Welcome to the dedicated page for the Reformed Pronomian Confession of Faith, a detailed expression of our doctrinal beliefs and commitment to the teachings of the Bible as understood within the Reformed Pronomian Christian tradition. This confession is a testament to our dedication to uphold the Scriptures and to live out the eternal truths contained within the entirety of the Bible.
In every age, the church is called to discern, articulate, and live out its foundational beliefs amidst the shifting sands of culture, society, and emerging theological challenges. This document, hereby known as the Reformed Pronomian Confession of Faith, represents a collective endeavor to delineate core Christian doctrines as understood and upheld by the Reformed Pronomian Christian community.
Drawing from the inexhaustible wellspring of Holy Scripture and informed by both historical teachings and the insights of the Pronomian perspective, this confession seeks to affirm ancient truths while addressing contemporary questions. It does not claim infallibility but seeks fidelity to the Word of God, aspiring to be both a guide for the perplexed and a beacon for the faithful.
As you venture into the chapters that follow, it is our prayer that the Spirit of God illuminates your path, grants you wisdom, and deepens your conviction. We invite you to approach this confession not merely as an intellectual exercise, but as a spiritual journey, a recommitment to the timeless truths of the Gospel, and a rekindling of passion for the person and mission of Jesus Christ.
May the grace of our Lord Jesus Christ, the love of God the Father, and the fellowship of the Holy Spirit be with all who read, ponder, and seek to live out the teachings encapsulated herein.
1. While the wonders of creation and the acts of providence manifestly declare the wisdom, power, and goodness of God, making mankind without excuse (Romans 1:20), they do not sufficiently unveil the knowledge of God and His will essential for salvation. Therefore, it pleased the Lord, at various times and in different ways, to make known Himself and His will to His Church (Hebrews 1:1). To safeguard and propagate this truth against the corruption of the flesh, the deceit of Satan, and the ways of the world, He deemed it necessary to inscribe these revelations in writing (2 Peter 1:20-21). This has made the Holy Scripture indispensable, given that former modes of God’s revelations have now ceased (Hebrews 1:2).
2. Under the title of Holy Scripture or the Written Word of God, are encompassed all the books of the Old and New Testaments, traditionally found in Protestant Bibles:
Of the Old Testament:
Genesis
Exodus
Leviticus
Numbers
Deuteronomy
Joshua
Judges
Ruth
1 Samuel
2 Samuel
1 Kings
2 Kings
1 Chronicles
2 Chronicles
Ezra
Nehemiah
Esther
Job
Psalms
Proverbs
Ecclesiastes
Song of Solomon (or Song of Songs)
Isaiah
Jeremiah
Lamentations
Ezekiel
Daniel
Hosea
Joel
Amos
Obadiah
Jonah
Micah
Nahum
Habakkuk
Zephaniah
Haggai
Zechariah
Malachi
Of the New Testament:
Matthew
Mark
Luke
John
Acts
Romans
1 Corinthians
2 Corinthians
Galatians
Ephesians
Philippians
Colossians
1 Thessalonians
2 Thessalonians
1 Timothy
2 Timothy
Titus
Philemon
Hebrews
James
1 Peter
2 Peter
1 John
2 John
3 John
Jude
Revelation
These are divinely inspired, serving as the definitive rule for faith and life (2 Timothy 3:16-17).
3. The writings often termed as Apocrypha, lacking divine inspiration, are not considered part of the Canon of Scripture (Revelation 22:18-19). As such, they possess no authority within the Church of God and should be esteemed and utilized in the same manner as other secular writings.
4. The authority of the Holy Scripture, for which it should be accepted and obeyed, is not contingent upon the testimony of any man or church. Its sole foundation is God, the epitome of truth, its Author (2 Peter 1:20-21). Thus, it is embraced because it is the Word of God.
5. The testimony of the Church may move and lead us to hold the Holy Scripture in high and revered regard. Yet, the heavenly nature of its content, the potency of its teachings, the grandeur of its style, and its central aim – to glorify God in its entirety – serve as proofs of its divine origin (1 Thessalonians 2:13). Regardless, our complete conviction of its unfailing truth and divine authority stems from the inner workings of the Holy Spirit, who affirms its veracity within our hearts (John 16:13).
6. The entirety of God’s counsel, concerning all things vital for His glory, man’s salvation, faith, and life, is explicitly laid out in Scripture or can logically be inferred from it (2 Timothy 3:15-17). Nothing should be added to it, whether through new spiritual revelations or human traditions (Deuteronomy 4:2).
7. While not all Scripture is immediately clear to everyone, the fundamental truths required for salvation are presented transparently in one part of Scripture or another. God, in His boundless wisdom and mercy, is able to reach and save, regardless of cognitive abilities or life circumstances, often working through means that surpass our understanding (Psalm 119:105; Isaiah 55:8-9).
8. The Old Testament, written in Hebrew and Aramaic, and the New Testament, written in Greek, were divinely inspired. God’s providence has preserved their purity throughout the ages, granting them authority (Matthew 5:18). In religious disputes, the Church should refer to these texts. However, given that not all of God’s people are familiar with these languages, the Scriptures should be translated into the common language of every nation, enabling all to worship God properly (Nehemiah 8:8).
9. The infallible guideline for interpreting the Scripture is the Scripture itself (2 Peter 1:20). Therefore, if there’s uncertainty about the true meaning of a particular passage, it can be clarified by referring to other parts of the Scripture that are more evident.
10. The ultimate authority to resolve all religious disputes and evaluate doctrines, ancient writings, or any spiritual matter is none other than the Holy Spirit speaking through the Scripture (1 Corinthians 2:12-14).
1. There exists solely one living and true God (Deuteronomy 6:4), infinite in essence and perfection, a purely spiritual entity, unseen, not possessing a physical body, parts, or fluctuating emotions, unchanging, boundless, timeless, beyond human comprehension, all-powerful, supremely wise, exceedingly holy, entirely free, and absolutely sovereign. He orchestrates all events according to His unchanging and perfectly righteous will, all for His own magnification (Ephesians 1:11). He is most loving, gracious, merciful, and patient, overflowing with goodness and truth, forgiving sin, transgression, and iniquity; rewarding those who earnestly seek Him (Hebrews 11:6). Simultaneously, He is utterly just and awe-inspiring in His judgments, detesting all sin, and will by no means leave the guilty unpunished (Nahum 1:3).
2. God embodies all life, honor, benevolence, and blessedness from and within Himself; He is self-sufficient, not reliant on any of His creation, nor obtaining any glory from them but only showcasing His own splendor through and upon them (Romans 11:36). He stands as the unique source of all existence, through whom and for whom all things exist. He exercises supreme dominion over them, acting upon and for them as He wills. In His presence, everything is transparent and evident; His knowledge is boundless, unfailing, and independent of His creation; hence, to Him, nothing is unexpected or uncertain (Psalm 147:5). In every plan, action, and command, He remains utmost in holiness. From angels, humans, and all creatures, He rightfully demands the worship, service, or obedience that pleases Him (Revelation 4:11).
3. Within the unity of the Godhead, there exist three Persons sharing one essence, power, and eternity: God the Father, God the Son, and God the Holy Spirit (Matthew 28:19). The Father is without origin, neither birthed nor emerging; the Son has been eternally begotten of the Father (John 1:14); the Holy Spirit eternally proceeds from the Father and the Son (John 15:26).
From eternity, by the wisdom and pure counsel of His will, God freely and unerringly ordained all that would transpire (Ephesians 1:11). This decree, however, ensures that God is not the creator of sin; nor is any infringement made upon the will of creatures, neither is the freedom or the possibility of secondary causes removed, but rather confirmed.
While God is omniscient, encompassing knowledge of all potential eventualities under all conceivable circumstances, He has not ordained based merely on foreseeing future events or conditions that may be brought to pass (Isaiah 46:10).
For the splendid display of His glory, God has predestined certain men and angels for eternal life, while others are preordained for eternal separation (Matthew 25:34, 41). Those predestined or preordained are designated with precision and permanence, and their count remains absolute, unalterable in increase or decrease.
Of humanity, those predestined for life were chosen in Christ before the world’s foundation, following God’s unchangeable intent and the secret counsel of His will, solely due to His unmerited grace and love, independent of foresight of faith, good deeds, or persistence in either, or any other qualities or actions within the individual. All of this culminates in the exaltation of His magnificent grace (Ephesians 1:4-6).
As God has marked the elect for glory, He has also preordained the paths leading to that glory. Thus, those chosen, having fallen with Adam, are redeemed through Christ, are powerfully summoned to faith in Christ by His Spirit in its appointed time; they are justified, adopted, sanctified, and safeguarded by His might, through faith leading to salvation. Only the elect experience this full redemption and salvation in Christ (Romans 8:29-30).
