MISSION, VALUES, BELIEFS
MISSION
New Castle Bible Church exists to glorify God by growing deeper and reaching farther.
New Castle Bible Church exists...
We are here by God's sovereign work of grace. We are a gathering of blood-bought, Spirit-filled worshipers who have received God's mercy and have thereby become God's own possession (1 Peter 2:9-10).
...for the glory of God
All that we are, and all that we do, aims to help the holiness of God go public. Magnifying the worth and fame of God is the supreme and eternal purpose of our lives and ministry together (Ephesians 3:21).
...by growing deeper
God's all-sufficient Gospel, as revealed in the Holy Scriptures, is the truth which grows us into the greater Christ-like maturity of humble dependence and doctrinal soundness (John 17:17).
...and reaching farther
God's all-sufficient Gospel, as revealed in the Holy Scriptures, is the message we proclaim to all people through our pursuit of Christ-like relational wholeness and missional faithfulness (2 Corinthians 5:11-21).
VALUES
Our values summarize the key distinctives and guiding principles for our mission to glorify God by growing deeper and reaching farther.
Heart of Faith - Humble Dependence.
Without faith it is impossible to please God...(Hebrews 11:6)
- Supernatural - We do not rely on ourselves, but on God's Spirit for our life and ministry (Galatians 5:16-6:2)
- Prayer - The Christ-like heart of humble dependence is most clearly demonstrated through an unceasing lifestyle of thankful prayer (1 Thessalonians 5:16-22)
Head of Truth - Doctrinal Soundness
Sanctify them in the truth; Your word is truth....(John 17:17)
- Authority - We believe the Bible is our final and all-sufficient authority for our life and godliness (2 Timothy 3:16-17)
- Growth - The Christ-like head of doctrinal soundness is grown through love of, submission to, and faith in God's Word (Ephesians 4:11-16)
Home of Love - Relational Wholeness
Above all, keep loving one another earnestly...(1 Peter 4:8)
- Diversity - We welcome and seek to disciple people of all ages, cultures, and backgrounds in our worship of Christ together (Romans 15:1-7)
- Unity - The Christ-like home of relational wholeness requires each member to pursue a lifestyle of oneness in humility and peace (Ephesians 4:1-6)
Hands of Witness - Missional Faithfulness
And you will be my witness..to the end of the earth...(Acts 1:8)
- Evangelism - We engage in effective disciple-making efforts locally and throughout the world (Matthew 28:18-20)
- Stewardship - The Christ-like hands of missional faithfulness joyfully gives away our time, talents and treasures for God's greater praise among all people (Matthew 6:21)
Beliefs
Doctrinal Statements
The glory of God requires that God's people grow in doctrinal soundness (2 Peter 3:18). However, since not all biblical doctrines are of equal importance, we have organized our doctrinal statements into two complementary documents.
Our Membership Doctrinal Statement is a fallible attempt to briefly summarize and systematize the core biblical truths someone must believe in order to be a member of New Castle Bible Church.
Our Leadership Doctrinal Statement is a more detailed, but just as fallible, attempt at articulating the biblical truth which someone must believe in order to be a leader of New Castle Bible Church. James 3:1 teaches that "Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness." Therefore, our Leadership Affirmation of Faith provides a framework to unite our church's teaching and hold our leadership accountable in their doctrine (1 Timothy 4:16).
New Castle Bible Church Beliefs FAQ's
Scripture
We teach that the Bible is God’s written revelation to man, and thus the sixty-six books of the Bible given to us by the Holy Spirit constitute the plenary (inspired equally in all parts) Word of God (1 Corinthians 2:7-14; 2 Peter 1:20-21). We teach that the Word of God is an objective, propositional revelation (1 Thessalonians 2:13; 1 Corinthians 2:13), verbally inspired in every word (2 Timothy 3:16), absolutely inerrant in the original documents, infallible, and God-breathed. We teach that God spoke in His written Word by a process of dual authorship. The Holy Spirit so superintended the human authors that, through their individual personalities and different styles of writing, they composed and recorded God’s Word to man (2 Peter 1:20-21) without error in the whole or in the part (Matthew 5:18; 2 Timothy 3:16). We teach that, whereas there may be several applications of any given passage of Scripture, there is but one true interpretation. The meaning of Scripture is to be found as one diligently applies the literal, grammatical, historical method of interpretation under the enlightenment of the Holy Spirit (John 7:17; John 16:12-15; 1 Corinthians 2:7-15; 1 John 2:20). It is the responsibility of believers to ascertain carefully the true intent and meaning of Scripture, recognizing that proper application is binding on all generations. Yet the truth of Scripture stands in judgment of men; never do men stand in judgment of it. (The Master’s Seminary Doctrinal Statement)
We must remember God did not breathe out His Scripture in English. The Old Testament was written in biblical Hebrew (and some Aramaic), and the New Testament was written in Koine Greek. Bible translation theory can be simplified into three primary theories: formal equivalence (word for word) or dynamic equivalence (thought for thought) or paraphrase. The more a translation embraces a paraphrase philosophy, the more the translation actually becomes a commentary. Yet one of the challenges of a pure “word for word” translation is that sometimes the meaning of idioms (i.e. it’s raining cats and dogs) can get lost in the translation. So all modern translations place themselves somewhere on a spectrum between formal and dynamic equivalence in their translation philosophy.
Therefore, the best Bible translation is the one you actually read! And after you are in the regular habit of Bible reading, the best English Bible translation to use is multiple translations! There are no perfect translations. Remember, the translation is not inspired. The original manuscripts are inerrant, inspired, and infallible. The attached chart helps compare common translations across this spectrum.
We use the English Standard Version (ESV) at NCBC because we prefer to let the text (rather than the translator) carry as much of the meaning as possible, but yet the ESV is still very readable and easy for most people to understand. We encourage people to use the translation of their choice, and after the ESV frequently recommend the NASB, HCSB, NET, NKJV, or NLT.
Key Scripture: 2 Peter 1:20-21; 2 Timothy 3:16
Recommended Resources:
- https://www.gotque
stions.org/Bible-translations. ,html - Is the King James Version the most accurate translation? The King James Only Controversy, by James White
We teach that the Bible constitutes the only infallible rule of faith and practice (Matthew 5:18; 24:35; John 10:35; 16:12-13; 17:17; 1 Corinthians 2:13; 2 Timothy 3:15-17; Hebrews 4:12; 2 Peter 1:20-21). (The Master's Seminary Doctrinal Statement)
There are many competing voices on the "stage of truth" today. Many appeal to the authority of experience, or tradition, or science, or emotion, or logic to definitively communicate what is true in this world. However, we believe that God's Word -- as the very inerrant and infallible revelation of God Himself -- maintains the sole interpretative authority over all other sources of truth in this world.
Of course this doesn't mean that the Scriptures speak directly or expressly about every scientific discovery. In fact, Christians love science and scientific study in keeping with King Solomon's wisdom, "It is the glory of God to conceal things, but the glory of kings is to search things out." The special revelation of God's Word gives us the proper world view, or interpretative lens, by which we can rightly understand the general revelation of God's creation as studied in science.
Therefore Scripture has final interpretative authority over our worldview in all parts of our life - including those pertaining to science.
Key Scripture: Matthew 24:35
Recommended Resources:
The Bible is the word of God, and since God is incapable of doing anything less than perfect, His written revelation is perfect in every way (Psalm 19:7-11)
The two terms inerrancy and infallibility are very closely related, and for all practical purposes go together.
By definition, Biblical inerrancy = "without error," or not self-contradictory in any way while Biblical infallibility = "incapable of error," or trustworthy, or reliable.
Here at New Castle Bible Church, we wholeheartedly embrace both the inerrancy of the biblical texts (in their original writings), and the infallibility of God's revelation. We must add the qualification, "in their original writings" since no human translation of God's Word into another language is without error. The translations are not without error - but God's Word as it was originally breathed out is, and after centuries of study of the thousands of copies of God's Word from all over the world, we can have absolute confidence that our translations clearly convey what God has revealed in a trustworthy and non-contradictory manner.
Recommended Resources:
"Canon" comes from the root word, rod or reed. Thus it refers to a standard or norm. The canon of Scripture refers to the set collection of books which were inspired by God throughout the course of history. Contrary to popular misconception, the Canonization of Scripture was not established by the early church, but only recognized by them. God determined the canon of Scripture (through His inspiration), but then led the early church fathers to discover, recognize, and codify His Word.
