Our purpose is to glorify God by
working in church planting
& training faithful nationals
(Matt 28:19-20; Rom 10:14-15)
The Need
The gospel need in Spain: Roughly only 1.3% of Spaniards are Christians, in a country with 47 million inhabitants.
The need in Spanish churches: A few pastors have already asked the Roys to join their churches because they need much help. It is common in Spain not only to have just one pastor, but also that that solo pastor would tent make as he church plants. There are many cities without a sound gospel preaching church, and many older pastors without an upcoming replacement.
The need in Spanish churches: A few pastors have already asked the Roys to join their churches because they need much help. It is common in Spain not only to have just one pastor, but also that that solo pastor would tent make as he church plants. There are many cities without a sound gospel preaching church, and many older pastors without an upcoming replacement.
Our Ministry
1. Church planting: Jeremie told several of his co-workers, long before their leaving the DR, that he desired to one day become a pastor/church planter, and that his heart’s desire to pastor was only being satisfied through the training of pastors and other gospel workers. As Jeremie has inquired of various missionaries and Spanish pastors about theological education, what has become clear is that there is a great need for more and stronger churches in Spain. As he has inquired about theological education opportunities in Spain, because of his passion for that ministry and the Scriptural importance of it, he was told there are no full-time opportunities for that kind of ministry at the moment. Per God’s providence, Jeremie therefore plans to primarily serve in a pastoral/church planting capacity in Spain.
2. Training nationals: In the Dominican Republic, the Roys had a hybrid ministry, being involved both in theological education and in a local church, and they hope to do so in Spain as well. It seems however that this time around, the primary ministry will be in the church and the secondary one will be in theological education. Though there is not a full-time national training ministry opportunity, they have been told there is some need for theological education and have been asked to help. Jeremie plans on being involved in theological education by training via weekend intensive Bible institute classes, and also possibly via teaching in an international theological institution that has reach in Spain. Jeremie also is part of a new ministry in Baptist Mid-Missions that is called STEP (Strategic Theological Education Partnerships), and which seeks to better international theological education institutions world-wide via consulting, fora, and conferences, and plans to also serve in theological education that way.
2. Training nationals: In the Dominican Republic, the Roys had a hybrid ministry, being involved both in theological education and in a local church, and they hope to do so in Spain as well. It seems however that this time around, the primary ministry will be in the church and the secondary one will be in theological education. Though there is not a full-time national training ministry opportunity, they have been told there is some need for theological education and have been asked to help. Jeremie plans on being involved in theological education by training via weekend intensive Bible institute classes, and also possibly via teaching in an international theological institution that has reach in Spain. Jeremie also is part of a new ministry in Baptist Mid-Missions that is called STEP (Strategic Theological Education Partnerships), and which seeks to better international theological education institutions world-wide via consulting, fora, and conferences, and plans to also serve in theological education that way.
Our Mission Strategy
We make plans and the Lord chooses the outcome
1. Church (1st year): Upon arrival, the Roys plan to integrate into a local Baptist church in Petrer, Alicante. Jeremie will have opportunities to preach and teach, and possibly to participate in bible studies with contacts that the church has in surrounding communities. Petrer has an adjoining city called Elda. Together those cities have around 100,000 inhabitants. There are three pentecostal works between those two cities, one union baptist church that practices a social gospel, and the church that they will be attending, Valley Christian Baptist Church. Speaking of Bible studies, for instance, of the several communities that surround Petrer and Elda, there is a community about 15 minutes south of Petrer with 20,000 inhabitants, no evangelical work, and two believers the church has contact with.
2. Theological Education (1st year): Jeremie has been invited to teach an intensive Bible institute class in the city of Alicante already. He was told that six churches in the broader area would be invited to attend. He was also told that he would possibly have more opportunities to teach like that around the country.
3. Culture (1st year): The first 12 months in Spain will probably be a good reverse culture shock for Amy and Jeremie. On top of that, Jeremie never fully absorbed the culture as he lived in Spain a little less than a year, so he needs a good re-immersion. The missionary who they will be serving with the first year is very fluent in the Spanish culture, and the Roys trust they will start to learn the culture well under him that first year.
4. Surveys Within Spain (1st year): Jeremie plans on visiting works in southeastern Spain, and also in different regions of Spain. He currently has five cities and gospel worker units in mind that he would like to visit, other than the church they are spending the first year in, so as to evaluate where God would have them serve in the long run.
