耶利米書31:31-34與希伯來書10:15-17對比）。聖靈使罪人知罪，引導他們認識基督（約翰福音16:8-11）；祂使人重生（約翰福音3:5-8）；祂使信徒受洗進入基督的身體（哥林多前書12:13），並住在信徒裡面，印記他們（哥林多後書1:22；以弗所書1:13,4:30）；祂充滿信徒（以弗所書5:18；使徒行傳2:4,4:8,31），引導信徒進入真理（約翰福音16:13），安慰他們（約翰福音14:16-17,16:7），教導他們（約翰福音14:26），在禱告中代求（羅馬書8:26），並引導（加拉太書5:18；羅馬書8:14；使徒行傳8:29,10:19-20）信徒的生活。
耶穌告訴門徒，祂回到父那裡對他們有益，因為聖靈將會被賜下（約翰福音16:7）。因此，聖靈並非次等的替代者，而是神完全的同在，住在信徒裡面。
五、教會
教會，包括普世教會和地方教會，是由那些因信耶穌基督而與神建立關係的人組成的（哥林多前書1:2,12:12-13；加拉太書1:2；使徒行傳2:41；腓立比書1:1）。耶穌基督為教會捨命，使她免於罪的刑罰，是教會的元首。因此，教會應當順服基督的旨意（以弗所書5:23-25）。
 
教會的使命是去普天下，使萬民作主的門徒（馬太福音28:18-20；使徒行傳1:8）。這個使人作主門徒的過程包括傳福音、使信徒紮根於信仰、並訓練門徒成為能傳福音和帶領他人成為門徒的人（使徒行傳1:8,2:42；歌羅西書1:28-29,2:7；帖撒羅尼迦前書2:7,8,11；提摩太後書2:2；以弗所書4:11-18）。
地方教會應具備以下特徵：
• 敬拜（使徒行傳2:47；哥林多前書14:26）
• 團契（使徒行傳2:42-47；希伯來書10:24-25）
• 傳福音（使徒行傳1:8；提摩太後書4:5）
• 禱告（使徒行傳2:42；帖撒羅尼迦前書5:17）
• 服事（加拉太書5:13-14；以弗所書4:11-12）
• 守主的聖餐（路加福音22:14-20；哥林多前書11:23-29）
• 施行洗禮（使徒行傳2:41；羅馬書6:3-4；馬太福音28:18-20）
主的聖餐 是象徵性的紀念主為我們受死，表明祂的身體被破碎、寳血為我們流出（哥林多前書11:23-26）。
洗禮 象徵信徒與基督一同死、一同埋葬和一同復活，是信徒公開表明自己歸屬基督的見證（羅馬書6:3-4；彼得前書3:21）。按照新約的教導，我們只為那些相信和承認耶穌基督為救主的人施洗（馬太福音28:19；使徒行傳2:41）。本教會採用浸禮，不僅符合“洗禮”一詞的原意（即“浸入”），也符合洗禮的象徵意義（羅馬書6:1-4）。
六、救恩
救恩是神為人類成就的工作，使人脫離罪，得着永生（約拿書2:9；提多書2:11,14；帖撒羅尼迦前書5:9；約翰福音3:16）。凡相信耶穌基督、並接受祂在十字架上受死、替世人贖罪的人，神就賜給他們救恩，使他們在神面前得以稱義（羅馬書5:1；約翰福音3:16,36,14:6；哥林多前書15:1-4；希伯來書10:1-18）。
救恩唯獨靠信心得着，宗教或道德上的善行不能成為得救的條件，也不能增加救恩的功效（羅馬書5:1,8:1；約翰福音6:28-29；以弗所書2:8-9；提多書3:5）。凡重生得救的人，不需要懼怕死亡，因為神親自應許他們永生。
 
信徒得永生的四重保障包括：
1. 信心的基礎（約翰福音3:16；羅馬書5:1,8:1）
2. 生命改變的果子（雅各書2:14,17,20；提多書2:14；約翰一書3:7-10；加拉太書5:19-21）
3. 神話語的應許（約翰福音5:24,10:27-29；羅馬書8:1；約翰一書5:11-13）
4. 聖靈的見證（羅馬書8:14-16；約翰福音14:16-17,26)
 
