Our Core Beliefs
I adhere strictly to these seven essentials:
Young Earth Creationist
Fundamentalist – I believe the Bible to be the inerrant, infallible, inspired Word of the living God; that it speaks to every area of life; that it shapes one’s worldview accurately; and that it reveals to us where history is headed.
I hold to a literal, grammatical-historical hermeneutic.
Believer’s Baptism, (spiritual) as opposed to paedobaptism or immersion.
Calvinist, as it pertains to the Doctrine of Election.
God spoke in His written Word (the Bible) by a process of dual authorship. The Holy Spirit superintended various human authors and through their individual personalities and different styles of writing, they composed and recorded God's Word to man (2 Peter 1:20-21). The Bible is without error in the whole or in part (Matthew 5:18; 2 Timothy 3:16). 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; 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. The truth of Scripture stands in judgment of men; never do men stand in judgment of it.
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 (1Corinthians 2:7, 14; 2 Peter 1:20, 21). 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. I teach the literal, grammatical-historical interpretation of Scripture which affirms the belief that the opening chapters of Genesis present creation in six literal days (Genesis 1:31; Exodus 31:17).
The Bible is the sole authority for faith and practice in all matters.
Exodus 24:4; Deuteronomy 4:1-2; Joshua 8:34; Psalms 19:7-10; 119:11,89,105,140; Isaiah 34:16; 40:8; Jeremiah 15:16, 36:1-32; Matthew 5:17-18, 22:29; Luke 21:33; 24:44-46; John 5:39; 16:25-26; 2 Timothy 3:15-17; Hebrews 1:1-2, 4:12; 1 Peter 1:25; 2 Peter 1:19-21
There is one and only one living and true God (Deuteronomy 6:4; Isaiah 45:5 7; 1 Corinthians 8:4). He is an intelligent, loving and personal Being; the Creator, Redeemer, Preserver, and Ruler of the universe. God is an infinite, all knowing Spirit (John 4:24), perfect in all His attributes. God is all-powerful and all-knowing and His perfect knowledge extends to all things, past, present, and future. To Him we owe the highest love, reverence, and obedience. The eternal triune God reveals Himself to us as Father, Son, and Holy Spirit, with distinct personal attributes, but without division of nature, essence, or being (Matthew 28:19; 2 Corinthians 13:14).
God the Father
God the Father, the first Person of the Trinity, orders and disposes all things according to His own purpose and grace (Psalm 145:8, 9; 1 Corinthians 8:6). He is the Creator of all things (Genesis 1:1, 31; Ephesians 3:9). As the only absolute and omnipotent Ruler in the universe, He is sovereign in creation, providence, and redemption (Psalm 103:19; Romans 11:36). His fatherhood involves both His designation within the Trinity and His relationship with mankind. As Creator He is Father to all men (Ephesians 4:6), but He is spiritual Father only to believers (Romans 8:14; 2 Corinthians 6:18). He has decreed for His own glory all things that come to pass (Ephesians 1:11). He continually upholds, directs, and governs all creatures and events (1 Chronicles 29:10-11). In His 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). He has graciously chosen from eternity past those whom He would have as His own (Ephesians 1:4, 6); He saves from sin all who come to Him through Jesus Christ; He adopts as his own all those who come to Him; and He becomes, upon adoption, Father to His own (John 1:12; Romans 8:15; Galatians 4:5; Hebrews 12:5, 9).
Genesis 2:7; Exodus 3:14; 6:2-3; 15:11; 20:1; Leviticus 22:2; Deuteronomy 6:4; 32:6; Psalms 19:1-3; Isaiah 43:3, 15; 64:8; Jeremiah 10:10; 17:13; Matthew 6:9; 7:11; 23:9; 28:19; Mark 1:9-11; John 4:24; 5:26 14:6-13; 17:1-8; Acts 1:7; Romans 8:14-15; 1 Corinthians 8:6; Galatians 4:6; Colossians 1:15; 1 Timothy 1:17; Hebrews 11:6; 1 Peter 1:17; 1 John 5:7
God the Son
Jesus Christ, the second Person of the Trinity, possesses all the divine excellencies, and in these He is coequal, consubstantial, and coeternal with the Father (John 10:30; 14:9). God the Father created all things according to His own will, through His Son, Jesus Christ, by whom all things continue in existence and in operation (John 1:3; Colossians 1:15-17; Hebrews 1:2).