5. Church Planting and Theological Education (long term): Once the first year is over, they think that they will have a good lay of the land and that they will know where to commit to serve for the long run, and with philosophically like-minded gospel workers. Though they don’t know what will happen, Jeremie envisions their gospel work in the church and theological education to look like one of the following options.
A: Jeremie becomes a co-pastor at a church and his ministry work includes a good amount of theological education, whether that be teaching and/or international theological education consulting.
B: Jeremie takes the baton passed on from a retiring pastor, and has some involvement in theological education.
C: After a year they set out to start a new church plant teaming up with another couple.
D: More doors open than what Jeremie’s initial conversations with missionaries and pastors have indicated, and he serves full-time in theological education.
God’s providence will certainly make itself clear.
Please pray for us as we proclaim our wonderful Lord and Savior to the lost in Spain.
Romans 10:14b "And how are they to believe in him of whom they have never heard?"
1. Church (1st year): Upon arrival, the Roys plan to integrate into a local Baptist church in Petrer, Alicante. Jeremie will have opportunities to preach and teach, and possibly to participate in bible studies with contacts that the church has in surrounding communities. Petrer has an adjoining city called Elda. Together those cities have around 100,000 inhabitants. There are three pentecostal works between those two cities, one union baptist church that practices a social gospel, and the church that they will be attending, Valley Christian Baptist Church. Speaking of Bible studies, for instance, of the several communities that surround Petrer and Elda, there is a community about 15 minutes south of Petrer with 20,000 inhabitants, no evangelical work, and two believers the church has contact with.
2. Theological Education (1st year): Jeremie has been invited to teach an intensive Bible institute class in the city of Alicante already. He was told that six churches in the broader area would be invited to attend. He was also told that he would possibly have more opportunities to teach like that around the country.
3. Culture (1st year): The first 12 months in Spain will probably be a good reverse culture shock for Amy and Jeremie. On top of that, Jeremie never fully absorbed the culture as he lived in Spain a little less than a year, so he needs a good re-immersion. The missionary who they will be serving with the first year is very fluent in the Spanish culture, and the Roys trust they will start to learn the culture well under him that first year.
4. Surveys Within Spain (1st year): Jeremie plans on visiting works in southeastern Spain, and also in different regions of Spain. He currently has five cities and gospel worker units in mind that he would like to visit, other than the church they are spending the first year in, so as to evaluate where God would have them serve in the long run.
5. Church Planting and Theological Education (long term): Once the first year is over, they think that they will have a good lay of the land and that they will know where to commit to serve for the long run, and with philosophically like-minded gospel workers. Though they don’t know what will happen, Jeremie envisions their gospel work in the church and theological education to look like one of the following options.
A: Jeremie becomes a co-pastor at a church and his ministry work includes a good amount of theological education, whether that be teaching and/or international theological education consulting.
B: Jeremie takes the baton passed on from a retiring pastor, and has some involvement in theological education.
C: After a year they set out to start a new church plant teaming up with another couple.
D: More doors open than what Jeremie’s initial conversations with missionaries and pastors have indicated, and he serves full-time in theological education.
God’s providence will certainly make itself clear.
Please pray for us as we proclaim our wonderful Lord and Savior to the lost in Spain.
Romans 10:14b "And how are they to believe in him of whom they have never heard?"
Our Principles
Our principles are based on our core principle of glorifying God. The principles explain how the purpose is to be carried out. It matters to God that the both means and the end be accomplished in a way that glorifies Him. Our principles are explained in relation to God, people, and tasks.
In our Relationship with God
The Word: We believe that the worship of God includes a commitment to know God and His expectations of man by reading, studying, and meditating on the Word (Ps. 1; 119; Acts 17:11). There must be more than head knowledge of the Word: there must also be a heart knowledge of God.
Prayer: We are committed to prayer, and that is expressed by depending on and trusting in God by exercising the great privilege of talking and communing with Him (Phil 4:6; Eph 6:18; 1 Thess 3:10).
Obedience: We believe in a commitment to obey God and pursue His ways with delight. Obedience is the ultimate demonstration of worship (John 14:15; 1 John 2:3-6; Ps. 1).
We believe that our relationship with God includes a commitment to believe that the Holy Spirit is the member of the Trinity who enables us to please God. He regenerates, sanctifies, and glorifies us (John 3; Rom 8:12-16).