七、人類
人類是神所創造的獨特生命，按照祂的形象和樣式受造（創世記1:26-27），並被賦予管理地上一切受造物的責任（創世記1:28）。神愛人類，甚至賜下祂的獨生子耶穌基督，替人類承受罪的刑罰（約翰福音3:16；羅馬書5:8；彼得前書3:18）。
人由外在的物質部分和內在的非物質部分組成（哥林多后書4:16；羅馬書7:14-25；加拉太書5:16）。聖經使用不同的術語來描述人的不同層面，包括：肉體（加拉太書5:16；羅馬書7:14,18）、靈（帖撒羅尼迦前書5:23；希伯來書4:12）、魂（帖撒羅尼迦前書5:23；雅各書1:21）、心思意念（羅馬書1:28,7:23；提多書1:15）、良心（使徒行傳23:1；提摩太前書3:9,4:2）、心（詩篇37:4；以弗所書3:17）。
人天生傾向於犯罪（羅馬書5:19；以弗所書2:3）。未重生之人無法主動尋求神，也無法行出真正無罪的善（詩篇53:1-3；以弗所書2:3；羅馬書3:10-18）。他們處於神的審判之下（約翰福音3:36；希伯來書3:18-19）。但當神吸引某人歸向祂，並使其明白罪、義和審判，並賜予信心的恩典時，那人便能選擇信靠耶穌基督，並憑信心跟隨神（約翰福音6:40,44,16:8；以弗所書2:8-10）。
凡信靠耶穌基督的人，便得着新的生命，能夠憑信行出神所喜悅的善行（哥林多后書5:17；約翰一書3:9-10；希伯來書11:6；以弗所書2:8-10；提多書2:14）。
 
八、罪
罪是任何不符合神聖潔完美的行為或思想（以賽亞書55:8-9；羅馬書3:23）。罪的表現，為違背神的律法（羅馬書3:10-23；約翰一書3:4）、主動悖逆（以賽亞書53:6；羅馬書1:21）、被動冷漠（雅各書4:17）、有意犯罪（以賽亞書53:6；羅馬書1:21）以及無意犯罪（利未記4:2, 15:1-12；民數記15:27）。
罪深植於每個人的本性之中（羅馬書5:19；以弗所書2:3；羅馬書3:10-23），它不僅影響人類，也使整個受造界受損（創世記3:17-18；羅馬書8:19-22），甚至波及墮落的天使（以賽亞書14:12-14；以西結書28:14-15；啟示錄12:7-9）。
罪的結果是肉體的死亡（創世記2:16-17, 3:19；羅馬書5:12），同時也帶來靈魂的死亡（羅馬書6:23；以弗所書2:1）。然而，耶穌基督藉著祂的復活，戰勝了罪和死亡（哥林多前書15:3-4, 22-23），祂賜給凡信靠祂的人同樣的得勝力量，使他們得着勝過罪的能力，並有確據能享有永恆的生命（哥林多前書15:52；加拉太書5:16；羅馬書8:2-4；約翰一書5:11-13）。
然而，在今生，人犯罪的傾向並不會完全消失（羅馬書7:14-25, 8:5-8；約翰一書1:8-2:1）。那些在罪中死去的人，將面對永遠的刑罰，與神隔絕，並被扔在火湖中（啟示錄20:15；馬太福音25:41, 46；帖撒羅尼迦後書1:9）。
 