So the doctrine of canonicity deals with man's acceptance and recognition of the apostles' and prophets' writings as Scripture.
The Old Testament canon was functionally completed by Ezra in the fifth century B.C (Interestingly, the Apocrypha was not determined canonical by the Roman church until the council of Trent in 1546 A.D., during the counter-reformation when the church was trying to justify the teachings which were being questioned by the reformation.)
The New Testament canon was established in the 1st century, but the historical recognition of that canon was a process which took some time.
Key Scripture: 1 Corinthians 11:2; 2 Thessalonians 2:15
Recommended Resources:
- https://www.gotquestions.org/c
anon-Bible.html - https://www.monergism.com/topi
cs/bibliology/formation-canon - The King James Only Controversy, James White
- How the Biblical Canon Was Formed by the Museum of the Bible
Attachments:
- Bible - How we got it by John MacArthur
Sin
We teach that in Adam’s sin of disobedience to the revealed will and Word of God, man lost his innocence; incurred the penalty of spiritual and physical death; became subject to the wrath of God; and became inherently corrupt and utterly incapable of choosing or doing that which is acceptable to God apart from divine grace. With no recuperative powers to enable him to recover himself, man is hopelessly lost. Man’s salvation is thereby wholly of God’s grace through the redemptive work of our Lord Jesus Christ (Genesis 2:16-17; Genesis 3:1-19; John 3:36; Romans 3:23; Romans 6:23; 1 Corinthians 2:14; Ephesians 2:1-3; 1 Timothy 2:13-14; 1 John 1:8). We teach that because all men were in Adam, a nature corrupted by Adam’s sin has been transmitted to all men of all ages, Jesus Christ being the only exception. All men are thus sinners by nature, by choice, and by divine declaration (Psalm 14:1-3; Jeremiah 17:9; Romans 3:9-18, Romans 3:23; Romans 5:10-12). (The Master’s Seminary Doctrinal Statement)
No, the Bible does not teach an “age of accountability.” Rather the Scripture clearly teaches that Adam’s sin nature is passed down through conception (Psalm 51:5, 58:3; Job 14:4, 15:14; John 3:6), and our inherited sin nature alone is sufficient for eternal judgment (Romans 3:23, 5:12-19; Ephesians 2:3). All people – regardless of age or ability – by virtue of being created in the image of God, are thereby accountable to please God in perfect worship and righteousness (Matthew 5:48; Hebrews 9:27).
Key Scripture: Psalm 51:5
Recommended Resources:
For this question, we must admit the Bible leaves us with more mystery than we would prefer. However we have biblical certainty on the following points:
- The Scripture clearly teaches that Adam’s sin nature is passed down through conception (Psalm 51:5, 58:3; Job 14:4, 15:14; John 3:6), and our inherited sin nature alone is sufficient for eternal judgment (Romans 3:23, 5:12-19; Ephesians 2:3). All people – regardless of age or ability – by virtue of being created in the image of God, are thereby accountable to please God in perfect worship and righteousness (Matthew 5:48; Hebrews 9:27).
- We must remember a human decision is not what saves a person (John 1:12-13, c.f. John 3:5-7; 1 Corinthians 2:14) but what evidences or demonstrates that they have been saved by God (Romans 10:9-13). Only God is able to save a sinner from their own sin (Romans 7:24-25a; Titus 3:3-7) and cause him/her to believe on Christ (John 6:29; 2 Timothy 2:25) and be born again (James 1:18; 1 Peter 1:3). The salvation of every sinner is always an unmerited gift of mercy apart from any ability or work of the redeemed (Ephesians 2:8-9). The Scripture is clear that no sinner is able to seek God unless the Father first initiates their redemption (John 6:44, 63-65). Biblically speaking every person is responsible to believe on Christ and choose to worship Him (Joshua 24:15; Ezekiel 18:32, 33:11; John 3:36; Romans 2:5, 3:19, 14:12; Revelation 22:17), but so corrupted by sin’s deceit (2 Corinthians 4:3-4; c.f. Ecclesiastes 9:3; Jeremiah 17:9; 2 Timothy 2:26) that he/she is ignorantly fails to seek God (Psalm 14:2-3; John 3:19, 5:40; Romans 3:11) and remains hopelessly unable to please God through his/her own means (Romans 7:5, 8:7-8; C.f. John 8:43). Therefore anytime any sinner is saved, it is entirely and wholly the work of God and His eternal purposes (Ephesians 1:3-14; 2 Thessalonians 2:13; 2 Timothy 1:9; 1 Peter 1:2; 2 Peter 1:1-4)
- 2 Samuel 12:21-23 indicates David’s belief that his deceased infant was in heaven.
- Jeremiah 1:5 and Luke 1:15 (along with Ephesians 1:4) demonstrate biblical evidence that at least some infants are spiritually regenerated by God’s Spirit in the womb.
Therefore we teach that based on His sovereign mercy and grace, we have secure hope that God will save the souls of our infants who die. This salvation is entirely by His grace, and according to His electing purposes – and not because of the child’s [non-existent] sinlessness. We must be careful not to exceed beyond what the Scripture has revealed (Deuteronomy 29:29) – understanding that salvation is a marvelous and incomprehensible mystery of God’s grace (Romans 11:33-36; 1 Peter 1:12).
Key Scripture: 2 Samuel 12:21-23
Recommended Resources:
- https://www.thegospelcoalitio
n.org/article/do-all-infants- ;go-to-heaven/ - https://www.des
iringgod.org/interviews/why- ; Safe in the Arms of God, John MacArthurdo-you-believe-that-infants- who-die-go-to-heaven
Attachments:
Romans 1:20-21 teach us that every person made in the image of God is accountable and responsible to God – whether or not they have “heard of Christ.” In other words, every person is responsible to respond to the amount of revelation that God has given them. God is never unjust for sending someone to hell who never had the opportunity to hear the gospel of Christ. Failure to respond in faith to God’s general revelation of creation (Romans 1:19) and conscience (Romans 2:15) is alone sufficient rejection of God to deserve eternal condemnation in hell.
This reality should compel our missionary zeal to spread God’s gospel to all the nations – that God may be pleased to bring about saving faith and regeneration of hearts through the faithful preaching of His good news (Romans 10:14-17).
Key Scripture: Romans 1:18-32
Recommended Resources:
We teach that Satan is a created angel and the author of sin. He incurred the judgment of God by rebelling against his Creator (Isaiah 14:12-17; Ezekiel 28:11-19), by taking numerous angels with him in his fall (Matthew 25:41; Revelation 12:1-14), and by introducing sin into the human race by his temptation of Eve (Genesis 3:1-15). … We teach that in God’s sovereignty, He is neither author nor approver of sin (Habakkuk 1:13; John 8:38-47), nor does He abridge the accountability of moral, intelligent creatures (1 Peter 1:17). (The Master’s Seminary Doctrinal Statement)
“It is helpful, I think, to understand that sin is not itself a thing created. Sin is neither substance, being, spirit, nor matter. So it is technically not proper to think of sin as something that was created. Sin is simply a lack of moral perfection in a fallen creature. Fallen creatures themselves bear full responsibility for their sin. And all evil in the universe emanates from the sins of fallen creatures.” John MacArthur
God is entirely holy and perfect – He is the most beautiful and righteous being of glory. He submits to no standard outside of Himself. He Himself is the standard and definition of goodness and righteousness. Whatever God does is by definition good and righteous. Hence we say, “God is good all the time. All the time, God is good.” Sin occurs anytime anyone falls short of God’s glory. Sin is always the responsibility of moral, volitional, culpable creatures. And yet God in His sovereign glory is able to employ the sins of responsible creatures all for His higher eternal purposes (Romans 9:22), without ever compromising His own glory and holiness.