In our Relationships with People
Servanthood: We are committed to having humble servant hearts and practicing servant leadership (Gal 5:13; 1 Pet 4:10).
Build one another up: Scriptures teach a Word-centered fellowship in which believers encourage, exhort, and keep one another accountable for the sake of Christ in their interactions with each other (Heb 3:14; 1 Thess 5:11; Eph 4:29). We believe that God gives believers each other to grow and be more like Christ.
Mentorship/Discipleship: Scriptures also teach that there should be spiritual mentorship. We are committed to mentor and disciple people so that by God’s grace they will mature in Christ (2 Tim 2:2; Mt 28:19-20).
Evangelism: We are committed to relational evangelism and see it as a way of life, not just an event-based activity, although these are a useful and have their place (Mark 16:15; 1 Cor 9:22).
In Our Work
Priorities are important. We believe that our lives must be oriented in the following importance of priorities: God, people (first the spouse and family, then other people), tasks, and then leisure (Mark 12:30-31).
Excellence: We commit ourselves to not only delight in serving God and people, but also delight in our work. Excellence must be pursued because all we do is to be done as if it were done for Christ (1 Cor 10:31; Col 3:23; Eph 3:21).
Hard work is closely related to excellence. We are committed to hard work. Excellence is a product, and hard work is a character trait which is necessary for excellence. Paul uses the analogy of running the race in a way to win (2 Tim 4:7).
In our Relationship with God
The Word: We believe that the worship of God includes a commitment to know God and His expectations of man by reading, studying, and meditating on the Word (Ps. 1; 119; Acts 17:11). There must be more than head knowledge of the Word: there must also be a heart knowledge of God.
Prayer: We are committed to prayer, and that is expressed by depending on and trusting in God by exercising the great privilege of talking and communing with Him (Phil 4:6; Eph 6:18; 1 Thess 3:10).
Obedience: We believe in a commitment to obey God and pursue His ways with delight. Obedience is the ultimate demonstration of worship (John 14:15; 1 John 2:3-6; Ps. 1).
We believe that our relationship with God includes a commitment to believe that the Holy Spirit is the member of the Trinity who enables us to please God. He regenerates, sanctifies, and glorifies us (John 3; Rom 8:12-16).
In our Relationships with People
Servanthood: We are committed to having humble servant hearts and practicing servant leadership (Gal 5:13; 1 Pet 4:10).
Build one another up: Scriptures teach a Word-centered fellowship in which believers encourage, exhort, and keep one another accountable for the sake of Christ in their interactions with each other (Heb 3:14; 1 Thess 5:11; Eph 4:29). We believe that God gives believers each other to grow and be more like Christ.
Mentorship/Discipleship: Scriptures also teach that there should be spiritual mentorship. We are committed to mentor and disciple people so that by God’s grace they will mature in Christ (2 Tim 2:2; Mt 28:19-20).
Evangelism: We are committed to relational evangelism and see it as a way of life, not just an event-based activity, although these are a useful and have their place (Mark 16:15; 1 Cor 9:22).
In Our Work
Priorities are important. We believe that our lives must be oriented in the following importance of priorities: God, people (first the spouse and family, then other people), tasks, and then leisure (Mark 12:30-31).
Excellence: We commit ourselves to not only delight in serving God and people, but also delight in our work. Excellence must be pursued because all we do is to be done as if it were done for Christ (1 Cor 10:31; Col 3:23; Eph 3:21).
Hard work is closely related to excellence. We are committed to hard work. Excellence is a product, and hard work is a character trait which is necessary for excellence. Paul uses the analogy of running the race in a way to win (2 Tim 4:7).
Our Beliefs
Scriptures
Inspiration is the process by which the Holy Spirit supernaturally influences human authors so that they accurately record God’s propositional revelation to them. The extent of inspiration includes the 66 books of the bible. Inspiration of Scripture is plenary (all of it is inspired) (2 Tim 3:16; Matt 5:18; John 10:35; and Rev 22:18-19) and verbal, so it goes down to the very words the prophets used (2 Tim 3:16; Jer 1:9; and Mt 4:4, 7). Scripture is inerrant and infallible (John 10:35; Matt 5:18). The entirety of Scripture is authoritative (2 Tim 3:16-17; Acts 17:11; I Cor. 10:11; Matt 24:35; and Eph 6:17), and it is sufficient (2 Tim 3:16; 2 Pet 1:3-4; 2 Pet 3:16).