九、撒但
撒但是墮落的天使，他因試想篡奪神的權柄和地位而被神從天上摔下（以賽亞書14:13-15；以西結書28:14-18）。
聖經賦予撒但多個稱號，揭示了他的作為：
• 弟兄們的控告者（啟示錄12:10）
• 基督徒的對頭（彼得前書5:8）
• 殺人的兇手（約翰福音8:44）
• 邪靈的首領（馬太福音12:24）
• 世界的掌權者（約翰福音14:30）
• 那惡者（馬太福音13:19）
不信神的人就是撒但的兒女（使徒行傳13:10；約翰一書3:10）。撒但弄瞎了他們的心眼（哥林多後書4:4），迷惑他們，最終他們要與撒但一同受永遠的刑罰（啟示錄20:7-8；馬太福音25:41；啟示錄20:10,15）。
然而，信徒可以倚靠神所賜的屬靈武器，抵擋並戰勝撒但（以弗所書6:11-17；雅各書4:7；彼得前書5:9；約翰一書2:13；啟示錄12:11）。
邪靈（鬼魔） 在撒但的指引之下（馬太福音12:24,27,25:41），他們曾參與撒但對抗神的叛亂（彼得后書2:4；馬太福音25:41），並與撒但一同進行毀滅性的工作（馬太福音8:29；馬可福音1:23-26；路加福音13:16；創世記3:1-6）。
 
十、末世
耶穌基督將親自可見地、駕雲回到世上，祂的再臨將是突然而意想不到的，時間唯有天父知道（馬太福音24:27,30,37-44）。
當祂再來時，祂將使在基督里死去的人復活，並召聚所有屬祂的人在空中與祂相會，永遠享受祂的同在（哥林多前書15:23；帖撒羅尼迦后書2:1）。
耶穌再來的應許，應成為基督徒保持聖潔和順服的動力，成就神的旨意（馬太福音24:42-25:30；約翰一書3:2-3；彼得前書3:11-12；哥林多前書15:58）。
耶穌的再臨將向世界顯明祂是萬王之王、萬主之主，並要除滅一切邪惡，使全世界順服，以祂為主（腓立比書2:10-11；帖撒羅尼迦后書2:8；啟示錄19:20-21,21:10）。然後，祂要將國度交還給父神，使神在萬物之上、為萬物之主（哥林多前書15:24-28）。
凡信靠耶穌基督所成就的救恩的人，將永遠享受神的同在，並按照他們在世上所行的受審判（啟示錄21:3；約翰一書5:1-13；約翰福音3:16；羅馬書2:6-7,10；哥林多後書5:10；哥林多前書3:12-15）。那些得神同在賞賜的人，將得到一個不朽壞的、榮耀的、有能力的、屬靈的復活身體（哥林多前書15:42-54）。
那些拒絕神的救恩、拒絕與祂建立關係的人，將面臨神的審判，並被永遠逐出祂的同在，在火湖裡受苦，與魔鬼和他的使者一同永遠沉淪（帖撒羅尼迦後書1:8-9；約翰福音3:36；羅馬書2:5-6,8-9,11-16；啟示錄20:10-15）。
十一、婚姻
婚姻是神所設立的制度，是一男一女的結合，直至死亡將他們分離。唯一的例外，是耶穌所說的：“除非因淫亂的緣故”（馬太福音5:32；19:9）。
使徒保羅在聖靈的啟示下教導，若夫妻離婚（除因淫亂的緣故外），他們必須保持單身，或重新複合（哥林多前書7:10-11）。
婚姻最早由神在創世之初設立，並在利未記律法中得以確立。舊約先知常以婚姻來比喻神與祂子民之間的關係。聖經中有許多關於婚姻的例證，中間説明了婚姻的獨特性。
耶穌闡明了婚姻的最初設立及核心原則，而新約書信也對婚姻關係做出了明確的指示。婚姻表徵基督與教會的關係（以弗所書5:22-33）。因此，教會視婚姻為神所設立的重要屬靈制度。
基於婚姻的重要性，本教會採取以下做法：
 
神職人員
1. 只有經過正式按立或持有執照的牧師及教會授權的事工人員，才可在教會場所主持婚禮。
2. 凡參與或主持同性婚姻的教會牧者或事工人員，將被解僱、撤銷執照及取消按立資格。
申請人
1. 凡希望由本教會牧者或事工人員主持婚禮，或希望使用教會場地舉辦婚禮者，必須同意本教會的《信仰宣言》，並按照其内容行事。
2. 申請人必須完成教會規定的婚前輔導課程，該課程由教會牧者、輔導員，或經教會牧師團隊認可、有相關學養、經歷和靈命的人員提供。
 