Key Scripture: James 1:13; Genesis 50:20; Romans 9:14-24ff
Recommended Resources:
We teach that in Adam’s sin of disobedience to the revealed will and Word of God, man lost his innocence; incurred the penalty of spiritual and physical death; became subject to the wrath of God; and became inherently corrupt and utterly incapable of choosing or doing that which is acceptable to God apart from divine grace. With no recuperative powers to enable him to recover himself, man is hopelessly lost. Man’s salvation is thereby wholly of God’s grace through the redemptive work of our Lord Jesus Christ (Genesis 2:16-17; Genesis 3:1-19; John 3:36; Romans 3:23 Romans 6:23; 1 Corinthians 2:14; Ephesians 2:1-3; 1 Timothy 2:13-14; 1 John 1:8). We teach that because all men were in Adam, a nature corrupted by Adam’s sin has been transmitted to all men of all ages, Jesus Christ being the only exception. All men are thus sinners by nature, by choice, and by divine declaration (Psalm 14:1-3; Jeremiah 17:9; Romans 3:9-18; Romans 3:23; Romans 5:10-12). (The Master’s Seminary Doctrinal Statement)
While no person is utterly as sinful as they possibly could yet be, we believe the Scriptures clearly teach that the totality of the human experience has been fatally corrupted by sin. In other words, our sin nature affects our entire personhood, including our will, mind, affections, desires, behaviors, speech, relationships, etc. etc. For this reason several Scriptures like Romans 3:12 clearly state, “No one does good, not even one.”
In other words, the Scripture defines goodness as far more than just moral behavior, respectable citizenship, or sacrificial benevolence. Unbelievers are able to do many nice and respectable things on some level – but never to the level that qualifies as being “good” by God’s definition (c.f. Isaiah 64:6). Jesus’ answer to the rich young ruler in Mark 10:18 clearly demonstrates that by God’s definition, only God is good. God’s definition of goodness therefore is the perfection of righteousness. To be “good” in God’s eyes requires that we love the Lord our God with all our heart, with all our soul, with all our mind, and with all our strength (Matthew 22:37). And such “goodness” or “righteousness” is only possible for sin-corrupted humans through faith’s union with Jesus Christ (Romans 3:21-22; Galatians 3:11; Philippians 3:9). Only the righteousness of Christ that is imputed to our human heart through faith in Jesus Christ is able to truly please God (Hebrews 11:6).
So yes, unbelievers can perform nice and benevolent deeds apart from faith in Christ. But even these expressions of goodness (from a human perspective) are stained by sinful motives, pride, selfishness, or unbelief (from God’s perspective). So while their deeds may appear to be “good” to human onlookers, we must remember that it is God’s perspective that matters most (1 Samuel 16:7).
Key Scripture: Isaiah 64:6; Mark 10:18; Romans 3:11-12
Recommended Resources:
We teach that the transmission of Adam’s sin to all born after him is best explained in ‘representative headship’ (also known as federal headship). All people are guilty in Adam, because Adam was the representative of the human race. Representative headship shows the logic of how Christ can impute his righteousness on to us – just as the guilt of Adam’s sin has been imputed on to us, so can the righteousness of Christ be imputed on to us (Rom. 5:12-21). While death is connected to Adam, life is connected to Christ (1 Cor. 15:22). (John MacArthur and Richard Mayhue, Biblical Doctrine (Wheaton, IL: Crossway, 2017), 461-466.) God counted us guilty for Adam’s disobedience because Adam was our first representative. But now, for all who believe in Jesus Christ they are counted as righteous, because of the obedience of Christ (Rom. 5:19). Christ is the representative for all who repent and put their faith in him. (Wayne Grudem, Systematic Theology (Rapids, MI: Zondervan, 2004), 495.)
For those who have not been granted repentance and the gift of faith (2 Tim. 2:25; Eph. 2:8-9), they remain under the power of sin. The body (Rom. 6:6, 12, 7:24), mind (Rom. 1:21; 2 Cor. 3:14-15, 4:4; Titus 1:15), emotions (Rom. 1:26-27; Gal. 5:24; 2 Tim. 3:2-4), heart (Gen. 6:5; Jer. 17:9; Eph. 4:18), and the will (Rom. 3:9-18; 6:17; 2 Tim. 2:25-26) of each human have been affected by sin. For our will to be affected by sin does not mean that every single person is as evil as evil can be, but that every single person fails to love, honor, and serve God as he deserves. Every one who has descended from Adam is therefore spiritually dead (Eph. 2:1-3). Being spiritually dead means that one is unable to appropriately respond to spiritual truth (Rom. 8:7-8; 1 Cor. 2:14; 2 Cor. 4:4; Eph. 4:17-18). Not until God raises a dead sinner to new life in Jesus Christ through the miraculous work of regeneration can one’s will begin to be renewed (Rom. 6:1-14; 2 Cor. 4:6).
Key Scripture: Romans 5:1-21; 1 Cor. 15:22; Ephesians 2:1-10
For Further Study:
- https://www.moodymedia.or
g/sermons/rescued/rescued-eter nal-death/ Lutzer, Erwin. “Rescued from Eternal Death.” (Video of Sermon, Moody Church, Chicago, IL).
Salvation
We teach that regeneration is a supernatural work of the Holy Spirit by which the divine nature and divine life are given (John 3:3-7; Titus 3:5). It is instantaneous and is accomplished solely by the power of the Holy Spirit through the instrumentality of the Word of God (John 5:24), when the repentant sinner, as enabled by the Holy Spirit, responds in faith to the divine provision of salvation. Genuine regeneration is manifested by fruits worthy of repentance as demonstrated in righteous attitudes and conduct. Good works will be its proper evidence and fruit (1 Corinthians 6:19-20; Ephesians 2:10), and will be experienced to the extent that the believer submits to the control of the Holy Spirit in his life through faithful obedience to the Word of God (Ephesians 5:17-21; Philippians 2:12b; Colossians 3:16; 2 Peter 1:4-10). This obedience causes the believer to be increasingly conformed to the image of our Lord Jesus Christ (2 Corinthians 3:18). Such a conformity is climaxed in the believer’s glorification at Christ’s coming (Romans 8:17; 2 Peter 1:4; 1 John 3:2-3). (The Master’s Seminary Doctrinal Statement)
New Castle Bible Church does not typically use “altar calls” or a formal invitation method for evangelism. While it would clearly NOT be sinful to publicly invite people forward in a service in response to the Gospel invitation, it does not seem like the wisest method of evangelism for the following reasons:
- We must remember a human decision or profession is not what saves a person (Matthew 7:21-23; John 1:12-13, c.f. John 3:5-7; 1 Corinthians 2:14) but what evidences or demonstrates that they have been saved by God (Romans 10:9-13). Only God is able to save a sinner from their own sin (Romans 7:24-25a; Titus 3:3-7) and cause him/her to believe on Christ (John 6:29; 2 Timothy 2:25) and be born again (James 1:18; 1 Peter 1:3). The salvation of every sinner is always an unmerited gift of mercy apart from any ability or work of the redeemed (Ephesians 2:8-9). The Scripture is clear that no sinner is able to seek God unless the Father first initiates their redemption (John 6:44, 63-65). Biblically speaking every person is responsible to believe on Christ and choose to worship Him (Joshua 24:15; Ezekiel 18:32, 33:11; John 3:36; Romans 2:5, 3:19, 14:12; Revelation 22:17), but so corrupted by sin’s deceit (2 Corinthians 4:3-4; c.f. Ecclesiastes 9:3; Jeremiah 17:9; 2 Timothy 2:26) that he/she is ignorantly fails to seek God (Psalm 14:2-3; John 3:19, 5:40; Romans 3:11) and remains hopelessly unable to please God through his/her own means (Romans 7:5, 8:7-8; C.f. John 8:43). Therefore anytime any sinner is saved, it is entirely and wholly the work of God and His eternal purposes (Ephesians 1:3-14; 2 Thessalonians 2:13; 2 Timothy 1:9; 1 Peter 1:2; 2 Peter 1:1-4).
- We believe the foolishness of preaching of the Word of God is powerful enough to truly convert the soul (Psalm 19:7; Romans 1:16; 1 Corinthians 1:17-18; James 1:18; 1 Peter 1:23) and create a genuine faith unto salvation (Romans 10:17; 1 Thessalonians 2:13) without the manipulative efforts of music or human wisdom (1 Corinthians 2:1-5, 13; 2 Corinthians 1:12) which threaten to empty the cross of its power (1 Corinthians 1:17).
- We believe believer’s baptism, not public altar calls, is God’s designed method for believers to go public with their faith (Matthew 28:18-20; Acts 2:38, 41, 8:36-38).
- We believe biblical assurance (the subjective confidence of one’s salvation in Christ) is based on the evidence of the work of God’s Spirit in a person’s life (1 John 5:13). Where possible, we desire to avoid any method which tends to place assurance of salvation upon one’s decision or human profession (Matthew 7:21-23).