In the incarnation (God becoming man) Christ surrendered only the prerogatives of deity but nothing of the divine essence, either in degree or kind. In His incarnation, the eternally existing second Person of the Trinity accepted all the essential characteristics of humanity and so became the God Man (Philippians 2:5-8; Colossians 2:9). Jesus Christ represents humanity and deity in indivisible oneness (Micah 5:2; John 5:23; 14:9-10; Colossians 2:9).
The Lord Jesus Christ was virgin born (Isaiah 7:14; Matthew 1:23-25; Luke 1:26, 35); He was God incarnate (John 1:1-14); and the purpose of the incarnation was to reveal God, redeem men, and rule over God's kingdom (Psalm 2:7-9; Isaiah 9:6; John 1:29; Philippians 2:9-11; Hebrews 7:25-26; 1 Peter 1:18-19).
In the incarnation, the second person of the Trinity laid aside His right to the full prerogatives of coexistence with God, assumed the place of a Son, and took on an existence appropriate to a servant while never divesting Himself of His divine attributes (Philippians 2:5-8).
The Lord Jesus Christ accomplished our redemption through the shedding of His blood and sacrificial death on the cross and His death was voluntary, vicarious, substitutionary, propitiatory, and redemptive (John 10:15; Romans 3:24-25; 5:8; 1 Peter 2:24).
Our justification is made sure by His literal, physical resurrection from the dead and He is now ascended to the right hand of God the Father, where He now mediates as our Advocate and High Priest (Matthew 28:6; Luke 24:38-39; Acts 2:30-31; Romans 4:25; 8:34; Hebrews 7:25; 9:24; 1 John 2:1).
In the resurrection of Jesus Christ from the grave, God confirmed the deity of His Son and gave proof that God has accepted the atoning work of Christ on the cross. Jesus' bodily resurrection is also the guarantee of a future resurrection to life for all believers (John 5:26-29; 14:19; Romans 1:4; 4:25; 6:5-10; 1 Corinthians 15:20-23).
Jesus Christ will return to receive the Church, which is His Body, unto Himself at the Rapture, and returning with His Church in glory, will establish His millennial kingdom on earth (Acts 1:9-11; 1 Thessalonians 4:13-18; Revelation 20).
The Lord Jesus Christ is the One through whom God will judge all mankind (John 5:22-23):
a. Believers (1 Corinthians 3:10-15; 2 Corinthians 5:10)
b. Living inhabitants of the earth at His glorious return (Matthew 25:31-46).
c. The unbelieving dead at the Great White Throne (Revelation 20:11-15).
As the Mediator between God and man (1 Timothy 2:5), the Head of His Body the Church (Ephesians 1:22; 5:23; Colossians 1:18), and the coming universal King, who will reign on the throne of David (Isaiah 9:6; Luke 1:31-33), He is the final Judge of all who fail to place their trust in Him as Lord and Saviour (Matthew 25:14-46; Acts 17:30-31). On the basis of the efficacy of the death of our Lord Jesus Christ, the believing sinner is freed from the punishment, the penalty, the power, and one day the very presence of sin; and he is declared righteous, given eternal life, and adopted into the family of God (Romans 3:25; 5:8-9; 2 Corinthians 5:14-15; 1 Peter 2:24; 3:18).
Genesis 18:1; Psalms 2:7; 110:1; Isaiah 7:14; 53; Matthew 1:18-23; 3:17; 8:29; 11:27; 14:33; 16:16, 27; 17:5; 27; 28:1-6, 19; Mark 1:1; 3:11; Luke 1:35; 4:41; 22:70; 24:46; John 1:1-18, 29; 10:30, 38; 11:25-27; 12:44-50; 14:7-11; 16:15-16, 28; 17:1-5, 21-22; 20:1-20, 28; Acts 1:9; 2:22-24; 7:55-56; 9:4-5, 20; Romans 1:3-4; 3:23-26; 5:6-21; 8:1-3, 34; 10:4; 1 Corinthians 1:30; 2:2; 8:6; 15:1-8, 24-28; 2 Corinthians 5:19-21; 8:9; Galatians 4:4-5; Ephesians 1:20; 3:11; 4:7-10; Philippians 2:5-11; Colossians 1:13-22; 2:9; 1 Thessalonians 4:14-18; 1 Timothy 2:5-6; 3:16; Titus 2:13-14; Hebrews 1:1-3; 4:14-15; 7:14-28; 9:12-15, 24-28; 12:2; 13:8; 1 Peter 2:21-25; 3:22; 1 John 1:7-9; 3:2; 4:14-15; 5:9; 2 John 7-9; Revelation 1:13-16; 5:9-14; 12:10-11; 13:8; 19:16.