場地規定
1. 在教會場地舉行的任何婚禮，必須由教會認可的牧者或教會授權的事工人員主持。
2. 凡在教會場地主持婚禮的牧師或事工人員，不論是否受雇於本教會，都必須認同本《信仰宣言》，並按照其内容行事。
3. 負責執行本婚姻政策的牧者或事工人員，有權在其個人判斷下，若認為申請人的婚姻在神學、教義、道德或法律層面上有嚴重問題時，拒絕提供教會場地或主持婚禮。
婚姻是神所設立的。本教會定義婚姻為一男一女之間獨有的盟約結合，並視其為終身的承諾。即便政府認可的婚姻關係，若不符合此信仰聲明，也不會被本教會承認。本教會只認可符合本《信仰宣言》的婚姻，
 
十二、人類的性別與性關係
神在創造男女時，也創造了性。因此，性是美好的、聖潔的、正確的。我們相信，神在人出生時賦予人男性或女性的性別，而這一創造,定義了他們的性身份（創世記1:27, 31；詩篇139:14）。
神設立了一男一女的婚姻制度，使夫妻二人享受婚姻親密關係（創世記2:24-25；馬太福音19:5；馬可福音10:7-8；以弗所書5:31）。
聖經賦予性親密以下幾個目的：
1. 合一（創世記2:24）
2. 生養後代（創世記1:28）
3. 享受愉悅（雅歌）
4. 安慰伴侶（撒母耳記下12:24）
5. 避免淫亂（哥林多前書7:2-5）
根據聖經的教導，合乎神心意的性關係僅限於一男一女的婚姻之內。因此，所有發生在異性婚姻之外的性行為（在新約中稱為“淫亂”——πορνεια），包括但不限於：通姦、同性戀、婚前性行為、雙性戀、獸交、戀童癖、淫慾、網絡性行為、電話性行為，以及任何不屬於夫妻之間的性表達，均與聖經和教會的教導不符。
此外，放蕩的行為、變性行為，以及色情內容的製作和觀看，都與聖經的教導不相容。
在我們的悖逆與罪中，我們常常將神所創造的美好事物，用作自我崇拜和偶像崇拜的工具。性也不例外——神創造了性，使其成為一男一女在終身婚姻中享受的美好禮物，而人類卻以無數方式扭曲它，將其與婚姻、愛情和神所造的性別相分離。
性慾不應被抑制，而應被正確引導——歸屬於一男一女的婚姻關係之中。

STATEMENT OF FAITH
OF
MODESTO CHINESE CHRISTIAN CHURCH, INC.
A California Nonprofit Religious Corporation

​I. The Scriptures
The Scriptures are God’s written communication to man. They are inspired by the Holy Spirit in their entirety and are not merely man’s opinion, even though men were God’s means of recording the holy message (1 Peter 1:20–21; 1 Corinthians 14:37; 2 Timothy 3:16). Having been inspired by God, the Scriptures are reliable and authoritative. They are to be considered the complete and final authority for all matters of Christian doctrine and practice (Psalm 119:105; Matthew. 4:4; Psalm 119:9).
Because the Bible is God’s Word to us, we live by it. Jesus said, “... it is written, ‘man does not live on bread alone, but on every word that comes from the mouth of God’” (Matthew 4:4). We preach it. We teach it. We urge every member of the church to read it, to study it, to memorize it, meditate on it and most of all, to obey it. Because the Bible is God–breathed, it is a spiritual book. And since it is a spiritual book, we need the help of the Holy Spirit to understand it. The Holy Spirit is the illuminator Who teaches, guides and enlightens God’s Word to the understanding of the believer (John 14:26, 16:23; 1 Corinthians 2:10–12, 15–16; 1 John 2:27).
 