Key Scripture: 1 Corinthians 2:1-5; Matthew 7:21-23
Recommended Resources:
- https://www.gotque
stions.org/altar-calls.html - h
ttps://www.thegospelcoalition. org/article/you-asked-should-c hurches-perform-altar-calls/ https://www.9marks.org/article /journalevangelism-without- altar-call/
Attachments:
The gospel is the “good news” of God’s salvation of sinners through the death, burial, resurrection, and ascension of Jesus Christ (1 Corinthians 15:1-5). The Gospel proclaims that while I am far more sinful that I even realize, in Christ I am more loved, and welcomed, and cherished, and accepted, and delighted in by God than I could ever dare to dream, or hope to imagine! What good news that offers God’s salvation to sinners like me and you!!
Key Scripture: 1 Corinthians 15:1-5; Romans 1:16
Recommended Resources:
- https://www.crossw
ay.org/blog/2016/10/what-is- the-gospel-2/ - https://www.
gotquestions.org/what-is-the- gospel.html - http://www.myncbc
.org/church/about/gospel
Attachments:
We teach that regeneration is a supernatural work of the Holy Spirit by which the divine nature and divine life are given (John 3:3-7; Titus 3:5). It is instantaneous and is accomplished solely by the power of the Holy Spirit through the instrumentality of the Word of God (John 5:24), when the repentant sinner, as enabled by the Holy Spirit, responds in faith to the divine provision of salvation. Genuine regeneration is manifested by fruits worthy of repentance as demonstrated in righteous attitudes and conduct. Good works will be its proper evidence and fruit (1 Corinthians 6:19-20; Ephesians 2:10), and will be experienced to the extent that the believer submits to the control of the Holy Spirit in his life through faithful obedience to the Word of God (Ephesians 5:17-21; Philippians 2:12b; Colossians 3:16; 2 Peter 1:4-10). This obedience causes the believer to be increasingly conformed to the image of our Lord Jesus Christ (2 Corinthians 3:18). Such a conformity is climaxed in the believer’s glorification at Christ’s coming (Romans 8:17; 2 Peter 1:4; 1 John 3:2-3). (The Master’s Seminary Doctrinal Statement)
In brief, we believe salvation is a work of God, not man. Both repentance and faith are redemptive gifts of God’s grace to the sinner. And when God saves a soul, His Spirit converts the heart making all things new. Therefore it is not possible for someone to claim Jesus as their Savior, and not be submitted to Him as their Lord at the same time.
Key Scripture: 2 Corinthians 5:17
Recommended Resources:
Attachments:
- Lordship Salvation– Elders of Grace Community Church
We teach that all the redeemed once saved are kept by God’s power and are thus secure in Christ forever (John 5:24; John 6:37-40; John 10:27-30; Romans 5:9-10; Romans 8:1; Romans 8:31-39; 1 Corinthians 1:4-8; Ephesians 4:30; Hebrews 7:25; Hebrews 13:5; 1 Peter 1:5; Jude 24).
We teach that it is the privilege of believers to rejoice in the assurance of their salvation through the testimony of God’s Word, which, however, clearly forbids the use of Christian liberty as an occasion for sinful living and carnality (Romans 6:15-22; Romans 13:13-14; Galatians 5:13, Galatians 5:25-26; Titus 2:11-14). (The Master’s Seminary Doctrinal Statement)
Assurance of salvation is a gift of God’s Spirit granting believers humble and joyful confidence in their salvation and eternal life (Romans 8:15-17; 1 John 5:13).
Assurance is subjective confidence, which must be distinguished sharply from the objective grounds of one’s acceptance before God. (In other words, just because a person thinks they are saved does not make them saved, and visa versa.) Assurance of salvation can be known through a three-fold testimony: the testimony of the Word of God, the testimony of the Spirit of God, and the testimony of new life in the believer.
Key Scripture: 1 John 5:13
Recommended Resources:
- https://www.desiringgod.org/i
nterviews/am-i-saved - https://
www.gotquestions.org/signs-sav ing-faith.html
Attachments:
- Perseverence & Assurance Notes – Kevin Sauder
- Is it Real – John MacArthur
- The Gospel and Genuine Saving Faith– MacArthur Study Bible
We teach that sovereign election does not contradict or negate the responsibility of man to repent and trust Christ as Savior and Lord (Ezekiel 18:23; Ezekiel 18:32; Ezekiel 33:11; John 3:18-19; John 3:36; John 5:40; Romans 9:22-23; 2 Thessalonians 2:10-12; Revelation 22:17). Nevertheless, since sovereign grace includes the means of receiving the gift of salvation as well as the gift itself, sovereign election will result in what God determines. All whom the Father calls to Himself will come in faith and all who come in faith the Father will receive (John 6:37-40; John 6:44; Acts 13:48; James 4:8). (The Master’s Seminary Doctrinal Statement)
In brief, we believe salvation is a work of God, not man. Both repentance and faith are redemptive gifts of God’s grace to the sinner. Regeneration (or being “born again”) is entirely an act of God (John 1:12-13). Yet we also believe man is fully responsible to choose and obey God. God’s sovereignty does not eliminate human responsibility. People are free to do whatever they want to do – so in this sense man’s will is “free.” However, the freedom of the will does not mean that a sinner is able to understand spiritual truth (1 Corinthians 2:14; John 14:17) or obey God (Romans 8:7-8). Sin has so corrupted the desires of the human heart, that all sinners will only continue to freely and happily choose that which falls short of the glory of God (Romans 3:10ff). So while all people are responsible to choose and obey God – apart from God’s regenerating and sovereign grace, no one will ever choose to obey and worship God by faith (John 6:44). Adam’s fall has plunged all humanity into a condition where they are not able to not sin (Romans 3:23; Hebrews 11:6). The flesh is not helpful at all in pursuing salvation (John 6:63). Therefore God’s sovereign grace is required to empower man’s responsible actions for salvation – namely faith and repentance (2 Timothy 2:24-26; Philippians 1:29). All who are in hell, are there because of their own responsible and sinful choices against God. But all who are saved owe it entirely to God’s undeserved and sovereign grace (Ephesians 2:8-9).
Key Scripture: Philippians 2:13; 1 Corinthians 15:10; John 6:65
Recommended Resources:
- https://www.gty.org/library/s
ermons-library/43-15/twin-trut hs-gods-sovereignty-and-mans- responsibility - https://www.
gotquestions.org/free-will- sovereign.html - https://www.
ligonier.org/blog/what-relatio nship-between-divine-sovereign ty-and-human-responsibility/
Attachments:
- Our Living Hope - Part 1– 2-25-18 Sermon Manuscript
- A People Built by Mercy Part 2 – 5-13-18 Sermon Manuscript Final (especially see footnote #46)
- Justification & Regeneration Notes – 2-24-16 (especially see the verses on Regeneration)
- Election & Predestination Notes – 3-2-16
Please understand that in one sense, everyone who rightly rejects universalism (the belief that all people everywhere will go to heaven regardless of whether they repent and faith in Christ or not, contra: Rev 20:11-15; John 5:29; Dan. 12:2) believes that Christ's atonement was limited in some way. For some, Christ's atonement is limited by man's will and for others by God's will.
The attached article by Dr. Richard Mayhue helpfully walks through how we understand the full counsel of God's Word in these regards -- acknowledging the seeming paradox of Scriptures that seem to teach that both man's will and God's will are actively limiting the extent of Christ's atonement.
Key Scripture: Isaiah 53:11
Recommended Resources:
- https://www.gotquestions.org/u
nlimited-atonement.html - https://www.theaquilareport.co
m/why-definite-atonement-parti cular-redemption-must-be-true/
Attachments:
- The Paradox of Christ's Atonement - Richard Mayhue
Baptism and Communion
We teach that two ordinances have been committed to the local church: baptism and the Lord’s Supper (Acts 2:38-42). Christian baptism by immersion (Acts 8:36-39) is the solemn and beautiful testimony of a believer showing forth his faith in the crucified, buried, and risen Savior, and his union with Him in death to sin and resurrection to a new life (Romans 6:1-11). It is also a sign of fellowship and identification with the visible Body of Christ (Acts 2:41-42). (The Master’s Seminary Doctrinal Statement)
The meaning of the original word translated, “baptism,” as well as the witness of the biblical text clearly describe the mode of immersion for believer’s baptism (Acts 8:36-39). We believe the mode of immersion best illustrates the spiritual reality of our salvation – as described in Romans 6:4. Therefore, whenever possible, we practice believer’s baptism by immersion.