Trinity
There is only one essence in the Godhead. This essence wholly, equally, eternally, and indivisibly pervades the three persons of the Godhead. All three persons of the Trinity are one God (1 Pet 1:2; John 1:1; Acts 5:3; John 10:30; 1 Cor 3:16; Rom 8:9; and John 14:16; 18, 23). Though all the persons of the God-head are equal ontologically speaking, each one functions uniquely with the Father being first, the Son subordinate to the Father (John 14:28), and the Spirit subordinate to the Father and Son (known as the economic function of the Trinity [John 14:26, 15:26]).
Father
The God of the bible is the only true and living God (Jer 10:10, 14; Heb 7:16). He is self-sufficient (Ex 3:14), infinite (Ps 147:5), immutable (Mal 3:6; Js 1:17), all powerful (Jer 32:17), all knowing (1 John 3:20), all wise (Eph 3:10), holy (Ex 15:11; 1 Pet 1:16), just (2 Thess 1:5-7; Rom 2:6-8), faithful (Rom 11:29), love (John 3:16), and merciful (Ps 103:8-10). God’s decree includes His predestination (Eph 1:11), foreknoweledge (1 Pet 1:2), or plan (Is. 14:24, 27) for the universe, in which He has rendered certain all of the events of the universe, past, present, and future. His decree therefore includes creation, preservation of creation (John 5:17), and providence to keep the earth towards its predetermined goal (Col 1:17)
Son
Christ has existed eternally (John 1:30, 5:48). Christ the God-man is one person with two indivisible and inseparable natures. He speaks of Himself as an individual (John 17:23) and distinguishes Himself in the Trinity (John 8:18; 16:7). He also does not distinguish between His two natures (John 5:58). The deity of Christ is clearly attested by Scripture statements (He is God, Tit 2:13; He is Lord, Luke 2:11; the Holy One, Acts 3:14). Christ took on a human flesh and nature at His incarnation (John 1:14). The kenosis appears to mean that Jesus humbled himself and made himself nothing by pursuing the mission of the cross, and not in His humanity since He still is human (Luke 24:39; Rom 9:5). God accepts Christ’s substitutionary atonement (2 Cor 5:21), through which Christ imputes His righteousness to those who believe (2 Cor 5:21; Phil 3:9). Christ made an actual unlimited provision for the sins of the whole world (1 Tim 4:10; 1 John 2:2; 1 Pet 3:18; 2 Pet 2:1) with a legitimate offer to everyone (John 3:16). However, the application of the salvific benefit of the atonement is limited to a select few by faith (John 6:39; Eph 2:8). The atonement has non-redemptive benefits (2 Thess 2:6; Matt 5:45; Acts 14:17). Jesus resurrected (John 10:27), ascended (Luke 24:51), advocates (1 John 2:1), intercedes for believers (Rom 8:34), and now receives due glory in heaven (John 17:5; Rev 5:12; Ps. 110:1).
Holy Spirit
The Holy Spirit is the third eternal Person of the Trinity and is co-equal in attributes and essence with the Son and the Father (Matt 28:19; 2 Cor 13:14; 1 Pet 1:2). The Holy Spirit is the one who gives the common grace of God to the world (Ps 145:9; 2 Thess 2:7). The Holy Spirit also convicts the world of sin, righteousness, and judgement (John 16:8). He has a particular role towards the church through Spirit baptism, which happens at the new birth and started in the church age (1 Cor 12:13; cf. Eph 1:22-23; Rom 6:3-4; Col 2:11-13). The Holy Spirit has a role towards the Christian (regeneration, John 3:3; indwelling, Rom 8:9; sealing, 2 Cor 1:21-22; filling, Eph 5:18). God gives gifts to every believer to edify the local church and reach the lost (1 Cor 12:12; cf. 14:12; Eph 4:11-12). The apostles were the foundation of the church built on Christ the cornerstone (Eph 2:20; 1 Cor 3:11), and were witnesses of Christ (Acts 1:2, 8, 21-26; 1 Cor 15:8-11). The supernatural gifts were signs of the apostles, and since apostles are not alive today, sign gifts appear to have ceased (Heb 2:3-4).