II. The Father
The one and only true God has revealed Himself in three persons: the Father, the Son and the Holy Spirit. The Father, as the first person of the Trinity, is the Father of our Lord Jesus Christ (John 3:16; Matthew 3:17) and is the Father of all who trust in the Lord Jesus (John 1:12; Galatians 3:26; Ephesians 2:19, 5:1). He is also the Father of all creation (Ephesians 3:14–15; Malachi 2:10; Acts 17:29; 1 Corinthians 8:6). Therefore, all that has been created, alive and lifeless, share a common origin in God the Father. The Father’s attributes are many and are also shared by the Son and the Holy Spirit. Some of these attributes are that He is eternal (Deuteronomy 33:27; Genesis 1:1; Isaiah 57:15); He is Spirit (John 4:24); He is love (1 John 4:8, 16); He is changeless (Psalm 102:7; Malachi 3:6); He knows everything (Hebrews 4:13); He is all powerful (Jeremiah 32:17, 23); He is always present (Psalm 139:7–12).
 
III. Jesus Christ
Jesus Christ, the second person of the Trinity, is fully God and fully human (John 1:14; 1 Timothy 3:16; Hebrews 1:3, 8–9, 2:14–17; John 1:1, 5:18, 8:58, 10:30, 20:28–29). He was born of the Virgin Mary, according to biblical prophecy, yet He existed from all eternity with God the Father (Isaiah 9:6–7; Matthew 1:18–25; John 1:1; Micah 5:2). Jesus, God’s only begotten Son, was sent by His Father to die a substitutionary death for humanity’s sin and thus become the means by which people could enter into an eternal relationship with the holy God (John 3:16, 1:12; 2 Corinthians 5:21; 1 Peter 3:18). Through His resurrection from the dead He demonstrated His power over sin and death. His resurrection, attested to by over 500 eye witnesses, is the cornerstone of Christian faith, for “if Christ has not been raised, your faith is worthless; you are still in your sins” (1 Corinthians 15:5–8, 14, 17).
By virtue of His death for our sins and His resurrection from death, Jesus was given “all authority in Heaven and Earth ...” (Matthew 28:18). As such, Jesus is Lord of all Heaven and Earth, and Lord of the Church, His Body. Those who entrust their lives to Jesus Christ, surrender to Him as Lord.
 
IV. The Holy Spirit
The Holy Spirit, the third person of the Trinity, is fully God, as are the Father and Jesus, the Son (Acts 5:3,4; compare Isaiah 6:8–9 with Acts 28:25–26 and Jeremiah 31:31–34 with Hebrews 10:15–17). It is the Holy Spirit Who is active in convicting sinners of their need for Christ (John 16:8–11). It is He Who brings about spiritual birth (regeneration) (John 3:5–8). It is the Holy Spirit Who baptizes the believer into the Body of Christ (1 Corinthians 12:13), indwells and seals the believer (2 Corinthians 1:22; Ephesians 1:13, 4:30), fills the believer (Ephesians 5:18; Acts 2:4, 4:8, 31), guides the Christian into all truth (John 16:13), comforts (John 14:16–17, 16:7), teaches (John 14:26), intercedes in prayer, (Romans 8:26) and leads the believer
(Galatians 5:18; Romans 8:14; Acts 8:29; 10:19–20). Jesus told His disciples that it was to their advantage that He return to the Father because the Holy Spirit would be sent (John 16:7). The Holy Spirit, therefore, is not a second-rate compensation to the believer, but He is the full presence of God dwelling within.
​
V. The Church
The Church, both the universal and the local, is comprised of those who have entered into a relationship with God through faith in Jesus Christ (1 Corinthians 1:2, 12:12–13; Galatians 1:2; Acts 2:41; Philippians 1:1). Jesus Christ, having died for the Church, saving her from the penalty of sin, is the Head. As a result, the Church is to be subject to His bidding (Ephesians 5:23–25). The mission of the Church is to go into all the world and make disciples (Matthew 28:18–20; Acts 1:8). This disciple– making process includes evangelism, grounding the disciple in the faith and discipling him to the point of becoming one who evangelizes and disciples others (Acts 1:8, 2:42; Colossians 1:28–29, 2:7; 1 Thessalonians 2:7, 8, 11; 2 Timothy 2:2; Ephesians 4:11–18). Elements which should characterize the local Church are worship (Acts 2:47; 1 Corinthians 14:26), fellowship (Acts 2:42–47; Hebrews 10:24–25), evangelism (Acts 1:8; 2 Timothy 4:5), prayer (Acts 2:42; 1 Thessalonians 5:17), service (Galatians 5:13–14, Ephesians 4:11–12), observing the Lord’s Supper (Luke 22:14–20; 1 Corinthians 11:23–39) and baptism (Acts 2:41; Romans 6:3–4; Matthew 28:18–20).
The Lord’s Supper is a symbolic remembrance of the Lord’s death on our behalf; recognizing His broken body and His shed blood (1 3Corinthians 11:23–26).
Baptism is a symbol of the believer’s sharing in the death, burial and resurrection of Christ and is a pledge which publicly identifies the believer with Christ (Romans 6:3–4; 1 Peter 3:21). In accordance with New Testament practice, we baptize only those who have already made a profession of faith in Jesus Christ (Matthew 28:19, Acts 2:41). We also baptize by immersion, which not only agrees with the meaning of the word “baptize” (“to dip”), but also with the symbolic meaning of baptism (Romans 6:1–4).
 