However, the emphasis of the biblical text is not on the mode, but the meaning of baptism for the believer in Jesus Christ. Therefore, our elders may accept a person’s baptism by some other mode, when completed as a believer. There have been rare occasions when our elders have baptized by pouring when it was medically impossible to baptize a believer by full immersion.
Key Scripture: Matthew 28:18-20
Recommended Resources:
Attachments:
We teach that the Lord’s Supper is the commemoration and proclamation of His death until He comes, and should be always preceded by solemn self-examination (1 Corinthians 11:28-32). We also teach that whereas the elements of Communion are only representative of the flesh and blood of Christ, the Lord’s Supper is nevertheless an actual communion with the risen Christ who is present in a unique way, fellowshipping with His people (1 Corinthians 10:16). (The Master’s Seminary Doctrinal Statement)
There are no biblical age qualifications to the Lord’s Table. However, participation in the Lord’s supper is not open for everyone. God gives serious warning for anyone who would eat or drink the cup of the Lord in an unworthy manner (1 Corinthians 11:27-32).
First, one must be born again. Communion is only for those who genuinely share in true faith in the Lord Jesus Christ (1 Corinthians 10:16). Those who do not share in the benefits of Christ’s body and blood by faith, should not partake of those elements which symbolize His body and blood (John 6:56). Second, one must be walking in thankful repentance when partaking of the Lord’s Table. Communion remembers the body and blood of our Lord Jesus Christ with a thankful and repentant posture – not a hardened or uncaring or undiscerning heart. To properly participate in communion requires humble self-examination, repentance, and joyfully resting in God’s forgiveness (1 Corinthians 11:28).
Therefore the following implications seem prudent for parents/guardians determining the spiritual readiness of a young person to participate in the Lord’s Table:
- Has the child been born again by the Spirit of God? If not, they should not participate.
- Does the child consistently demonstrate a lifestyle of repentance and faith? If they are too young to take their own sin seriously, or to joyfully delight in the death and resurrection and future coming of Jesus Christ – then they would most likely benefit from waiting to participate in eating and drinking of the Lord’s Table.
- Does the child sufficiently understand what communion represents? Are they able to explain that communion doesn’t save them, and yet helps them remember what Christ has done for us through his sacrificial death? If they are too immature to sufficiently understand and communicate the meaning and purpose of communion, then they are likely not ready to participate.
Key Scripture: 1 Corinthians 11:27-32
Recommended Resources:
- https://www.gotque
stions.org/children-baptism- communion.html - https://www.
challies.com/articles/preparat ion-for-communion/
Attachments:
We teach that the Lord’s Supper is the commemoration and proclamation of His death until He comes, and should be always preceded by solemn self-examination (1 Corinthians 11:28-32). We also teach that whereas the elements of Communion are only representative of the flesh and blood of Christ, the Lord’s Supper is nevertheless an actual communion with the risen Christ who is present in a unique way, fellowshipping with His people (1 Corinthians 10:16). (The Master's Seminary Doctrinal Statement)
"It would seem that, since we take the Lord’s Supper to remember Christ’s death, we should take it fairly often. Some churches have a monthly Lord’s Supper service; others do it bi-monthly; others weekly. Since the Bible does not give us specific instruction as to frequency, there is some latitude in how often a church should observe the Lord’s Supper. It should be often enough to renew focus on Christ, without being so often that it become routine. In any case, it’s not the frequency that matters but the heart attitude of those who participate. We should partake with reverence, love, and a deep sense of gratitude for the Lord Jesus, who was willing to die on the cross to take upon Himself our sins." Got Questions, "Lords-Supper-observed"
Our habit is to celebrate the Lord's Supper together once every other month, usually on the first Sunday of the respective month, during our morning worship services at New Castle Bible Church.
Key Scripture: 1 Corinthians 11:23-26
Recommended Resources:
God and the Holy Spirit
We teach that there is but one living and true God (Deuteronomy 6:4; Isaiah 45:5-7; 1 Corinthians 8:4), an infinite, all-knowing Spirit (John 4:24), perfect in all His attributes, one in essence, eternally existing in three Persons—Father, Son, and Holy Spirit (Matthew 28:19; 2 Corinthians 13:14)—each equally deserving worship and obedience. (The Master’s Seminary Doctrinal Statement)
The Trinity of God comes from the root words – Tri (meaning 3) and unity (meaning one). This doctrinal term is how the Christian church has understood the revelation of God’s nature in Holy Scripture. The doctrine of the Trinity refers to the belief that God is three persons in one essence. The Divine essence subsists wholly and indivisibly, simultaneously and eternally, in Father, Son, and Holy Spirit. In other words, there is but one essence in the Godhead and this one essence wholly and equally pervades each of the three persons in the Godhead without division or multiplication.
The following diagram helpfully illustrates how we believe the Scriptures reveal that God is 3 persons in one essence:
The word “persons” is employed in our description of the triune Godhead since we believe that God is not impersonal, but relational.
For further explanation, please see the excellent recommended resources below.
Key Scripture: Deuteronomy 6:4; Matthew 28:19
Recommended Resources:
We teach that the Holy Spirit is the supernatural and sovereign Agent in regeneration, baptizing all believers into the Body of Christ (1 Corinthians 12:13). The Holy Spirit also indwells, sanctifies, instructs, empowers them for service, and seals them unto the day of redemption (Romans 8:9; 2 Corinthians 3:6; Ephesians 1:13). We teach that the Holy Spirit is the divine Teacher, who guided the apostles and prophets into all truth as they committed to writing God’s revelation, the Bible. Every believer possesses the indwelling presence of the Holy Spirit from the moment of salvation, and it is the duty of all those born of the Spirit to be filled with (controlled by) the Spirit (John 16:13; Romans 8:9; Ephesians 5:18; 2 Peter 1:19-21; 1 John 2:20; 1 John 2:27). (The Master’s Seminary Doctrinal Statement)
Ephesians 1:13 is clear that the Holy Spirit indwells (or baptizes) the believer at the moment of salvation (C.f. 1 Corinthians 12:13; Galatians 3:2). This indwelling of God’s Spirit is permanent – given as a down payment of our future glory in the presence of Christ (2 Corinthians 1:22; Ephesians 4:30).
Biblically speaking, the filling of the Spirit is different from the indwelling (or baptism) of the Spirit. To be filled with the Spirit means to be under the control of the Spirit, just like to be filled with wine means to be under the control of wine (Ephesians 5:18). If you compare Paul’s parallel flow of argument in Ephesians 5 and Colossians 3, you will note that the command “be filled with the Spirit” in Ephesians 5:18 is parallel with the command “Let the word of Christ dwell in you richly” in Colossians 3:16. Therefore “to be filled with the Spirit” means to let God’s Word freely rule in my life. To be filled with the Spirit means the same as “walking in the Spirit” (Galatians 5:16, 25) or being “led by the Spirit” (Galatians 5:18). To be filled with the Spirit is to live daily under the control of the Spirit – submissive to God’s Word in every aspect of my life.
Because no believer is sinless (1 John 1:8-10) prior to their eternal glorification in the presence of Christ (1 John 3:2), no believer is filled with the Spirit at all times. However, every believer is indwelled with the Spirit at all times, and it is the indwelling Spirit’s ministry of sanctification and conviction of sin that motivates us to repent from our sins and again submit ourselves to the Holy Spirit’s control.
Key Scripture: Ephesians 1:13, 5:18; Colossians 3:16
Recommended Resources:
We teach that Satan is a created angel and the author of sin. He incurred the judgment of God by rebelling against his Creator (Isaiah 14:12-17; Ezekiel 28:11-19), by taking numerous angels with him in his fall (Matthew 25:41; Revelation 12:1-14), and by introducing sin into the human race by his temptation of Eve (Genesis 3:1-15). We teach that Satan is the open and declared enemy of God and man (Isaiah 14:13-14; Matthew 4:1-11; Revelation 12:9-10); the prince of this world, who has been defeated through the death and resurrection of Jesus Christ (Romans 16:20); and that he shall be eternally punished in the lake of fire (Isaiah 14:12-17; Ezekiel 28:11-19; Matthew 25:41; Revelation 20:10).