For the remainder of humanity, in line with His inscrutable will—where He bestows or withholds mercy as He desires for the exaltation of His supreme authority over His creations—God chose to bypass them, ordaining them to endure the consequences of their sins, all of which highlights His impeccable justice (Romans 9:17-18).
For the radiant display of His eternal might, wisdom, and benevolence, it delighted God—Father, Son, and Holy Spirit—to inaugurate creation. In the beginning, He fashioned out of nothing the cosmos and everything within it, both visible and invisible. This vast expanse was crafted in a span of six days, with each facet of creation reflecting His impeccable standard of goodness (Genesis 1:1-31; Hebrews 11:3).
Upon crafting the myriad creatures of the earth, sky, and waters, God’s culminating act of creation was humanity. He fashioned them male and female, bestowing upon them rational and eternal souls. These souls were endowed with knowledge, righteousness, and the purity of true holiness, mirroring the image of God Himself (Genesis 1:26-27). Within their hearts, the law of God was ingrained, granting them the capacity to adhere to it. Yet, they were also granted the liberty of will, which bore the potential for deviation, making their moral state mutable.
Beyond the intrinsic law etched in their hearts, the first humans were given an explicit edict: to abstain from consuming the fruit of the tree of the knowledge of good and evil (Genesis 2:17). In their adherence to this command, they flourished in their fellowship with God, enjoying a harmonious dominion over all other creatures. Their happiness and prosperity in this communion were contingent upon their obedience to God’s directive.
The omnipotent Creator of all, God, sustains, guides, arranges, and oversees every creature, action, and event—be it grand or minute—with His sacred providence. This governance stems from His flawless foresight and the unchangeable design of His will, all resonating the splendor of His wisdom, might, justice, benevolence, and compassion (Psalm 104:24-30; Proverbs 16:4).
While all events invariably and unerringly unfold due to God’s foreknowledge and decree—the primary cause—His providence ensures they align with the characteristics of secondary causes, be they necessary, voluntary, or contingent (Acts 2:23; Genesis 50:20).
In His regular providence, God employs various means. However, He retains the sovereignty to act independently of, surpassing, or even contrary to these means, as He wills (Hebrews 1:3; Matthew 5:45).
God’s unmatched might, inscrutable wisdom, and boundless goodness are so evident in His providence that it even extends to the initial fall and subsequent transgressions of angels and humans. This is not a mere allowance but is orchestrated with a brilliant and potent direction, organizing and ruling them towards His sacred objectives. Nonetheless, the sinful nature of such actions originates solely from the created beings and not from God. As He is the pinnacle of holiness and righteousness, He neither initiates nor endorses sin (James 1:13-14; 1 John 2:16).
In His immense wisdom, righteousness, and grace, God occasionally allows His beloved to face manifold temptations and their intrinsic flaws, either as a reprimand for past wrongs, or to unveil the depths of their inherent vices. This serves to humble them, intensify their reliance on Him, and guard them against potential transgressions, among other righteous purposes (Hebrews 12:5-11; 2 Corinthians 12:7-9).
Regarding the wicked and the irreverent, God, in His justice, can blind and harden them due to past offenses (Exodus 7:3-4). He may not only withhold enlightening grace but occasionally retract previously granted blessings (Isaiah 6:9-10). Such individuals, exposed to temptations and deprived of divine guidance, often succumb to their desires, worldly lures, and demonic influences. This can lead them to further entrench their hardness, even when God employs means that soften others. God’s acts of hardening in certain instances are a form of judgment, allowing individuals to believe falsehoods and face the consequences of their choices (2 Thessalonians 2:10-12).
While God’s providence broadly extends to all creations, it specially caters to His Church, ensuring everything ultimately serves its well-being (Ephesians 1:22-23; Romans 8:28).
Guided by the guile and temptation of Satan, our earliest ancestors transgressed by consuming the prohibited fruit. God, in His righteous wisdom, allowed this act to transpire, intending to orchestrate even this sin for His ultimate glory (Genesis 3:1-6; Romans 11:32).
Through this transgression, they lost their innate righteousness and communion with God, becoming spiritually dead and entirely tainted in every aspect of their soul and body (Ephesians 2:1-3; Romans 5:12).
As they were the progenitors of all humanity, the culpability of this sin was accounted to, and its resulting spiritual death and corrupted nature passed onto, their entire lineage through natural procreation (Romans 5:18-19).
Stemming from this inherent corruption, where humans are entirely incapacitated, debilitated, and antagonistic to righteousness while being wholly disposed to wickedness, arise all specific acts of sin (James 1:14-15; Romans 7:5).
Even for those reborn in spirit, this intrinsic sinfulness persists throughout their earthly existence. And though in Christ it is forgiven and subdued, its essence and every inclination birthed from it are genuinely and fundamentally sinful (Galatians 5:17; Romans 7:20-23).
Each sin, be it inherent or committed, breaches God’s righteous laws and stands in opposition to them. Consequently, every sin incurs guilt upon the transgressor, binding them to God’s righteous anger and the law’s curse. This renders the sinner susceptible to death and its affiliated torments—spiritual, temporal, and eternal (Romans 6:23; Galatians 3:10; Ephesians 2:3).
The chasm that exists between God and His creation is immeasurable. Though rational beings owe Him obedience as their Creator, they could not experience His eternal presence without God’s gracious initiative. This initiative has been articulated through His covenants with man (Deuteronomy 7:9; Psalm 25:10).
God’s initial covenant with humanity was one rooted in His commandments, reflecting His righteous standards and desires for His creation. Adherence to these commandments promised life and blessings, not only to Adam but also to his descendants (Leviticus 18:5; Deuteronomy 30:15-20).
After humanity’s fall into sin disrupted their capacity to attain life through mere obedience to this covenant, God, in His abundant mercy, established a new covenant. In this covenant of faith, God offers life and salvation through Jesus Christ, necessitating faith in Him. Moreover, God promises the guidance of His Holy Spirit to those chosen for eternal life, enabling and emboldening their faith. Significantly, in this New Covenant, God declared that He would write His law, the same as that of the former covenant, on the hearts of His people, signaling an internalization and deep personal commitment to His commands (Jeremiah 31:33; Ezekiel 36:26-27).
The Scriptures frequently depict this covenant of faith as a testament, particularly in light of Jesus Christ’s sacrificial death and the eternal inheritance associated with it (Hebrews 9:15).
Prior to Christ’s advent, God’s covenant was chiefly embodied in the law, expressed through promises, prophecies, rituals, circumcision, the Passover lamb, and other symbols. These, through the Holy Spirit’s influence, adequately guided and fortified the faithful in their hope for the coming Messiah. This is termed the Old Covenant or Mosaic Covenant (Hebrews 8:13).
With the proclamation of the Gospel and the advent of Christ, the New Covenant was inaugurated. While baptism serves as the primary sign of this covenant, all ceremonies and sacraments from the law remain valid, with the Lord’s Supper holding special significance in light of Christ’s sacrifice. This phase, inaugurated at Christ’s death, is distinctly recognized as the New Covenant. Here, the laws of God, consistent with the former covenant, are written on the hearts of the faithful, solidifying an unbreakable bond between them and their Creator (Matthew 26:28; Hebrews 8:6-13).
In God’s eternal design, it pleased Him to appoint and ordain the Lord Jesus, His Son, to be the mediator between God and humankind. Jesus serves as the prophet, priest, and king, the head and Savior of the church, the inheritor of all things, and the judge of all creation. From eternity, God designated a people to be His offspring, to be redeemed, called, justified, sanctified, and glorified by Christ in due time (1 Timothy 2:5; Ephesians 1:9-10; Isaiah 9:6).
The Son of God, being the second person in the Trinity and eternal God, equal with the Father, took upon Himself human nature in the fullness of time. This nature was sinless, conceived by the Holy Spirit in the Virgin Mary. Thus, in Christ, divine and human natures exist distinctly yet inseparably, without any alteration or fusion. This union establishes Christ as both truly God and truly human, the sole mediator between God and humans (Philippians 2:6-7; John 1:14; Hebrews 2:14).
Jesus, in His human nature united with the divine, was sanctified and empowered by the Holy Spirit beyond measure. In Him reside all the treasures of wisdom and knowledge. He took on the mediator’s role not by His own ambition but through the Father’s appointment, who entrusted to Him all authority and commandment for its execution (Colossians 2:3; Matthew 28:18).
Willingly, the Lord Jesus assumed this role. To fulfill it, He was subjected to the law and fully obeyed it. He experienced intense anguish in His soul and suffered greatly in His body. He was crucified, died, and was buried. On the third day, He arose from the dead and ascended into heaven, where He intercedes for the saints at the Father’s right hand. He will come again to judge both the living and the dead (1 Peter 3:18; Romans 1:3-4; Acts 1:9-11).