VI. Salvation
Salvation is God’s work on behalf of man to rescue him from sin, making possible eternal life (Jonah 2:9; Titus 2:11, 14; 1 Thessalonians 5:9; John 3:16). This salvation is granted by God to all those who place their faith in Jesus Christ, accepting His sacrificial death on the cross as their own right standing with God (Romans 5:1; John 3:16, 36, 14:6; 1 Corinthians 15:1–4; Hebrews 10:1–18). Salvation is granted by faith alone. Religious or moral good works are not a means of earning or adding to salvation (Romans 5:1, 8:1; John 6:28–29; Ephesians 2:8–9; Titus 3:5). One who has been born of God need not fear death, for eternal life is God’s personal promise. The fourfold basis for a believer’s security of eternal life is faith (John 3:16; Romans 5:1, 8:1), the fruit of a changed life (James 2:14, 17, 20; Titus 2:14; 1 John 3:7 –10; Galatians 5:19–21), the promise of God’s Word (John 5:24, 10:27–29; Romans 8:1; 1 John 5:11–13) and the witness of the Holy Spirit (Romans 8:14–16; John 14:16–17, 26).
 
VII. Man
Man is the unique creation of God, bearing His image and likeness (Genesis 1:26–27) and has been given stewardship over all of God’s earthly creation (Genesis 1:28). God has demonstrated His tremendous love for people by giving His only Son to die a sacrificial death on their behalf (John 3:16; Romans 5:8; 1 Peter 3:18). People consist of an outward, material part, as well as inward, immaterial parts (2 Corinthians 4:16; Romans 7:14–25; Galatians 5:16). Although a person is indivisible, various terms are used to describe different areas or perspectives of a person, including flesh (Galatians 5:16; Romans 7:14, 18), spirit (1 Thessalonians 5:23; Hebrews 4:12), soul (1 Thessalonians 5:23; James 1:21), mind (Romans 1:28, 7:23; Titus 1:15), conscience (Acts 23:1, 1 Timothy 3:9, 4:2), and heart (Psalm 37:4; Ephesians 3:17).
A tendency toward sin is part of every person’s nature (Romans 5:19; Ephesians 2:3). The unregenerate person is unable to seek God or do any untainted good (Psalm 53:1 –3; Ephesians 2:3; Romans 3:10–18). He is under the condemnation of God (John 3:36; Hebrews 3:18–19). But, when God draws a person to Himself, opening his or her eyes to sin, righteousness and judgment, and giving the grace of faith, the person then is given the ability to choose to believe in and follow God by faith in Jesus Christ (John 6:40, 44, 16:8; Ephesians 2:8–10). The person who places his or her faith in Jesus Christ receives a new nature with the capacity to do good and please God by faith (2 Corinthians 5:17; 1 John 3:9–10; Hebrews 11:6; Ephesians 2:8–10; Titus 2:14).
 