We teach that every saved person is involved in a daily conflict—the new creation in Christ doing battle against the flesh—but adequate provision is made for victory through the power of the indwelling Holy Spirit. The struggle nevertheless stays with the believer all through this earthly life and is never completely ended. All claims to the eradication of sin in this life are unscriptural. Eradication of sin is not possible, but the Holy Spirit does provide for victory over sin (Galatians 5:16-25; Ephesians 4:22-24; Philippians 3:12; Colossians 3:9-10; 1 Peter 1:14-16; 1 John 3:5-9). (The Master’s Seminary Doctrinal Statement)
In brief we believe demons are unclean or evil spirits who operate under the control of Satan (Matthew 10:1; Luke 4:33, 7:21). Even though demons acknowledge that Christ is the Son of God (Mark 1:24) and believe that there is one God (James 2:19), they are lying spirits who seek to promote idolatry and false religion (1 Timothy 4:1; Revelation 9:20). The Scriptures are clear that demons may indwell and possess/control unbelievers (Matthew 8:16, 10:1, 8; Luke 4:41, 22:3). However, the Scriptures are joyfully clear that Satan and his demons have no power or authority over the believer – while they may oppress them externally (Job 1:12, 2:6ff) – a true believer will never be possessed or controlled by a demon (John 10:27-30; 1 John 4:4).
While Jesus and the apostles exercised clear supernatural power to deliver souls from demonic control (Matthew 10:1-42; Acts 16:1-40, Acts 19:11-16), we recognize that the New Testament seems to shift the focus away from exorcism and towards preaching and discipleship after the Scriptures are fully revealed bringing a close to the apostolic age. Rather than rebuking Satan through some mystical and dangerous experience, we hold firmly to Romans 1:16-17: We are not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. For in it the righteousness of God is revealed from faith for faith, as it is written, The righteous shall live by faith. We observe that even the archangel Michael does not rebuke Satan (Jude 9). God is able to grant repentance – which is his means of setting people free from Satan’s lies (2 Timothy 2:24-26), as His Spirit grants faith in the preaching of His Word.
Therefore, when ministering to an unbeliever who is demon-possessed, we talk to the person (refusing to talk to the demon) and urge them to believe on the Lord Jesus Christ that they might be saved.
Key Scripture: Romans 1:16-17; Ephesians 6:10-20
Recommended Resources:
- https://www.gotquestions.org/
Christian-demon-possessed.html - https://www.gotquestions.org
/Christian-exorcism.html ; Power Encounters , David Powlison; Demons: A Biblically Based Perspective, Alex Konya
Attachments:
- The Devil Made Me Do It– Dr. Dick Mayhue
- The Doctrine of Angels Satan and Demons – Dr. Trevor Craigen Notes TH606
We teach that the Holy Spirit administers spiritual gifts to the church. The Holy Spirit glorifies neither Himself nor His gifts by ostentatious displays, but He does glorify Christ by implementing His work of redeeming the lost and building up believers in the most holy faith (John 16:13-14; Acts 1:8; 1 Corinthians 12:4-11; 2 Corinthians 3:18). We teach, in this respect, that God the Holy Spirit is sovereign in the bestowing of all His gifts for the perfecting of the saints today and that speaking in tongues and the working of sign miracles in the beginning days of the church were for the purpose of pointing to and authenticating the apostles as revealers of divine truth, and were never intended to be characteristic of the lives of believers (1 Corinthians 12:4-11; 1 Corinthians 13:8-10; 2 Corinthians 12:12; Ephesians 4:7-12; Hebrews 2:1-4). We teach that there were two kinds of gifts given the early church: miraculous gifts of divine revelation and healing, given temporarily in the apostolic era for the purpose of confirming the authenticity of the apostles’ message (Hebrews 2:3-4; 2 Corinthians 12:12); and ministering gifts, given to equip believers for edifying one another. With the New Testament revelation now complete, Scripture becomes the sole test of the authenticity of a man’s message, and confirming gifts of a miraculous nature are no longer necessary to validate a man or his message (1 Corinthians 13:8-12). Miraculous gifts can even be counterfeited by Satan so as to deceive even believers (1 Corinthians 13:13-14:12; Revelation 13:13-14). The only gifts in operation today are those nonrevelatory equipping gifts given for edification (Romans 12:6-8). We teach that no one possesses the gift of healing today but that God does hear and answer the prayer of faith and will answer in accordance with His own perfect will for the sick, suffering, and afflicted (Luke 18:1-6; John 5:7-9; 2 Corinthians 12:6-10; James 5:13-16; 1 John 5:14-15). (The Master’s Seminary Doctrinal Statement)
The doctrine of the sufficiency of Scripture is very important consideration here. From the very beginning, the purpose of the sign gifts was to authenticate the revelation of God, and the messenger of that revelation. While God’s power is unchanging in its unlimited supremacy – the close of the canon of Scripture means that God’s people should no longer expect to experience those gifts (tongues, miracles, fore-telling, healing) which historically accompanied the giving of revelation. (Historically, the sign gifts cluster around the times of the prophets, Jesus, and the apostles – all significant eras of the giving of biblical revelation.)
Key Scripture: Hebrews 2:3-4; 1 Corinthians 13:8, 14:22
Recommended Resources:
- https://www.gotque
stions.org/sign-gifts.html - ht
tps://www.ligonier.org/blog/ holy-spirits-ministry/ - Defini
ng Deception, Costi Hinn & Anthony Wood
Attachments:
- The Sufficiency of Scripture and the Continuing Revelation of God– Kevin Sauder
- Ecclesiology - Lesson 6 - The Gifts of the Spirit to the Church - Student Notes – Ritch Boerckel, The Gospel Institute Curriculum
- Pneumatology - Cessationism– Matt Morgan, The Gospel Institute Curriculum
We teach that the Holy Spirit administers spiritual gifts to the church. The Holy Spirit glorifies neither Himself nor His gifts by ostentatious displays, but He does glorify Christ by implementing His work of redeeming the lost and building up believers in the most holy faith (John 16:13-14; Acts 1:8; 1 Corinthians 12:4-11; 2 Corinthians 3:18). Miraculous gifts can even be counterfeited by Satan so as to deceive even believers (1 Corinthians 13:13-14:12; Revelation 13:13-14). The only gifts in operation today are those nonrevelatory equipping gifts given for edification (Romans 12:6-8). We teach that no one possesses the gift of healing today but that God does hear and answer the prayer of faith and will answer in accordance with His own perfect will for the sick, suffering, and afflicted (Luke 18:1-6; John 5:7-9; 2 Corinthians 12:6-10; James 5:13-16; 1 John 5:14-15). (The Master’s Seminary Doctrinal Statement)
It's not wrong to pray for healing or for relief - in fact we should! James 5:13-18. But to believe that all sickness or suffering comes because of a lack of faith, or healing only comes to those who have enough faith, or even that God always desires to heal us... is not biblical at all, and in fact is very destructive to people's view of God! So if you are sick - certainly pray that God would heal according to His will. And exercise the biblical freedom to use medicine when possible for healing purposes. But also pray for the grace to steward your disease and not waste God's good purposes for suffering in your life for as long as He intends for you to be weakened by it.
Key Scripture: James 5:13-18
Recommended Resources:
Attachments:
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We teach that the Holy Spirit administers spiritual gifts to the church. The Holy Spirit glorifies neither Himself nor His gifts by ostentatious displays, but He does glorify Christ by implementing His work of redeeming the lost and building up believers in the most holy faith (John 16:13-14; Acts 1:8; 1 Corinthians 12:4-11; 2 Corinthians 3:18). We teach, in this respect, that God the Holy Spirit is sovereign in the bestowing of all His gifts for the perfecting of the saints today and that speaking in tongues and the working of sign miracles in the beginning days of the church were for the purpose of pointing to and authenticating the apostles as revealers of divine truth, and were never intended to be characteristic of the lives of believers (1 Corinthians 12:4-11; 13:8-10; 2 Corinthians 12:12; Ephesians 4:7-12; Hebrews 2:1-4). (The Master’s Seminary Doctrinal Statement)
In brief, spiritual gifts are Divine enablements for ministry given to every Christ-follower. Spiritual gifts are undeserved supernatural capacities or abilities which enable you to channel God’s grace to others. 1 Peter 4:11 simplifies spiritual gifts into two broad categories -- speaking gifts and serving gifts.