Through His perfect obedience and self-sacrifice, Jesus, by the eternal Spirit, offered Himself to God, thereby satisfying God’s wrath and justice. He secured not just reconciliation but also an everlasting inheritance in heaven for all those the Father entrusted to Him (Hebrews 9:14; Romans 5:18-19).
While Christ’s redemptive act was manifested after His incarnation, its effects and benefits reached the elect throughout history. They experienced it through the promises, symbols, and sacrifices that pointed to Him as the victorious seed and the eternal sacrificial Lamb (Genesis 3:15; Revelation 13:8; Hebrews 4:2).
In His mediatorial work, Christ functions in both His divine and human natures, performing actions distinctive to each. Due to the unity of His personhood, actions from one nature are occasionally attributed to the other in Scripture (1 Corinthians 15:3; Acts 20:28).
For all those for whom Christ has secured redemption, He ensures its effective application. He intercedes for them, reveals salvation’s mysteries through the Word, persuades them to believe and obey through the Spirit, and governs their lives. He triumphs over their adversaries with His unparalleled power and wisdom, operating in ways that are consistent with His divine plan (Hebrews 7:25; John 16:13; Romans 8:34).
God has endowed human will with natural liberty, ensuring it is neither coerced nor strictly bound by nature’s necessity to choose either good or evil (James 1:14; Deuteronomy 30:19).
In his original state of innocence, man possessed the freedom and capacity to desire and accomplish what is good and pleasing to God. However, this will was mutable, allowing for the possibility of deviation from righteousness (Ecclesiastes 7:29; Genesis 1:31).
With humanity’s fall into sin, all capacity to willingly choose spiritual good that aligns with salvation was lost. Consequently, a person in their natural state, being deeply opposed to such good and spiritually dead due to sin, lacks the innate strength to initiate their own conversion or make themselves ready for it (Romans 3:10-12; Ephesians 2:1-3; John 6:43-44).
When God transforms a sinner, ushering them into a state of grace, He liberates them from their inherent servitude to sin. Solely by His grace, He empowers them to willingly pursue what is spiritually commendable. However, due to lingering sinful tendencies, this individual does not exclusively or flawlessly desire what is righteous but sometimes also inclines toward evil (Philippians 2:13; Galatians 5:17).
Only in the state of eternal glory will the human will be rendered flawlessly and unchangeably inclined to choose good exclusively (Revelation 21:27; 1 John 3:2).
God has predestined certain individuals to life, and only these He chooses, in His predetermined and accepted time, to effectually call by His Word and Spirit. They are summoned from their natural state of sin and death to grace and salvation through Jesus Christ. In this process, God illuminates their minds in a spiritual and salvific manner to comprehend divine truths, replaces their stony hearts with hearts of flesh, renews their wills with His omnipotent power directing them toward righteousness, and draws them to Jesus Christ. All the while, these individuals approach Christ freely, their wills having been transformed by His grace (Ephesians 1:4-5; Ezekiel 36:26-27; John 6:44).
This potent call originates solely from God’s unconditional and unique grace. It is not based on any foreseen attributes or actions in the individual, who remains passive until enlivened and rejuvenated by the Holy Spirit. Only then is the individual empowered to respond to this call and accept the grace it bestows (Romans 8:30; 2 Timothy 1:9).
Elect infants who pass away during infancy are transformed and saved by Christ through the Spirit, who operates in mysterious ways, unrestricted by our understanding. This principle extends to all other elect individuals who cannot be externally summoned by the proclamation of the Word (John 3:8).
Those who are not elected may hear the gospel proclaimed and might even experience certain general workings of the Spirit. However, they do not genuinely draw near to Christ and, as a result, cannot attain salvation. Furthermore, individuals outside the Christian faith, regardless of their adherence to moral principles or the tenets of their religion, cannot achieve salvation through any means other than Christ. Any claim suggesting otherwise is detrimental and ought to be repudiated (Acts 4:12; Matthew 7:21-23).
Those individuals whom God effectually calls, He also graciously justifies. This justification does not arise from infusing righteousness into them but by forgiving their sins and considering them as righteous in His sight. This righteous standing is not due to any merit or action of their own, but solely because of Christ’s sacrifice. Their righteousness is not based on the act of faith or any other act of evangelical obedience; it is grounded in the obedience and atonement of Christ, which they embrace through faith. This faith is not of human origin but is a divine gift from God (Ephesians 2:8; Romans 5:1; 2 Corinthians 5:21).
This faith, which rests solely on Christ and His righteousness, is the exclusive means of justification. Yet, in the justified person, it is not isolated but is invariably paired with other signs of salvation. Such faith is vibrant and active, manifesting itself in loving obedience to God’s law (Galatians 5:6; James 2:17-26).
Through His obedience and sacrificial death, Christ completely settled the debt for all who are justified, providing a genuine and full satisfaction to God’s justice on their behalf. Even though Christ’s sacrifice was an offering from the Father and His obedience is considered a replacement for theirs, their justification emerges solely from divine grace. This showcases both the impeccable justice and abundant grace of God in the justification of sinners (Romans 3:24-26; 1 Peter 3:18).
God, in His eternal wisdom, decided to justify the elect. In the designated time, Christ died for their transgressions and resurrected for their justification. However, they experience justification only when the Holy Spirit actively unites them with Christ in the proper time (Galatians 4:4-5; Romans 4:25).
God perpetually forgives the sins of those He has justified. Though they remain in a state of justification and cannot be removed from it, their sins might lead them to experience God’s paternal displeasure. They might not perceive His benevolent presence until they humble themselves, admit their wrongdoings, seek forgiveness, and rejuvenate their faith and contrition (1 John 1:9; Psalm 32:5).
The justification experienced by believers in the Old Testament is identical in nature to the justification of believers now under the grace of the New Covenant. Both are founded on the finished work of Christ and are realized through faith (Romans 4:1-3; Hebrews 11).
Those whom God has justified, He also graciously grants, in and for the merit of His only Son Jesus Christ, the privilege of adoption. Through this grace, they are integrated into His family and counted among His beloved children, participating fully in the rich heritage intended for the children of the Most High (Ephesians 1:5; Galatians 4:4-5).
The adopted are recipients of the liberties and privileges exclusive to God’s children. They are distinguished by His name, signifying their new identity and belonging in His household (1 John 3:1; Revelation 3:12).
These elect are bestowed with the Spirit of adoption, a precious gift that confirms their status as children of God. Through this Spirit, they recognize God as their Father and can approach Him with deep intimacy, echoing the heartfelt cry, “Abba, Father” (Romans 8:15; Galatians 4:6).
As children adopted by the Almighty, they have unrestrained access to His throne of grace. With confidence and assurance, they can present their supplications, knowing that their Father listens with an attentive and compassionate ear (Hebrews 4:16).
The Lord, in His boundless love, extends His compassion to these adopted children. As a caring Father, He provides for their needs, safeguards them from harm, and, when necessary, disciplines them for their growth and maturity. Even in moments of discipline, His enduring love remains, ensuring they are never forsaken or abandoned (Psalm 103:13; Hebrews 12:5-11).
The seal of the Holy Spirit upon them is an affirmation of their adoption, marking them as God’s own until the final day of redemption. They stand as heirs, destined to receive the promises of God, and await the consummation of their eternal inheritance (Ephesians 4:30; Romans 8:17).
Those who are effectually called and regenerated, having a new heart and a new spirit created in them (Ezekiel 36:26), are further sanctified, truly and personally, through the virtue of Christ’s death and resurrection (Romans 6:6). This sanctification is both initiated and sustained by the Word of God, as Christ Himself prayed, “Sanctify them in the truth; Your word is truth” (John 17:17). Through this divine truth, revealed in the Scriptures and particularly in God’s perfect law (Psalm 19:7), believers are progressively conformed into the image of Jesus Christ (Romans 8:29).
By His Word and Spirit dwelling within them (Ephesians 5:26; 2 Thessalonians 2:13), the dominion of the whole body of sin is destroyed (Romans 6:14), and the various lusts thereof are increasingly weakened and mortified (Romans 8:13). Simultaneously, they are increasingly quickened and strengthened in all saving graces (Ephesians 3:16), leading them to the practice of true holiness (Hebrews 12:14), which is indispensable for those who wish to see the Lord.
This process of sanctification permeates the entirety of the believer, yet remains imperfect in this life (Philippians 3:12). Remnants of corruption persist in every part (James 3:2), giving rise to a constant and irreconcilable war: the flesh warring against the Spirit, and the Spirit against the flesh (Galatians 5:17).
In this ongoing spiritual battle, there may be moments when the remaining corruption seems to prevail. However, through the continuous empowerment from the sanctifying Spirit of Christ (2 Corinthians 3:18), the regenerate aspect triumphs. Thus, saints persist in their spiritual journey, growing in grace (2 Peter 3:18) and perfecting holiness in the fear of God (2 Corinthians 7:1), always seeking alignment with God’s perfect law, the reflection of Christ’s character (Psalm 119:105).