God the Holy Spirit
The Holy Spirit is a divine Person, eternal, underived, possessing all the attributes of personality and deity including intellect (1 Corinthians 2:10-13), emotions (Ephesians 4:30), will (1 Corinthians 12:11), eternality (Hebrews 9:14), omnipresence (Psalm 139:7-10), omniscience (Isaiah 40:13-14), omnipotence (Romans 15:13), and truthfulness (John 16:13). In all the divine attributes He is coequal and consubstantial with the Father and the Son (Matthew 28:19; Acts 5:3-4; 28:25-26; 1 Corinthians 12:4-6; 2 Corinthians 13:14; and Jeremiah 31:31-34 with Hebrews 10:15-17) and is worthy of worship.
It is the work of the Holy Spirit to execute the divine will with relation to all mankind. We must recognize His sovereign activity in creation (Genesis 1:2), the incarnation (Matthew 1:18), the written revelation (2 Peter 1:20-21), and the work of salvation (John 3:5-7).
The work of the Holy Spirit in this age began at Pentecost when He came from the Father as promised by Christ (John 14:16-17; 15:26) to initiate and complete the building of the Body of Christ, which is His Church (1 Corinthians 12:13). The broad scope of His divine activity includes convicting the world of sin, of righteousness, and of judgment; glorifying the Lord Jesus Christ and transforming believers into the image of Christ (John 16:7-9; Acts 1:5; 2:4; Romans 8:29; 2 Corinthians 3:18; Ephesians 2:22).
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).
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, 27).
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).
God the Holy Spirit is sovereign in the bestowing of all His gifts for the perfecting of the saints today. 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 2:14).
Genesis 1:2; Judges 14:6; Job 26:13; Psalms 51:11; 139:7; Isaiah 61:1- 3; Joel 2:28-32; Matthew 1:18; 3:16; 4:1; 12:28-32; 28:19; Mark 1:10, 12; Luke 1:35; 4:1, 18-19; 11:13; 12:12; 24:49; John 4:24; 14:16-17, 26; 15:26; 16:7-14; Acts 1:8; 2:1-4, 38; 4:31; 5:3; 6:3; 7:55; 8:17, 39; 10:44; 13:2; 15:28, 16:6; 19:1-6; Romans 8:9-11, 14-16, 26-27; 1 Corinthians 2:10-14; 3:16; 12:3-11,13; Galatians 4:6; Ephesians 1:13-14; 4:30; 5:18; 1 Thessalonians. 5:19; 1 Timothy 3:16; 4:1; 2 Timothy 1:14; 3:16; Hebrews 9:8, 14; 2 Peter 1:21; 1 John 4:13; 5:6-7; Revelation 1:10; 22:17
Dispensationalism is a system of theology which attempts to develop the Bible’s philosophy of history on the basis of the sovereign rule of God. Dispensationalism represents the whole of Scripture and history as being covered by several administrations of God’s rule. A dispensation is a religious order or system, conceived as divinely instituted, or as a stage in a progressive revelation, expressly adapted to the needs of a particular nation or period of time. The term “dispensation” can be defined as a particular way of God’s administering His rule over the world as He progressively works out His purpose for world history.
Throughout history God has employed several dispensations but only one way of salvation. Dispensational Theologians normally name each new dispensation after the new ruling factor or factors:
Dispensation of Innocence - From the creation of man to the fall of man.
Dispensation of Conscience - From the fall of man through the Noahic Flood.
Dispensation of Human Government - From the Noahic Flood to the call of Abraham.
Dispensation of Promise - From God’s call of Abraham to the giving of the Mosaic Law at Mount Sinai.