Key Scripture: 1 Corinthians 12:4-11
Recommended Resources:
- Spiritual Gifts by Thomas Schreiner
Attachments:
Church
We teach that the church is thus a unique spiritual organism designed by Christ, made up of all born again believers in this present age (Ephesians 2:11; Ephesians 3:6). The church is distinct from Israel (1 Corinthians 10:32), a mystery not revealed until this age (Ephesians 3:1-6; Ephesians 5:32). (The Master’s Seminary Doctrinal Statement)
In brief, we reject all principles of Bible interpretation that extend such a priority on the New Testament that it nullifies the literal, grammatical, historical understanding of the Old Testament. While we see much continuity between Israel and the church, we also believe the Scriptures teach significant and real discontinuity between them as well. Therefore, the national promises to Israel given in the OT are still real promises of God awaiting a future fulfillment in God’s perfect time.
Key Scripture: Romans 11:29; Matthew 16:18
Recommended Resources:
Attachments:
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Spiritual Growth
Absolutely. In fact, the overwhelming witness of Scripture is that genuine believers will wrestle with doubt when we encounter difficult circumstances, worldly influences, incomplete or misunderstood revelation, or unfulfilled expectations.
What matters then is what we do with our doubt? Where do we go with our doubts? When John the Baptist doubted whether Jesus really was the promised Messiah, he went right to Jesus for the answer (Matthew 11:2-3). And Jesus addressed John’s doubts by pointing his focus towards all of His glorious works. Whenever faith is fed by Christ’s words and works, it is able to exercise itself during times of doubt, and thereby strengthen our faith through our doubts.
Key Scripture: 2 Timothy 2:13; Mark 9:24
Recommended Resources:
- https://www.gty.org/library/qu
estions/QA49/is-it-normal-for- a-christian-to-doubt-his-or- her-salvation - https://www.desiringgod.org/me
ssages/how-to-seek-the-holy-sp irit/excerpts/do-you-struggle- with-doubts - https://www.gty.org/library/se
rmons-library/2285/solving-the -problem-of-doubt - https://www.gotquestions.org/B
ible-doubt.html - http://bradhambrick.com/an-ope
n-letter-to-someone-considerin g-renouncing-their-faith/
Marriage and Family
1 Corinthians 7:14 says, For the unbelieving husband is made holy because of his wife, and the unbelieving wife is made holy because of her husband. Otherwise your children would be unclean, but as it is, they are holy.
The verb “is made holy” translates the perfect passive indicative form of the Greek word meaning “to be sanctified”, “to be set apart”, “to be consecrated”, or “to be made holy.” The context helps us determine the proper meaning. It does not mean that marriage has the power to rescue or save a soul from hell. The only way someone can be saved from sin and declared righteous by God is through faith in Jesus Christ (John 14:7). Rather, this verse refers to the redemptive influence that a believing spouse can have in their immediate family. (c.f. In Matthew 23:17, 19 the temple sanctifies the gold associated with it.) The genuine salvation of one spouse legitimately sets the rest of the family in a position of being influenced by God’s grace and His Spirit in and through the believer.
Key Scripture: 1 Corinthians 7:14
Recommended Resources:
End of Life
We teach that physical death involves no loss of our immaterial consciousness (Revelation 6:9-11), that the soul of the redeemed passes immediately into the presence of Christ (Luke 23:43; Philippians 1:23; 2 Corinthians 5:8), that there is a separation of soul and body (Philippians 1:21-24), and that, for the redeemed, such separation will continue until the rapture (1 Thessalonians 4:13-17), which initiates the first resurrection (Revelation 20:4-6), when our soul and body will be reunited to be glorified forever with our Lord (Philippians 3:21; 1 Corinthians 15:35-44; 1 Corinthians 15:50-54). Until that time, the souls of the redeemed in Christ remain in joyful fellowship with our Lord Jesus Christ (2 Corinthians 5:8).
We teach the bodily resurrection of all men, the saved to eternal life (John 6:39; Romans 8:10-11; Romans 8:19-23; 2 Corinthians 4:14), and the unsaved to judgment and everlasting punishment (Daniel 12:2; John 5:29; Revelation 20:13-15). (The Master’s Seminary Doctrinal Statement)
While the Christian tradition has clearly preferred burial, the Scripture neither prohibits cremation nor prescribes burial. Scripture is clear that God will resurrect our mortal bodies (Romans 8:11) in imperishable glory (1 Corinthians 15:35-54), no matter how decayed or decomposed they might be. Whether one pursues burial or cremation, the end result of the physical body is the same – dust (Genesis 3:19; Job 34:15; Ecclesiastes 3:20).
We respect that many people have strong convictions in these regards, and encourage people to honor their biblically informed conscience in view of Romans 14:22-23.
Key Scripture: Romans 14:22-23
Recommended Resources:
We believe that God is the Creator and Sustainer of life, thus making life sacred from conception to His chosen time to take it. Genesis 1:26,27; Psalm 139:13-16; Acts 17:24-28 (NCBC Doctrinal Statement)
In brief, we value life as a gift from God and seek to exercise all means to preserve life whenever possible. However we also acknowledge that God appoints for every person to die in His own time – therefore we are not constrained to prolong death. We err when we resist death (or even suffering) at all costs.
Practically these decisions are often very grey and very difficult. Christians should prayerfully seek God’s wisdom and the joyful accountability and assurance of pastoral counsel when faced with difficult end of life decisions, and be careful to follow their conscience (Romans 14:22-23)
Key Scripture: 1 Corinthians 9:19-20; Hebrews 9:27
Recommended Resources:
End Times
We teach the personal, bodily return of our Lord Jesus Christ before the seven-year tribulation (1 Thessalonians 4:16; Titus 2:13) to translate His church from this earth (John 14:1-3; 1 Corinthians 15:51-53; 1 Thessalonians 4:15-5:11) and, between this event and His glorious return with His saints, to reward believers according to their works (1 Corinthians 3:11-15; 2 Corinthians 5:10). (The Master’s Seminary Doctrinal Statement)
The scripture presents the return of Christ to take the saints to heaven from earth as a matter of great and immanent hope (James 5:7-9; Revelation 22:12, 20). The rapture is taught to comfort believers in their future hope (1 Thessalonians 1:10, 4:17-18; Titus 2:13). The immanent return of Jesus motivates believers to purify themselves (1 John 3:1-3). Also it is characteristic of God to release His people before divine judgment is poured out on the world, rather than to include them in it (c.f. Noah, Lot, Rahab, Passover, etc.). God’s saving plan for his people delivers them from the hour of wrath which is to come (1 Thessalonians 1:10, 5:9; Revelation 3:10; 6:17). Since the tribulation is a prelude to Israel’s restoration in the 1000 year earthly reign of Christ on the earth (Millennial Reign), the tribulation concerns Israel – not the church (Deuteronomy 4:29-30; Jeremiah 30:4-11). This is why none of the New Testament passages on the tribulation mention the church (c.f. Matthew 13:1-58, 24:1-51; 1 Thessalonians 5:1-28; 2 Thessalonians 2:1-17). The strong emphasis on the church in Revelation 1-3, and its absence in chapters 4-18 (during the vision of the Tribulation period) help to support a pre-tribulation rapture. Finally, in 2 Thessalonians 2:3, the Bible sets up an important chronological sequence. The present intensive tense of the verb means that the following translation for the verse is preferred, “The day of the Lord is not present unless first in sequence within that day there has come the apostasy, and following this apostasy’s beginning the revealing of the man of lawlessness.” Paul says the Day of the Lord (which would include the 7-years of Tribulation) cannot come until certain things happen. One is that the man of sin must be revealed first. But the man of sin cannot be revealed until something and someone is taken out of the way. The Holy Spirit and His influence is this restrainer which is taken away from the earth in the rapture to make way for the apostacy (2 Thessalonians 2:6).
Key Scripture: 1 Thessalonians 1:10, 4:16, 5:9; 2 Thessalonians 2:3
Recommended Resources:
- http://thecrippleg
ate.com/why-i-believe-in-the- pre-trib-rapture/ - https://
bible.org/question/what-are- top-three-reasons-you-believe- pre-trib-rapture
- Last Things Eschatalogy Notes
- Eschatology Paper from 1 and 2 Thessalonians (contains some Greek as this was one of Pastor Kevin's seminary assignments “back in the day.”)