The grace of faith, by which the elect are empowered to believe for the salvation of their souls, is the work of the Spirit of Christ in their hearts (Ephesians 2:8; 2 Corinthians 4:13). It is customarily cultivated through the ministry of the Word, and it’s this same Word, along with the administration of the sacraments and prayer, that continually nourishes and strengthens faith (Romans 10:17).
Through this faith, a Christian grows to believe as true everything that is disclosed in the Word, for the authority of God Himself speaks therein (2 Timothy 3:16; 1 Thessalonians 2:13). Accordingly, they respond uniquely to each particular passage of the Scriptures: rendering obedience to its commands, trembling at its warnings, and wholeheartedly embracing its promises, applicable for both this life and the one to come (Psalm 119:105).
The principal actions of saving faith consist of accepting, receiving, and depending solely on Christ for justification, sanctification, and eternal life (John 1:12; Acts 16:31; Romans 3:22-24). This faith distinguishes itself from any human acts or deeds, ensuring its focus remains singularly on Christ and His righteousness.
Faith, in its nature, is dynamic, ranging from being weak to robust (Matthew 6:30; Romans 4:19-20). While it might face numerous trials, causing it to waver, it remains resilient. For many believers, their faith grows, eventually culminating in full assurance in Christ — the one who commences and completes the journey of our faith (Hebrews 12:2).
Repentance unto life is an evangelical grace (Acts 11:18), the doctrine whereof is to be preached by every minister of the gospel (Luke 24:47), as well as that of faith in Christ (Mark 1:15).
By it, a sinner, recognizing not only the peril but also the repugnance and abhorrence of his sins as they oppose the holy nature and just law of God (Romans 3:20; Psalm 51:4), and discerning God’s mercy in Christ towards those who are contrite (Isaiah 55:7; Joel 2:13), becomes so aggrieved by, and detests his sins, that he resolves to forsake them and turns wholly to God (Acts 3:19), aiming and striving to walk obediently in all of His commandments (Ezekiel 18:30-31; John 14:15).
While repentance should not be regarded as a reparation for sin or as a reason for its pardon—which is solely an act of God’s free grace in Christ (Ephesians 2:8-9; Romans 3:24)—it is so essential to all sinners that none should anticipate forgiveness without it (Luke 13:3,5).
Just as no sin is so trivial that it does not warrant condemnation (James 2:10), likewise, no sin is so grave that it can lead to damnation for those who genuinely repent (Isaiah 1:18; Micah 7:18-19).
Individuals should not limit themselves to a general act of repentance; instead, it is the duty of everyone to strive to recognize and repent for their specific sins in a particular manner (Psalm 19:12-13).
As every individual is obligated to make a personal confession of his sins to God, seeking His pardon (1 John 1:9), upon which confession and forsaking of sin, he will discover God’s mercy (Proverbs 28:13). Similarly, if one’s actions bring scandal or offense to his brother or the Church of Christ, he should be prepared, whether privately or publicly, to express his sorrow and acknowledge his wrongdoing (James 5:16), to proclaim his repentance to those aggrieved. Upon doing so, those who were offended should forgive and lovingly welcome him (Luke 17:3-4; 2 Corinthians 2:7-8).
Good works are solely those which God has ordained in His holy Word (2 Timothy 3:16-17), not those arbitrarily devised by humans out of misguided zeal or under the guise of good intention (Colossians 2:22-23; Isaiah 29:13).
These good works, performed in adherence to God’s commandments, serve as the manifestations and evidences of genuine and vibrant faith (James 2:18, 26). Through them, believers display their gratitude (Colossians 3:17), reinforce their assurance (1 John 2:3,5), uplift their brethren (Hebrews 10:24), beautify the proclamation of the gospel (Matthew 5:16), silence the critics (1 Peter 2:15), and glorify God (1 Corinthians 10:31), for they are His creation, shaped in Christ for this very purpose, bearing fruits of sanctity, culminating in eternal life (Ephesians 2:10; Romans 6:22).
The capacity to perform good works originates not from themselves but entirely from the Spirit of Christ (Philippians 2:13). For their enablement, an active influence of the Holy Spirit is essential to prompt and guide them according to His will (Ezekiel 36:27). This reliance on the Spirit should not breed complacency, implying that they are exempt from responsibilities without a direct impetus from the Spirit. Instead, they should zealously cultivate the grace of God within them (2 Peter 1:5-10; Philippians 2:12).
Even those who reach the pinnacle of obedience in this life can never exceed what God demands; they invariably fall short of their due obligations (Romans 3:23; Luke 17:10).
Our utmost deeds cannot earn God’s pardon for our sins or secure eternal life from Him (Ephesians 2:8-9). The vast chasm between our actions and the forthcoming glory, and the infinite distance between humanity and God ensures our deeds neither benefit Him nor repay our past debts (Job 22:2-3; Luke 17:10). Even our best works, emerging from His Spirit, are tainted with frailties and imperfections, failing to withstand God’s rigorous judgment (Isaiah 64:6).
However, since believers are accepted through Christ (Ephesians 1:6), their good deeds are also favorably received in Him. This acceptance does not imply they are utterly faultless in God’s judgment during their earthly journey. Instead, God, seeing them through His Son, graciously acknowledges and rewards their genuine efforts, even if marred with weaknesses and shortcomings (Hebrews 11:6; Philippians 1:6).
Actions performed by the unregenerate, even if in alignment with God’s commands and beneficial to them or others, are flawed, because they do not spring from a faith-purified heart, are not conducted rightly in line with the Word, or do not aim to glorify God (Romans 14:23; Hebrews 11:6; 1 Corinthians 10:31). Thus, they are inherently sinful and cannot please God or make a person eligible to receive His grace. Yet, forsaking these works is even more sinful and displeasing to God (Proverbs 21:4; 2 Timothy 3:2-5).
Those whom God has embraced in His beloved, effectually called, and sanctified by His Spirit, will not entirely or permanently deviate from the grace-filled state; instead, they will surely persist in it until the end, being preserved to eternal salvation (John 10:28-29; Philippians 1:6; Romans 8:38-39).
This enduring commitment of the saints is not anchored in their autonomous will, but rather it is founded on the unwavering decree of election, which emanates from the boundless and steadfast love of God the Father (Romans 8:30; 2 Timothy 2:19). It also hinges on the potency of the merit and intercession of Jesus Christ (Hebrews 7:25; Romans 8:34); the enduring presence of the Spirit and God’s seed within them (John 14:16-17; 1 John 3:9); and the inherent nature of the New Covenant (Jeremiah 32:40). All these factors collectively contribute to its assured and infallible realization.
Yet, due to the enticements of Satan and the world, the lingering corruption within them, and their occasional negligence of the means to sustain their perseverance, they might succumb to grave sins (Matthew 26:70-75; Psalm 51). They might dwell in this sinful state for a while, provoking God’s displeasure (Isaiah 64:5; Psalm 78:32), grieving His Holy Spirit (Ephesians 4:30), becoming bereft of some degree of their graces and solaces, experiencing the hardening of their hearts and the wounding of their consciences (Psalm 32:3-4). Such lapses can harm and scandalize others (2 Samuel 12:14) and result in temporal judgments upon themselves (Psalm 89:31-33).
Even though hypocrites and other unregenerate individuals might delude themselves with illusory hopes and worldly assumptions about being in God’s favor and a state of salvation (Matthew 7:22-23; Proverbs 26:12), these hopes will ultimately fail. On the contrary, those who genuinely believe in the Lord Jesus, love Him authentically, and strive to maintain an upright conscience before Him, can, in this life, be confidently assured of their grace-filled state and rejoice in the anticipation of God’s glory (Romans 5:2-5; 1 John 3:18-19). This hope will not disappoint them.
This assurance is more than a speculative and likely belief based on an unreliable hope. Instead, it is an unfaltering conviction of faith (Hebrews 6:11, 6:19), anchored in God’s truthful promises of salvation, internal signs of grace associated with these promises, and the testimony of the Spirit of adoption confirming that we are God’s children (Romans 8:15-16). This very Spirit serves as the guarantee of our eternal inheritance and by which we are marked until the day of redemption (Ephesians 1:13-14).
Such unwavering assurance is not intrinsically tied to faith’s essence. This means a true believer might experience prolonged waits and grapple with manifold challenges before accessing it (Psalm 88; Isaiah 50:10). However, guided by the Spirit to recognize God’s generous gifts, without any extraordinary revelation and using standard means, he can attain this assurance (1 John 4:13). Therefore, every believer is called to diligently ensure their calling and election (2 Peter 1:10), which leads to an expansive heart filled with the Holy Spirit’s peace and joy, gratitude towards God, and vigorous and joyful commitment to obedience. This assurance, far from promoting laxity, reinforces obedience (Romans 6:1-2; Titus 2:11-14).