Dispensation of The Mosaic Law - From the giving of the Mosaic Law at Mount Sinai to the death of Jesus Christ on the Cross at Mount Calvary.
Dispensation of Grace - From Christ on the Cross to His Second Coming.
Dispensation of The Millennium - After the Second Coming of Christ to the release of Satan from the abyss and his final revolt.
The dispensations are chronologically successive. They are not different ways of salvation - the means of salvation has always been by grace through faith. The object of faith has always been God, but the content of faith has changed within different dispensations dependent upon progressive revelation found within His Word.
Genesis 12:3; Deuteronomy 28:25, 64-65; 30:1-5; 2 Samuel 7:8–16; Psalms 89; Isaiah 2:1–5; Jeremiah 31:31-34; Ezekiel 40-48; Daniel 9-12; Matthew 11:13; 16:18; 18:15-18; 24-25; 26:26-28; Mark 2:21-22; Mark 7:18-19; 14:22-24; Luke 22:19-20; Acts 2:16-21; 2:34-35; 15:13-17; Acts 13:46-47; 17:30; Romans 9-11; 1 Corinthians 11:23-25; 1 Corinthians 15:51-52; 2 Corinthians 3:5-6; Galatians 3:1-6:2; Ephesians 1:7-14; 2:11-18; 3:1-11, Colossians 1:24-28; 2 Thessalonians 2:1-5; Hebrews 7:1-28; 8:6-13; 10:14-18; 12:22-24; 1 Peter 2:9-12; Revelation 4-19
Man was directly and immediately created by God in His image and likeness. Man was created free of sin with a rational nature, intelligence, volition, self determination, and moral responsibility to God (Genesis 2:7, 15-25; James 3:9).
God's intention in the creation of man was that man should glorify God, enjoy God's fellowship, live his life in the will of God, and by this accomplish God's purpose for man in the world (Isaiah 43:7; Colossians 1:16; Revelation 4:11).
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; 3:1-19; John 3:36; Romans 3:23; 6:23; 1 Corinthians 2:14; Ephesians 2:1-3; 1 Timothy 2:13-14; 1 John 1:8).
Since 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, 23; 5:10-12).
Why I am Pretrib
I came to settle that question forever concerning the timing of the rapture with a literal, dispensational interpretation of the Word, influenced by Dwight Pentecost's required reading at Dallas called THINGS TO COME. Which I believe is it's essential basis. To be pre-trib one must be dispensational. God's program for the Church must be completed before God can resume His program with Israel and bring it to completion.
The cumulative evidence of arguments for pretrib are as strong as iron forged in fire. The entire period of Daniel's 70th week is plainly characterized as one in which the Church not only doesn't fit, but to be in it would demand it not be where it should be during that period as well.
The nature, scope, and purpose of Daniel's 70th week prevents the church from being in it. Likewise, the nature, characteristics, function, and unity of the church prevent it from being in the tribulation period. Not just in either half of it. But one moment of it. If only believers could grasp that one fact alone.
It would be impossible for me to clarify this position on a single webpage. Others have tried. The truth is, you won't believe it until you have received it. But I would encourage you to consider the following:
To be uncertain about it, would be, in my opinion, both foreign to the authors of Scripture who were so persuaded and convinced both in the sense of knowledge and experiential knowledge (even over and beyond experiential knowledge), Quite simply put, Uncertainty would be the only reason one would paint this subject with a broad brush. Even in BC and seminary, professors, though they always present opposing positions, always hold strongly to one position or another. And the truth is, we all have one. That is until we change positions. At that point we either hit the nail on the head, or remain the hammer for the rest of our lives.
I suppose other vital facts to consider are, truth is always absolute, true knowledge and enlightenment are very real (the Holy Spirit guides us into all truth), truth by which we are sanctified (sanctify them in truth thy word is truth), with the end result of this divine process actually resulting in faith.
I will say that there are times when I find it necessary to actually present opposing views in order to better clarify the one I hold, but I believe this to be an approach dictated by a particular situation, or to minister to a particular individual on that basis.
I am persuaded the ministry God both equipped and enabled me to do is one whereby I present what I know (believe is another term) is true (since we really can know), while avoiding at all costs any temptation to teach with persuasion some topic or doctrine of which I do not. And that, as I have so painfully discovered, covers quite a lot.