VIII. Sin
Sin is any lack of conformity to God’s perfection (Isaiah 55:8–9; Romans 3:23). It is seen as turning from God’s Law (Romans 3:10–23; 1 John 3:4), active rebellion (Isaiah 53:6; Romans 1:21), passive indifference (James 4:17), intentional (Isaiah 53:6; Romans 1:21) and unintentional (Leviticus 4:2, 15:1–12; Numbers 15:27). Sin is engrained in the nature of every human (Romans 5:19; Ephesians 2:3; Romans 3:10–23) and has marked all of the physical creation (Genesis 3:17–18; Romans 8:19–22) as well as fallen angels (Isaiah 14:12–14; Ezekiel 28:14–15; Revelation 12:7–9). Sin results in physical death (Genesis 2:16–17, 3:19; Romans 5:12) as well as spiritual death (Romans 6:23; Ephesians 2:1). Jesus Christ, by virtue of His resurrection and power over sin and death (1 Corinthians 15:3–4, 22–23), gives to all those who trust in Him that same power over sin and the certainty of eternal life (1 Corinthians 15:52; Galatians 5:16; Romans 8:2–4; 1 John 5:11–13). In this life, however, the tendency toward sin is never totally eradicated (Romans 7:14–25, 8:5–8; 1 John 1:8–2:1). Those who die in sin will face all of eternity separated from God in the Lake of Fire (Revelation 20:15; Matthew 25:41, 46; 2 Thessalonians 1:9).
 
IX. Satan
Satan is a fallen angel, cast down from God’s Heaven because of his sin in seeking to usurp God’s rightful position of authority (Isaiah 14:13–15; Ezekiel 28:14– 18). Titles assigned to him in Scripture reveal some of his work: accuser of the brethren (Revelation 12:10), adversary of Christians (1 Peter 5:8), murderer (John 8:44), ruler of demons (Matthew 12:24), ruler of the world (John 14:30), evil one (Matthew 13:19). The unbelieving are his children (Acts 13:10; 1 John 3:10). He blinds (2 Corinthians 4:4) and deceives the wicked (Revelation 20:7–8) who will be eternally punished with him (Matthew 25:41; Revelation 20:10, 15). The believer is able to resist and overcome Satan as he makes use of God-given means (Ephesians 6:11–16; James 4:7; 1 Peter 5:9; 1 John 2:13; Revelation 12:11). Demons are under Satan’s direction (Matthew 12:24, 27, 25:41). They were a part of Satan’s army of revolution against God (2 Peter 2:4; Matthew 25:41) and share in the destructive work of Satan (Matthew 8:29; Mark 1:23–26; Luke 13:16; Genesis 3:1–6).
 
X. The Future
Jesus Christ will return to this Earth personally, visibly, on the clouds, suddenly and unexpectedly, at a time known only to the Father (Matthew 24:27, 30, 37–44). Upon His return, He will raise the dead in Christ and gather all His people to meet Him in the air and to enjoy His presence forever (1 Corinthians 15:23; 2 Thessalonians 2:1). The promise of the return of Jesus is to serve as a constant motivation for the Christian to be pure and obedient; fulfilling the Lord’s will (Matthew 24:42–25:30; 1 John 3:2–3; 1 Peter 3:11–12; 1 Corinthians 15:58). Jesus’ return will reveal His lordship to the world. It will be the means by which all evil shall be destroyed and the world subjected to Him as Lord (Philippians 2:10–11; 2 Thessalonians 2:8; Revelation 19:20–21, 21:10). This kingdom will then be delivered to God the Father that He may be “all in all” (1 Corinthians 15:24–28). Those who have trusted in the finished work of Jesus Christ for their salvation will enjoy the presence of God forever and will be judged according to the stewardship of their lives (Revelation 21:3; 1 John 5:1–13; John 3:16; Romans 2:6–7, 10; 2 Corinthians 5:10; 1 Corinthians 3:12–15). Those receiving the reward of the presence of God will be bestowed with a resurrection body which is imperishable, glorious, powerful and spiritual (1 Corinthians 15:42–54). People who have rejected God’s loving and free offer of a relationship with Himself will face judgment and be expelled from His presence for all eternity in the Lake of Fire, with the devil and his demons (2 Thessalonians 1:8–9; John 3:36; Romans 2:5–6, 8–9, 11–16; Revelation 20:10–15).
 