Genuine believers may find their salvation assurance fluctuating, waning, or even pausing due to various reasons: negligence in maintaining it; succumbing to specific sins that wound the conscience and distress the Spirit; facing sudden or intense temptations; or God momentarily withdrawing His radiant presence, leaving even His devoted followers to traverse dark phases (Psalm 30:7; Psalm 51; Song of Solomon 5:2-3). However, they are never entirely void of God’s inherent seed, the essence of faith, love for Christ and fellow believers, genuine heart intentions, and an acute sense of duty. From these, through the Spirit’s activity, assurance can, in time, be rejuvenated. Meanwhile, these elements shield them from total despair (Psalm 42:5, 42:11; Lamentations 3:26-31).
God endowed Adam with a law, forming a covenant of works. He bound Adam and all his descendants to precise, wholehearted, and perpetual obedience, promising life upon its fulfillment and threatening death upon its breach (Genesis 2:16-17; Romans 5:12-14). God furnished Adam with the aptitude to maintain this commitment.
After Adam’s transgression, this law remained the unerring standard of righteousness, embodied in God’s revelations, including those made at Mount Sinai, serving as an ever-relevant guide for human conduct (Exodus 20:1-17; Deuteronomy 5:6-21).
The entirety of God’s law, including what some might classify as ceremonial or civil, retains its moral essence and significance. Every commandment issued by God reflects His holy character and carries an inherent moral imperative. These directives, being expressions of God’s nature, remain perpetually binding and are not rendered obsolete by any subsequent revelation or covenant (Matthew 5:17-20).
The law of God, in its holistic understanding, binds all, from the justified to others, in respect to its content and the divine authority from which it originates. Christ, in the Gospel, doesn’t nullify this; instead, He amplifies its depth and breadth, urging its observance and highlighting its eternal relevance (Matthew 5:17-18; Romans 3:31).
While genuine believers are not subjected to the law as a mere covenant of works for their salvation, it remains a guiding light. It illuminates the will of God, defining their duties and directing them towards righteous living (Romans 7:12; Psalm 119:105). It exposes areas of shortfall, leading to deeper acknowledgment of sin, remorse, and aversion, alongside an intensified recognition of their reliance on Christ and His impeccable obedience (Romans 7:7; James 1:23-25).
For the regenerate, God’s law also serves as a steadfast deterrent against transgressions, providing both cautions against and encouragements towards righteous conduct. Their righteous actions, driven by God’s commandments, don’t signify a mere subjection to the law but a heartfelt response to God’s grace, expressing genuine faith (Romans 6:14-15; Galatians 3:13-14).
The application of God’s law is not in opposition to the grace of the Gospel; they harmoniously coexist. The Spirit of Christ refines and empowers human will, enabling individuals to adhere joyfully to God’s righteous standards as revealed in His law (Ezekiel 36:26-27; Hebrews 8:10).
The freedom Christ has secured for believers in the gospel is multifaceted. It encompasses their release from the guilt of sin, God’s condemning wrath, and the curse of God’s comprehensive law (Romans 8:1; Galatians 3:13). It includes their rescue from the clutches of this corrupted world (Galatians 1:4), subjugation to Satan (Acts 26:18), and the power of sin (Romans 6:14). They are also shielded from the adverse effects of trials (James 1:2-4), the anguish of death (1 Corinthians 15:55-57), the triumph of the grave, and eternal damnation (John 5:24). Additionally, this liberty grants believers unhindered access to God (Ephesians 2:18; Hebrews 4:16), inspiring them to obey Him not out of servile fear, but with a love reminiscent of a child and a ready heart (Romans 8:15). With the advent of the New Testament, the liberty of Christians is further expanded, granting them an intensified intimacy in approaching God’s throne of grace (Hebrews 4:16) and a reception of God’s free Spirit than believers under the law typically experienced (John 7:38-39).
The Lord alone is the sovereign of the conscience (James 4:12). He has kept it untainted from human doctrines and commands that either contradict His Word or deviate from it concerning faith and worship (Acts 5:29). Thus, accepting such doctrines or commands due to conscience-bound belief undermines genuine liberty of conscience (Colossians 2:20-23). Requiring unexamined faith and undiscriminating compliance also erodes both the liberty of conscience and rationality (1 Corinthians 10:29).
Those who misuse the guise of Christian freedom to indulge in sin or harbor any vice negate the very purpose of Christian liberty (Galatians 5:13). The true objective of this liberty is, having been emancipated from our adversaries, we can serve the Lord fearlessly, embodying holiness and righteousness in His presence, throughout our lives (Titus 2:11-14).
Given that the authorities God has established (Romans 13:1) and the freedom secured by Christ aim not at undermining but mutually reinforcing each other (Galatians 5:1), those who challenge any legitimate authority—be it civil or church-related—under the pretext of Christian freedom, are opposing God’s mandate (1 Peter 2:16). If they propagate views or maintain practices that contradict natural truth or recognized tenets of Christianity—regarding faith, worship, behavior, or the vigor of godliness—or if they hold to beliefs or actions that, either by nature or in their promotion, disrupt the external harmony and order Christ has instituted in the church (1 Corinthians 14:33, 40), they can rightfully be held accountable and addressed by the church’s disciplinary measures (Matthew 18:15-17).
The intrinsic knowledge nature imparts attests to the existence of God, who possesses absolute dominion and sovereignty over everything (Romans 1:20). He is innately good, dispensing goodness universally. This mandates that He be revered, adored, extolled, invoked, trusted, and served wholeheartedly (Deuteronomy 6:5). However, the manner in which God desires to be worshiped is delineated by Him, bound by His revealed will, ensuring that He isn’t worshiped based on human whims or Satanic influences, or through any form or method not enshrined in the Scriptures (Deuteronomy 12:32).
Exclusive worship should be rendered to God alone: the Father, Son, and Holy Spirit (Matthew 4:10). It is not to be directed to angels, saints, or any other created entity (Colossians 2:18). Since humanity’s fall, worship has necessitated a mediator, with Christ alone serving this crucial role (1 Timothy 2:5).
Prayer, coupled with gratitude, is an integral facet of worship that God expects from everyone (1 Thessalonians 5:16-18). For it to be genuine, it should be offered in the Son’s name, guided by the Holy Spirit, aligning with God’s will and expressed with understanding, humility, fervor, faith, love, perseverance, and, if articulated, in an intelligible language (Ephesians 6:18; 1 Corinthians 14:15).
Religious worship is enriched through reading the Scriptures reverently (Acts 17:11), attentive preaching and hearing of God’s Word (James 1:22), singing from the heart (Ephesians 5:19), and properly administering and partaking in the sacraments Christ established (Matthew 28:19). It also encompasses religious oaths, vows, periodic fasting, special thanksgiving, and the observance of the festivals of the Lord each observed with sanctity (James 5:12; Acts 13:2).
Gospel-era worship isn’t tied to specific locations but can be universally practiced, echoing the spirit and truth (John 4:24). This can encompass daily family prayers, individual secret devotions, and more formal public congregations (Hebrews 10:25). These collective services shouldn’t be apathetically or deliberately missed, especially when God’s Word or circumstances call for them.
In alignment with humanity’s apparent need for a proportion of time devoted to God’s worship, His Word, through a positive, moral, and perpetual command, designates the seventh day of every week as the Sabbath, an observance initiated at the dawn of creation and intended as a day of rest, worship, and fellowship (Genesis 2:2-3; Leviticus 23:1-3). This day remains the week’s seventh day and stands firm as a testament to God’s unchanging command (Exodus 20:8-11). The Sabbath has not been altered to another day nor has its observance been rendered optional.
The Sabbath’s sanctity lies in holistic dedication to the Lord. This involves thorough preparation, eschewing worldly engagements and leisure (Nehemiah 13:15-22), and immersing fully in both public and private worship activities, as well as duties of necessity and compassion (Isaiah 58:6-7).
Oaths, when lawfully constituted, represent a segment of devout worship. On valid grounds, the person swearing solemnly invokes God as a witness to the veracity or commitment of his proclamation or promise. Such a solemn act beckons God to judge him based on the truthfulness or deceit of his oath (Deuteronomy 6:13).
God’s name alone possesses the sanctity appropriate for oaths, demanding utmost reverence when invoked (Exodus 20:7). Consequently, swearing frivolously, recklessly, or by any entity other than God is both sinful and condemnable. The Scriptures, spanning both Old and New Testaments, substantiate the legitimacy of oaths in grave matters. When a legitimate authority demands an oath concerning such issues, it becomes imperative to comply (Hebrews 6:16).
Anyone resorting to an oath must comprehend its seriousness, ensuring that their declarations align solely with what they genuinely believe to be true. An individual’s oath-bound commitment should only encompass what they deem righteous, achievable, and are determined to fulfill (Numbers 30:2).