We teach that physical death involves no loss of our immaterial consciousness (Revelation 6:9-11), that the soul of the redeemed passes immediately into the presence of Christ (Luke 23:43; Philippians 1:23; 2 Corinthians 5:8), that there is a separation of soul and body (Philippians 1:21-24), and that, for the redeemed, such separation will continue until the rapture (1 Thessalonians 4:13-17), which initiates the first resurrection (Revelation 20:4-6), when our soul and body will be reunited to be glorified forever with our Lord (Philippians 3:21; 1 Corinthians 15:35-44; 1 Corinthians 15:50-54). Until that time, the souls of the redeemed in Christ remain in joyful fellowship with our Lord Jesus Christ (2 Corinthians 5:8).
We teach the bodily resurrection of all men, the saved to eternal life (John 6:39; Romans 8:10-11; Romans 8:19-23; 2 Corinthians 4:14), and the unsaved to judgment and everlasting punishment (Daniel 12:2; John 5:29; Revelation 20:13-15).
We teach that the souls of the unsaved at death are kept under punishment until the second resurrection (Luke 16:19-26; Revelation 20:13-15), when the soul and the resurrection body will be united (John 5:28-29). They shall then appear at the Great White Throne judgment (Revelation 20:11-15) and shall be cast into hell, the lake of fire (Matthew 25:41-46), cut off from the life of God forever (Daniel 12:2; Matthew 25:41-46; 2 Thessalonians 1:7-9).
We teach the personal, bodily return of our Lord Jesus Christ before the seven-year tribulation (1 Thessalonians 4:16; Titus 2:13) to translate His church from this earth (John 14:1-3; 1 Corinthians 15:51-53; 1 Thessalonians 4:15-5:11) and, between this event and His glorious return with His saints, to reward believers according to their works (1 Corinthians 3:11-15; 2 Corinthians 5:10).
We teach that immediately following the removal of the church from the earth (John 14:1-3; 1 Thessalonians 4:13-18) the righteous judgments of God will be poured out upon an unbelieving world (Jeremiah 30:7; Daniel 9:27; Daniel 12:1; 2 Thessalonians 2:7-12; Revelation 16:1-21), and that these judgments will be climaxed by the return of Christ in glory to the earth (Matthew 24:27-31; Matthew 25:31-46; 2 Thessalonians 2:7-12). At that time the Old Testament and tribulation saints will be raised and the living will be judged (Daniel 12:2-3; Revelation 20:4-6). This period includes the seventieth week of Daniel’s prophecy (Daniel 9:24-27; Matthew 24:15-31; Matthew 25:31-46).
We teach that, after the tribulation period, Christ will come to earth to occupy the throne of David (Matthew 25:31; Luke 1:31-33; Acts 1:10-11; Acts 2:29) and establish His messianic kingdom for a thousand years on the earth (Revelation 20:1-7). During this time the resurrected saints will reign with Him over Israel and all the nations of the earth (Ezekiel 37:21-28; Daniel 7:17-22; Revelation 19:11-16). This reign will be preceded by the overthrow of the Antichrist and the False Prophet, and by the removal of Satan from the world (Daniel 7:17-27; Revelation 20:1-7).
We teach that the kingdom itself will be the fulfillment of God’s promise to Israel (Isaiah 65:17-25; Ezekiel 37:21-28; Zechariah 8:1-17) to restore them to the land which they forfeited through their disobedience (Deuteronomy 28:15-68). The result of their disobedience was that Israel was temporarily set aside (Matthew 21:43; Romans 11:1-26) but will again be awakened through repentance to enter into the land of blessing (Jeremiah 31:31-34; Ezekiel 36:22-32; Romans 11:25-29).
We teach that this time of our Lord’s reign will be characterized by harmony, justice, peace, righteousness, and long life (Isaiah 11:1-16; Isaiah 65:17-25; Ezekiel 36:33-38), and will be brought to an end with the release of Satan (Revelation 20:7).
We teach that following the release of Satan after the thousand year reign of Christ (Revelation 20:7), Satan will deceive the nations of the earth and gather them to battle against the saints and the beloved city, at which time Satan and his army will be devoured by fire from heaven (Revelation 20:9). Following this, Satan will be thrown into the lake of fire and brimstone (Matthew 25:41; Revelation 20:10) whereupon Christ, who is the Judge of all men (John 5:22), will resurrect and judge the great and small at the Great White Throne judgment.
We teach that this resurrection of the unsaved dead to judgment will be a physical resurrection, whereupon receiving their judgment (John 5:28-29), they will be committed to an eternal conscious punishment in the lake of fire (Matthew 25:41; Revelation 20:11-15).
We teach that after the closing of the millennium, the temporary release of Satan, and the judgment of unbelievers (2 Thessalonians 1:9; Revelation 20:7-15), the saved will enter the eternal state of glory with God, after which the elements of this earth are to be dissolved (2 Peter 3:10) and replaced with a new earth wherein only righteousness dwells (Ephesians 5:5; Revelation 20:15; Revelation 20:21-22). Following this, the heavenly city will come down out of heaven (Revelation 21:2) and will be the dwelling place of the saints, where they will enjoy forever fellowship with God and one another (John 17:3; Revelation 21:1-22:21). Our Lord Jesus Christ, having fulfilled His redemptive mission, will then deliver up the kingdom to God the Father (1 Corinthians 15:24-28) that in all spheres the triune God may reign forever and ever (1 Corinthians 15:28). (The Master’s Seminary Doctrinal Statement)
Key Scripture: 1 Thessalonians 4:13-5:11
Attachments:
- Last Things Eschatalogy Notes
- Eschatology Paper from 1 and 2 Thessalonians (contains some Greek as this was one of my seminary assignments “back in the day.”)
Recommended Resources:
We teach that the souls of the unsaved at death are kept under punishment until the second resurrection (Luke 16:19-26; Revelation 20:13-15), when the soul and the resurrection body will be united (John 5:28-29). They shall then appear at the Great White Throne judgment (Revelation 20:11-15) and shall be cast into hell, the lake of fire (Matthew 25:41-46), cut off from the life of God forever (Daniel 12:2; Matthew 25:41-46; 2 Thessalonians 1:7-9). (The Master’s Seminary Doctrinal Statement)
2 Thessalonians 1:9 clearly states that unbelievers will suffer the punishment of “eternal destruction.” In Matthew 25:41 and 46, Jesus describes the hell-fire punishment as “eternal.”
Key Scripture: Matthew 25:41-46; 2 Thessalonians 1:9
Recommended Resources:
In brief, no. The Scriptures are clear that death ends all opportunities for soul to repent. In fact the story of the rich man and Lazarus in Luke 16:19-31 testifies that death doesn’t change the nature of hearts of stone to make them hearts of flesh.
Key Scripture: Hebrews 9:27
Recommended Resources:
We teach that this resurrection of the unsaved dead to judgment will be a physical resurrection, whereupon receiving their judgment (John 5:28-29), they will be committed to an eternal conscious punishment in the lake of fire (Matthew 25:41; Revelation 20:11-15). (The Master’s Seminary Statement)
To be separated from God in hell means to be separated from all that is good or gracious or merciful. It does not mean that God is completely absent from hell, as Psalm 139:7-8 teaches that God is truly omnipresent.
Key Scripture: Matthew 25:41, 46; 2 Thessalonians 1:8-9
Recommended Resources:
We teach that following the release of Satan after the thousand year reign of Christ (Revelation 20:7), Satan will deceive the nations of the earth and gather them to battle against the saints and the beloved city, at which time Satan and his army will be devoured by fire from heaven (Revelation 20:9). Following this, Satan will be thrown into the lake of fire and brimstone (Matthew 25:41; Revelation 20:10) whereupon Christ, who is the Judge of all men (John 5:22), will resurrect and judge the great and small at the Great White Throne judgment. We teach that this resurrection of the unsaved dead to judgment will be a physical resurrection, whereupon receiving their judgment (John 5:28-29), they will be committed to an eternal conscious punishment in the lake of fire (Matthew 25:41; Revelation 20:11-15). (The Master’s Seminary Doctrinal Statement)
We teach that hell and the lake of fire are referring to the same place of eternal judgment. Praise the Lord that all who are born again by God’s Spirit need not fear this terrible place of torment and everlasting death!
Key Scripture: Revelation 20:14-15
Recommended Resources:
Attachments:
- Death Heaven and Hell – Th706 Notes
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