XI. Marriage
Marriage is ordained by God. It is the union of one man and one woman until death separates them. The only exception to death separating a husband and wife was given by Jesus, “except for sexual immorality” (Matthew 5:32; 19:9). The Apostle Paul, under inspiration of the Holy Spirit, says that if a married couple divorces (apart from sexual immorality) they must remain single or reconcile their marriage to one another (1 Corinthians 7:10– 11). Marriage was first instituted by God in the early chapters of Genesis and codified in the Levitical law. The Old Testament prophets compared it to a relationship between God and His people. Examples of it abound in the Scriptures, including the unique unity of this relationship. Jesus explained the original intention and core elements of marriage, and several New Testament epistles give explicit instructions on this union. Marriage is a typology of Christ and the Church (Ephesians 5:22–33). As such, the Church views marriage as a profound spiritual institution established by God. Due to the importance of marriage, this church adopts the following practices:
Clergy
1. Only duly ordained or licensed clergy and lay ministers shall officiate at marriage ceremonies conducted on church property.
2. Clergy employed by the church and lay ministers shall be subject to dismissal and/or loss of licensing and/or ordination for officiating or participating in a same-gender marriage ceremony.
Applicants
1. Applicants wishing to have a ceremony performed by a member of the clergy employed by the church or lay minister, or to use the church facilities, shall affirm their agreement with the Statement of Faith and shall conduct themselves in a manner that is consistent therewith.
2. Applicants shall complete a premarital training course as prescribed by the church. This instruction will be given by clergy or counselors appointed by the church or other persons who, in the sole opinion of the pastoral staff of the church, have appropriate training, experience and spiritual understanding to provide such counseling.
Premises
1. Any marriage performed on church premises shall be officiated by a member of the clergy or church-licensed lay minister.
2. Clergy or lay ministers officiating marriage ceremonies on church premises, whether or
not employed by the church, shall affirm their agreement with the Statement of Faith and shall conduct themselves in a manner that is consistent therewith.
3. The clergy or lay minister assigned by the church to implement the procedures contained in this marriage policy may, in his sole discretion, decline to make church facilities available for, and/ or decline to officiate at, a ceremony when, in his judgment, there are significant concerns that one or both of the applicants may not be qualified to enter into the sacred bond of marriage for theological, doctrinal, moral or legal reasons. Marriage has been established by God. This church defines marriage as the exclusive covenantal union of one man and one woman in which such union is a lifetime commitment. A civil government’s sanction of a union will be recognized as a legitimate marriage by the church only to the extent that it is consistent with the definition of marriage found in this statement of faith.
 
XII. Human Sexuality
God created sex when He created man and woman. Therefore sex is good and holy and right. We believe God creates male and female at birth and this creation dictates his or her sexuality.
(Genesis 1:27, 1:31; Psalm 139:14). God created a process by which one man and one woman become married and enjoy marital intimacy (Genesis 2:24–25, cf. Matthew 19:5, Mark 10:7–8, Ephesians 5:31).
Scripture gives several reasons for sexual intimacy:
​1. Oneness (Genesis 2:24)
2. Children (Genesis 1:28)
3. Pleasure (Song of Songs)
4. Comfort (2 Samuel 12:24)
5. Protection (1 Corinthians 7:2–5)
Because of the biblical message, legitimate sexual relations are exercised solely within heterosexual marriage. Hence, sexual activities outside of heterosexual marriage (referred to in the New Testament as “porneia”—πορνεια) including but not limited to, adultery, homosexuality, premarital sex, bisexuality, bestiality, pedophilia, lust, cyber- sex, phone sex and any other sexual expression that is not solely between a husband and wife are inconsistent with the teachings of the Bible and the Church. Further, lascivious conduct, transgender behavior, and the creation and/or viewing of pornography, are incompatible with the biblical witness.
In our rebellion and sin, we can take anything God created and use it for our own self-worship and idolatry. Sex is no exception; God created something beautiful to be enjoyed between one man and one woman for one lifetime, and we have found countless ways of distorting it by having sex apart from marriage, apart from love, and apart from the way God crafted us as male and female. Sexual desire is not to be killed, but rather directed toward one-man, one- woman marriage.