An oath mandates unambiguous articulation, devoid of subterfuge or hidden reservations. While it cannot endorse sin, once undertaken, it obligates fulfillment, even if detrimental to the individual. Its sanctity remains intact regardless of the recipient’s beliefs or standings (Psalms 15:4).
A vow mirrors the nature of a promissory oath, demanding similar devout care during its establishment and unwavering faithfulness in its execution (Ecclesiastes 5:4-5).
Vows should be directed exclusively to God. For acceptance, they should emanate from genuine faith, a conscience-driven sense of duty, gratitude for God’s benevolence, or a plea for a specific boon. Such commitments either reinforce obligations towards necessary duties or other relevant acts that appropriately further the vow’s intent (Psalms 50:14).
A vow must never contravene God’s Word, impede any Scriptural duty, or encompass acts beyond one’s capacity or those unsupported by God’s promise or empowerment (Deuteronomy 23:21-23). Consequently, monastic vows promoting perpetual celibacy, deliberate impoverishment, or regimented obedience do not signify elevated spirituality. They are, instead, superstitious snares laden with sin, ensnaring believers in ways the Scripture warns against (1 Timothy 4:1-3).
God, the supreme sovereign and ruler of all creation, has instituted civil magistrates as stewards under His authority over the populace. This is for the reflection of His majesty, the public’s well-being, and to ensure order and justice. For these purposes, God has endowed them with the authority to wield the sword: to protect and endorse righteousness, and to discipline those who perpetrate evil (Romans 13:1-4).
It remains permissible for Christians to assume and discharge the duties of a magistrate when summoned. In such roles, they must prioritize the promotion of godliness, fairness, and peace, in harmony with the salutary laws of the land. Moreover, under the New Covenant, they are authorized to engage in just warfare when circumstances necessitate it, acting as ministers of God for good and avengers who carry out God’s wrath on the wrongdoer (Romans 13:1-4).
While civil authorities should not overreach by taking upon themselves the duties of spiritual leadership, such as the proclamation of the Word or administration of the sacraments, or claiming the keys to God’s kingdom, they are nonetheless entrusted with safeguarding God’s assembly on earth. This means that no single Christian denomination should receive undue favor over another. All ecclesiastical figures must be granted complete freedom and safety to execute their divine responsibilities without threat or interference. As Christ has established a structured governance within His church, no secular laws should obstruct its rightful exercise among its voluntary members, consistent with their professed beliefs (Isaiah 49:23; 1 Timothy 2:1-2).
Christians are called to advocate for and encourage civil magistrates to govern according to God’s Law. This includes voicing the necessity for rulers to align their legislation with the righteous standards of God’s commandments. The Great Commission to disciple all nations inherently includes influencing and transforming societal governance to reflect biblical principles (Matthew 28:19-20; Deuteronomy 4:8).
It is imperative for magistrates to ensure the safety, dignity, and reputation of their citizens, preventing any form of harm or violation against any individual, irrespective of their religious or secular convictions. They must also ensure that all religious gatherings occur unhindered and without disturbance.
People have an obligation to intercede in prayer for their leaders, respect them, fulfill their financial duties towards them, comply with their lawful directives, and remain under their authority for the sake of conscience. Neither unbelief nor religious divergence invalidates the legitimate authority of a magistrate, nor does it exempt individuals from their responsibilities to these authorities. Ecclesiastical figures are not excepted from this. The papal authority holds no jurisdiction over them or their constituents, especially not to penalize them based on their beliefs or any other pretexts (1 Peter 2:13-17; Acts 5:29).
Marriage is a divine institution, ordained by God as a lifelong covenant between one man and one woman (Genesis 2:24; Matthew 19:4-6). It is a sacred and indissoluble union, established at creation to reflect Christ’s unbreakable covenant with His Church (Ephesians 5:31-32). It is not lawful for any individual to have multiple spouses simultaneously (Leviticus 18:18). The marriage covenant remains binding until the death of one spouse, at which point the surviving spouse is free to remarry in the Lord (Romans 7:2-3; 1 Corinthians 7:39).
The primary purposes of marriage are for the mutual companionship, help, and support of husband and wife, for the proper conception and nurturing of children in the knowledge and instruction of the Lord, and for the righteous fulfillment of one’s desires, guarding against immoral behaviors (Genesis 2:18; Malachi 2:15; 1 Corinthians 7:2).
Within this sacred union, the husband is recognized as the head of the wife, as Christ is the head of the church, entrusted with the responsibility to lead in love, provision, and protection (Ephesians 5:23). The wife, being the glory of man as the man is the glory of God (1 Corinthians 11:7), is called to a willing and respectful partnership, reflecting the submission to Christ that lies at the heart of the faith (1 Corinthians 11:7; Ephesians 5:22-24). Together, husband and wife illustrate the mystery of the union between Christ and His church through their distinct roles and unified purpose (Ephesians 5:32).
All individuals capable of giving informed and free consent may enter into marriage. However, believers are exhorted to marry “in the Lord,” ensuring that their spouse shares a commitment to the true faith (1 Corinthians 7:39). Marrying those who are opposed to the fundamental doctrines of Christianity or who lead a life contrary to godly principles is discouraged, as it often leads to spiritual complications (2 Corinthians 6:14). Marriage should not transgress the boundaries set by God concerning relationships of blood (consanguinity) or marriage ties (affinity). Human laws or mutual agreements cannot legitimize such relationships that God’s Word deems forbidden (Leviticus 18:6-17).
If sexual immorality (porneia) is committed during the betrothal period, before marriage is consummated, the wronged man has the right to put away the unfaithful betrothed woman, thereby nullifying the engagement (Deuteronomy 22:23-24; Matthew 1:18-19). Because betrothal is a legally binding covenant within God’s Law, a betrothed woman found guilty of fornication may be lawfully put away (Matthew 5:31-32), as Joseph initially sought to do with Mary. However, after marriage is consummated, no provision is given for either husband or wife to put away their spouse. While a man is permitted to put away his betrothed wife for fornication, a woman is never granted such authority, as Scripture nowhere permits a wife to divorce her husband.
A woman who separates from her husband remains bound to him and is not free to remarry. If she does remarry, she and the man she marries commit adultery (Matthew 5:32; Luke 16:18). The apostolic teaching affirms that a woman who separates from her husband must remain unmarried or be reconciled to her husband, with no allowance for remarriage while he lives (1 Corinthians 7:10-11; 7:39; Romans 7:2-3).
God’s justice regarding adultery was established in His perfect Law, which decreed that both the adulterer and the adulteress should be put to death (Leviticus 20:10; Deuteronomy 22:22). This law was given to purge evil from God’s covenant people and to protect the innocent spouse, who, upon the execution of the guilty party, would be widowed and therefore free to remarry (Romans 7:2-3). Since many civil governments no longer enforce this righteous penalty, the guilty spouse remains alive, and thus the innocent spouse remains bound by the marital covenant. Neither Jesus nor the apostles provide an alternative means of dissolving the marriage, and thus the innocent party must remain single or be reconciled to their spouse (1 Corinthians 7:10-11).
While human nature, tainted by sin, often seeks unjustifiable reasons to sever what God has unified, believers must not seek human alternatives to bypass divine justice. No remarriage is permitted while a spouse remains alive, as doing so constitutes adultery (Romans 7:3). If a man divorces his wife for any reason other than betrothal infidelity and marries another, he commits adultery. Likewise, if a woman divorces her husband and marries another while her first husband is alive, she is called an adulteress (Matthew 5:32; Luke 16:18; Romans 7:3).
In cases where an unbelieving spouse abandons a believing spouse and refuses reconciliation, the believer is not bound to maintain the household, yet remains bound to the marriage covenant and must not remarry while the first spouse lives (1 Corinthians 7:15, 39). Where an adulterous or abusive spouse remains unrepentant, the Church must exercise biblical church discipline, up to and including excommunication (Matthew 18:15-17). However, even excommunication does not dissolve the marriage covenant, for only death severs the bond that God has established (Romans 7:2-3).
Since marriage is a covenant before God, the Church has the responsibility to uphold its permanence. It must teach and defend the unbreakable nature of the marriage bond, counsel those in difficult situations toward reconciliation rather than divorce, and practice discipline when necessary. Those who enter into adulterous unions while their first spouse remains alive must be called to repentance, as their relationship is not valid before God and constitutes continuous adultery (Matthew 5:32; 19:9; Luke 16:18).
Marriage is not a mere contract between two parties, but a reflection of the eternal covenant between Christ and His Bride, the Church. As Christ will never forsake His Bride, so too must marriage remain permanent, sacred, and unbreakable (Ephesians 5:25-32). Therefore, what God has joined together, let no man separate (Matthew 19:6).
The catholic or universal church, invisible in its entirety, encompasses all of God’s chosen, spanning from history’s dawn to its eventual close. They converge under the lordship of Christ, the singular head of this collective body. This church is the cherished bride, the very essence, and the manifestation of Christ’s all-encompassing presence (Ephesians 1:22-23).
The visible church, transcending national and cultural boundaries embraces all globally who openly adhere to the truth of the gospel, as well as their offspring. It stands as the dominion under Jesus Christ, the familial sanctuary of God, outside of which the ordinary means of salvation remain elusive (Acts 2:47).
To this universal and tangible church, Christ entrusted the sacred tasks, divine revelations, and God-given rituals. These gifts serve the dual purpose of amassing and refining His followers in their earthly journey until time’s termination. Christ, ever-present and ever-active through His Spirit, guarantees the effectiveness of these instruments (Matthew 28:19-20).
The visibility of this catholic church fluctuates throughout history. Specific churches, as constituents of this larger body, exhibit varying degrees of purity, contingent on the authenticity of gospel teaching, the adherence to its doctrines, and the integrity of its worship practices (Revelation 2-3).
Even the most unblemished churches are not immune to imperfections and fallacies. Some, tragically, have strayed so far from their foundational principles that they no longer symbolize Christ’s sanctuaries but rather become synagogues of Satan. Yet, the promise remains: a faithful remnant will persist, honoring and worshiping God as He intended (Matthew 16:18).
Christ alone stands as the unchallenged head of the church, rendering any claims by the pope of Rome or any other entity as its leader both unfounded and unscriptural (Colossians 1:18).
Particular churches, forming the visible manifestations of the universal church, are local assemblies of believers united by covenant. These congregations are established for the purpose of worshiping God, edifying one another, and administering the sacraments in accordance with Scripture. They are governed by Christ through elders and deacons, chosen by the congregation according to biblical qualifications (1 Timothy 3:1-13; Titus 1:5-9).
While particular churches possess their own governance under Christ, they are also part of a broader communion of churches, bound together for mutual counsel, encouragement, and accountability. This interdependence is expressed through assemblies such as presbyteries and synods, which provide oversight and direction according to God’s Word. While no single church or synod is infallible, the collective wisdom of these assemblies, when aligned with Scripture, is to be received with reverence and submission (Acts 15:1-31; Galatians 2:9).
The mission of the church includes the proclamation of the gospel to all nations, making disciples, and teaching them to obey all that Christ has commanded. This mission extends to calling civil authorities to govern in alignment with God’s Law, recognizing Christ’s lordship over every aspect of life, including governance and justice (Matthew 28:19-20; Romans 13:1-4).
Church discipline, exercised in love and according to the Scriptures, is essential for maintaining purity within the visible church. It includes admonition, temporary suspension from the sacraments, and, when necessary, excommunication for unrepentant sin. Such discipline is administered with the aim of restoring the sinner and preserving the church’s holiness (Matthew 18:15-17; 1 Corinthians 5:1-13).
All believers, intricately connected to Jesus Christ, their cornerstone, through the workings of the Spirit and their unwavering faith, share in the blessings of His virtues, trials, crucifixion, resurrection, and celestial reign. Through this connection, there emerges a bond of love amongst believers, enabling them to partake in the spiritual gifts and attributes of one another. They are, as a result, committed to performing both communal and individual acts that foster their collective spiritual and physical well-being (1 Corinthians 12:12-27).
Those who declare themselves as followers of Christ are duty-bound to uphold a sanctified community, deeply rooted in divine worship. This community extends beyond spiritual nourishment, compelling believers to partake in acts that ensure the growth and well-being of their brethren. This bond also extends to providing for material needs, catering to the specific abilities and requirements of each member. This embodiment of unity must be made available to all who, irrespective of their geographical or cultural boundaries, invoke the name of the Lord Jesus (Acts 2:44-47).
The relationship that believers share with Christ does not, in any manner, make them participants of the divine essence or place them on an equal footing with Christ. To assert such claims would be not only heretical but also blasphemous. Furthermore, the sense of community and sharing amongst believers does not in any way compromise the individual ownership or entitlement of personal assets and resources. Each believer retains rightful ownership of their possessions, even as they willingly participate in acts of charity and sharing (1 Timothy 6:17-19).
Sacraments are divine markers and affirmations of God’s gracious covenant. Directly established by God Himself, they act as representations of Christ and His abundant blessings. They serve to confirm our relationship with Christ, visually distinguish the community of believers from the world, and solemnly dedicate individuals to the service of God in Christ, following His Word (1 Corinthians 11:23-26).
Each sacrament holds an inherent spiritual connection, tightly binding the physical sign to its deeper spiritual significance. Its due to this union that titles and attributes of one can be ascribed to the other.
The grace that emerges through the sacraments does not emanate from any innate power within the rites themselves. The potency of these rites is not determined by the piety or the intention of the person administering them. Instead, their efficacy is anchored in the Spirit’s transformative work and the foundational word of its institution. This word provides both a guideline for its practice and a guarantee of blessings for those who approach it with genuine faith.
The Festivals of the Lord, carefully outlined in Leviticus 23, stand not merely as historical markers but as perpetual moral commands, eternally significant in the unfolding of God’s redemptive plan through history and into eternity (Leviticus 23:4-44). These festivals – the Passover, Unleavened Bread, Pentecost, Trumpets, Day of Atonement, Tabernacles, & the Eighth Day – were given as enduring observances, embedding truths and implications for all of God’s people, transcending their immediate historical and cultural contexts (Exodus 12:14; Leviticus 23:21, 31, 41).
The festivals, while rooted in the historical and redemptive acts of God among His people, are deeply symbolic, serving not only to recall the mighty deeds of God in history but also to foreshadow the work of Christ and the hope of eternal redemption. For instance, the Passover does not merely serve to remember Israel’s deliverance from Egypt but also provides a rich portrayal of our deliverance from sin through the ultimate sacrificial Lamb, Jesus Christ (1 Corinthians 5:7). Likewise, Pentecost, while initially commemorating the giving of the Law, also celebrates the outpouring of the Holy Spirit upon the Church (Acts 2:1-4).
In light of the sacrificial work of Jesus Christ, the significance of these festivals is not diminished; rather, it is enriched and expanded. They are not rendered obsolete, but are imbued with a deeper understanding and a fuller expression in the New Covenant (Colossians 2:16-17; Hebrews 10:1). The festivals are observed not as a legalistic requirement for obtaining grace or righteousness, but as joyous celebrations and solemn commemorations that encompass the redemptive work of Christ, the continuous providence of God, and the assured hope of future glory in God’s eternal Kingdom (Leviticus 23:1-2).
The heartfelt observance of these festivals connects believers with the continuous narrative of God’s redemptive acts throughout history. It involves rehearsing His past salvific deeds, celebrating His present grace and kindness, and anticipating the future fulfillment of all His promises in the complete realization of His eternal Kingdom through Jesus Christ, our Lord (Revelation 21:3-4).
In this way, believers find themselves enveloped in a timeless narrative, uniting past, present, and future in a continuous celebration of God’s redemptive acts and future promises. Through observance and celebration, we position our stories within the greater story of God’s redeeming love and unfailing promises.
Baptism stands as an essential sacrament of the New Testament, inaugurated by Jesus Christ. Beyond serving as a formal initiation into the community of believers, baptism is a potent symbol and affirmation of the New Covenant. It signifies the individual’s incorporation into Christ, the transformative experience of spiritual rebirth, the absolution of sins, and a commitment to live in alignment with God’s will through Jesus Christ (Romans 6:3-4). This sacrament, as decreed by Christ, is to be an enduring practice within His church until the culmination of the age (Matthew 28:19-20).
Water, representing the cleansing and rejuvenating power of the Spirit, serves as the external element of this sacrament. With it, individuals are baptized in the name of the Father, the Son, and the Holy Spirit. It is imperative that this rite be officiated by a legitimate minister of the gospel.
Baptism, when possible, should be conducted through full immersion to symbolize the believer’s death to sin and resurrection in Christ. However, recognizing the practical challenges in certain situations, sprinkling remains an acceptable method, though it is seen as an alternative when immersion is not feasible (Romans 6:4).
Baptism is exclusively administered to individuals who consciously declare their faith and commitment to Christ (Acts 8:36-37; Romans 10:9-10); therefore, the practice of infant baptism is to be rejected. Instead, the sacrament is reserved for those capable of making an informed and deliberate declaration of their faith (Matthew 28:19-20; Acts 2:41).
It is foundational in the teachings that the sacrament of baptism is to be conferred only once to an individual, underlining the irrevocable nature of entering God’s covenant and the once-for-all nature of Christ’s sacrifice (Ephesians 4:5; Hebrews 9:24-28).
Our Lord Jesus, during the night of His betrayal, established the sacrament of His body and blood, referred to as the Lord’s Supper (Luke 22:19-20). This sacrament is to be perpetuated within His church until the world’s culmination (1 Corinthians 11:26), serving as a continual reminder of His self-sacrifice in death. It seals all the benefits of this sacrifice to true believers (1 Corinthians 10:16), provides spiritual sustenance and growth in Him (John 6:55), reinforces believers’ dedication to the duties they owe Him, and acts as a symbol and assurance of their communion with Him and with each other as components of His mystical body (1 Corinthians 12:27).
In this sacrament, Christ is not presented anew to the Father; rather, it’s a commemoration of His singular self-sacrifice on the cross, the sole atonement for the sins of the elect (Hebrews 9:28). Thus, any ritual that suggests a repeated sacrifice, such as the so-called ‘sacrifice of the mass’ in certain traditions, is gravely erroneous and undermines Christ’s unique sacrifice (Hebrews 10:10).
The Lord Jesus, in this sacrament, has charged His ministers to pronounce His word of institution to the congregation, to offer prayers, to bless the bread and wine elements, setting them apart from mundane to sacred use (1 Corinthians 11:23-24). They are to distribute the bread and the wine to the participants, ensuring that all present partake (1 Corinthians 11:25-26). It is imperative that these elements are not used in private ceremonies, nor should they be worshiped, paraded, or reserved for any supposed spiritual use, as these practices are contrary to the sacrament’s nature and Christ’s command (Matthew 26:26-28).
While the external elements of this sacrament, once consecrated for Christ’s use, bear a deep symbolic connection to His crucifixion, they remain, in essence and substance, bread and wine (1 Corinthians 11:27-28). Any teaching that asserts a change in the bread and wine’s actual substance into the substance of Christ’s body and blood, commonly termed ‘transubstantiation’, is not only inconsistent with Scriptures but also contradicts reason and logic. Such a view distorts the sacrament’s nature and has been the root of numerous superstitions and even blatant idolatries (Matthew 15:9).
True believers, in partaking of the visible elements of this sacrament, also embrace and feed upon the crucified Christ through faith, not in a physical or material manner, but spiritually (1 Corinthians 10:16). Christ’s body and blood are not physically present in the bread and wine but are as genuinely present to believers’ faith during this sacrament as the bread and wine are to their physical senses (John 6:35).
Though some may participate in the outward act of this sacrament without genuine faith or understanding, they miss the spiritual significance it carries (1 Corinthians 11:29). Such unworthy participation can result in them incurring judgment. Hence, those who lack understanding or live in willful sin are not only unfit for genuine communion with Christ but are also unworthy to partake in the Lord’s Supper (2 Corinthians 6:14). Admitting such individuals to the Lord’s table while they persist in their current state constitutes a grievous sin against Christ (1 Corinthians 11:27-32).
The sovereign Lord Jesus Christ, being the king and supreme head of His church, has established a distinct ecclesiastical governance within it, entrusted to the hands of church officers and separate from the civil jurisdiction (Matthew 16:18-19; Ephesians 4:11-12).
These officers are endowed with the keys of the kingdom of heaven (Matthew 16:19). By this authority, they possess the ability to both retain and remit sins, to close the kingdom’s doors to the unrepentant through the proclamation of the Word and the implementation of church censures, and to welcome back penitent sinners through the gospel’s ministry and by providing absolution from these censures as circumstances necessitate (John 20:23).
The employment of church censures is essential. They serve multiple purposes: the restoration and redemption of brethren who have erred (Galatians 6:1), acting as a deterrent to prevent others from committing similar transgressions (1 Timothy 5:20), purging impurities that could permeate and corrupt the collective body (1 Corinthians 5:6-7), upholding the honor of Christ and the sanctity of the gospel’s profession (Romans 2:24), and averting the potential divine wrath that could be directed towards the church if it allowed God’s covenant and its symbols to be desecrated by flagrant and stubborn wrongdoers (1 Corinthians 11:27-32).
To achieve these objectives more effectively, the designated officers of the church should adopt a graduated approach, beginning with gentle admonition, followed by temporary suspension from partaking in the sacraments, and ultimately, if necessary, excommunication from the church fellowship. The specific action taken should correspond to the gravity of the offense and the disposition of the offender (Matthew 18:15-17; 1 Corinthians 5:11-13).
To foster enhanced governance and the continued edification of the church, the congregation should convene assemblies traditionally termed synods or councils. Such gatherings fall within the jurisdiction of the overseers and other church leaders, leveraging the authority vested in them by Christ for the purpose of building up rather than tearing down. It is their duty to designate and attend such assemblies, always bearing the church’s well-being in mind and determining the necessity of each meeting (Acts 15:2-6; Hebrews 13:17).
The role of synods and councils is to serve by settling disputes related to faith and moral dilemmas, devising guidelines to refine public worship of God and the governance of His church, and addressing grievances pertaining to church administration, delivering authoritative resolutions in these matters. When their decisions align with God’s Word, they should be embraced with respect and compliance, not solely due to their harmony with Scripture, but also recognizing them as God’s established ordinances for such governance (Isaiah 8:20; Acts 17:11).
However, all post-apostolic synods and councils, irrespective of whether they are general or specific, are susceptible to errors, and many have indeed faltered. Hence, they shouldn’t serve as the ultimate benchmark of faith or conduct but should act as supportive instruments in these domains (1 Corinthians 2:5; 2 Timothy 3:16-17).
Synods and councils must restrict their deliberations to ecclesiastical matters, abstaining from entanglements in secular affairs related to the state. Exceptions to this principle can be made in exceptional circumstances through humble petitions or when offering counsel to appease one’s conscience, especially if the civil authorities expressly seek their input (Matthew 22:21; John 18:36).
Upon death, the mortal bodies of men revert to dust, undergoing decay; however, their souls, inherently immortal and exempt from the confines of sleep, are instantaneously reclaimed by God, their Giver (Genesis 3:19; Ecclesiastes 12:7). The souls of the righteous, having attained purity, are welcomed into the loftiest heavens, where they experience God’s presence in radiant splendor, anticipating the complete redemption of their bodies (2 Corinthians 5:1-8; Philippians 1:23). Conversely, the souls of the wicked are consigned to hell, enduring torment and absolute darkness, awaiting the final judgment (Luke 16:23-24; Jude 1:6-7). Beyond these destinations for souls post their earthly existence, Scripture does not recognize any other abodes.
On the ultimate day, those still alive will bypass death and undergo transformation. Concurrently, all who have passed away will be resurrected, reacquiring the very bodies they once had, albeit endowed with distinct properties, and be eternally united with their souls (1 Corinthians 15:51-53; John 5:28-29).
Through Christ’s might, the bodies of the unrighteous will be resurrected to face disgrace, while the bodies of the righteous, by His Spirit, will rise to honor, mirroring the resplendent form of His own glorious body (Daniel 12:2; Philippians 3:21; 1 John 3:2).
God, in His divine providence and sovereignty, has designated a specific day on which He will judge the entirety of creation through Jesus Christ, the one granted ultimate authority and judgment by the Father. On this preordained day, not only will the fallen angels be subject to judgment, but every individual who has ever lived shall stand before the tribunal of Christ. Each person will be held accountable for their innermost thoughts, spoken words, and enacted deeds, receiving recompense based on their earthly actions, be they righteous or wicked (Romans 2:16; 2 Corinthians 5:10).
God’s primary purpose in designating this day is to vividly showcase the splendor of His mercy through the eternal salvation of His elect and to demonstrate the unwavering nature of His justice by condemning the disobedient and wicked to their due destiny. On this day, the righteous will inherit eternal life, basking in the joy and refreshment that stem directly from the presence of the Lord. Conversely, the wicked, those who have chosen to live in ignorance of God and reject the gospel of Jesus Christ, will be subjected to unending torment, forever banished from the presence of the Lord and the brilliance of His majesty (Matthew 25:31-46; 2 Thessalonians 1:7-10).
In His wisdom, Christ emphasizes the certainty of this impending day of judgment to deter humanity from sinful pursuits and to offer solace to the faithful during times of tribulation. Yet, He deliberately keeps the exact timing of this day shrouded in mystery. This is to ensure that individuals remain vigilant, free from complacency, ever watchful for the unknown hour of the Lord’s return, and perpetually prepared to welcome Him with open hearts, echoing the earnest plea: “Amen. Come, Lord Jesus!” (Matthew 24:36, 42-44; Revelation 22:20).
As we conclude, we recognize that no document can fully encompass the infinite depths of God's mystery, love, and grace. Yet, in our humble endeavor, we hope this confession serves as a compass for believers, directing hearts and minds towards the unchanging author and perfecter of our faith, Jesus Christ.
May each chapter, each doctrine, and each affirmation within these pages inspire, challenge, and draw you closer to the heart of God. And as we look ahead, may we always be reminded of our ultimate hope: the imminent return of our Lord Jesus Christ and the final fulfillment of God's kingdom on earth.
To Him be all glory, honor, and praise, now and forevermore. Amen.