Creation and Fall of Man
God supernaturally and instantaneously (“Let there be…and it was so,” Gen 1:3, 6, 9) created the heavens and the earth ex nihilo (“make,”1:26; “created,” 1:27), in six literal 24-hour days, about 7000 years ago. God’s creation was very good (Gen 1:26-27). Man was made in God’s image personally (Col 3:9-10). God created man and woman with different roles (Gen 2:18; Eph 5:22-33), but as equal persons (Gen 1:26-27). Man was created in an unconfirmed state of holiness (Gen 1:31), and was created to glorify God (Is 43:7). When Adam and Eve sinned, the effect of the fall was physical and spiritual death, in which they lost their spiritual life and fellowship with God (Gen 2:17; 3:22-24; cf. Rom 5:12-19). Man inherited a sinful state from Adam, and this is why every man and woman are born sinners (Rom 5:12). This death condemnation extended to the entirety of the human race (Rom 5:12; cf. Eph 3:1-3). The entire human race is totally and individually depraved (Rom 3:10-12).
Salvation
The human race has no hope of salvation in and of itself, except by turning and trusting in the perfect work of the God-man, Jesus Christ (Rom 3:23-25; 6:23). Before their salvation, believers were chosen/elect in connection with Christ “before the foundation of the world” (Eph 1:4; John 6:37). At the beginning of salvation there are three subjective aspects: call, regeneration, and conversion. The general call calls everyone to believe the gospel (Mt 28:19-20). It can be resisted (Is 65:12; Mt 23:37). The effective call results in salvation (John 6:44; Rom 8:30) and is made through the gospel (2 Thess 2:14). Through this call sinners respond in repentant faith (Rom 1:7; Heb 3:1). However, this response is preceded by regeneration (Acts 16:14; 1 John 5:1; Eph 2:1; 1 Cor 2:14). It seems like regeneration happens after the call (Rom 8:30). This calling does not eliminate human freedom or responsibility to respond in repentance and faith (John 3:15; Acts 16:14). Sanctification is the continuation of salvation (2 Cor 3:18). The believer’s salvation is completed through glorification (Rom 8:30).
Sanctification and Perseverance
Sanctification is the continuation of salvation. It is the believer’s progressive outworking of the spiritual life he received in regeneration being transformed into the image of Christ (2 Cor 3:18). It is not a second blessing. The believer now has two natures (Rom 7:14-25) and is able to fight the presence of sin within him, since sin no longer reigns over him (1 Jn 1: 8, 10; Rom 6:14). Along the same lines, all true believers persevere (John 8:31-32; 1 Cor 15:2).
Eternal Security
Every true believer is secure and kept in his salvation (John 6:37), and will be glorified at the second advent of Christ (Rom 8:30; Phil 1:6; 1 Thess 5:23).
Satan
Evil angels were created as good angels (Matt 25:31). However, when Satan, the blameless (Ezek 28:15) “anointed cherub,” pridefully rebelled against God (Ezek 28:14, 17), he became an evil angel. He was leader of the angels, and many angels followed him in his rebellion (1 John 3:8; cf. Matt 25:31). Satan is wicked (1 Cor 7:5; Rev 2:10; Rev 20:3; 2 Cor 4:4). With him are his wicked angels who follow his leadership (Eph 6:10-18; Dan 10:13, 20; Matt 25:41). Satan and his angels will be bound for one thousand years during the millennium (Rev 20:1-3; cf. Isa 24:21-22), released for a time (Rev 20:7-9), and their end will be eternal consignment to hell (Matt 25:41; Rev 20:10).
Future Life
Believers partake of the blessings of heaven in which they eternally rejoice because of the love relationship between the Creator and them, and they eternally worship and serve God (1 Cor 13:12-13; Rev 22:3-4). After the wicked are judged (after the Millennium...the GWT judgment), the new heaven and earth are created (2 Pet 3:13; Rev 21:1), and the elect no longer are under the sin curse (1 Cor 15:35-54; Rev 21:3-4). Believers have houses prepared for them in heaven (John 14:1-6), however, it seems like the dwelling place of believers will come down from heaven to the new earth, and that is where believers will spend eternity with God.
For unbelievers, after the Millennium, there is the resurrection of the dead in which unbelievers currently await their judgment and are in continuous torment (Luke 16:23-25). Soon after the Millennium, they will face the final Great White Throne judgment, which condemns them to eternal death in the lake of fire, a place of eternal conscious torment (Rev 14:11; 20:10-15).
The Second Coming of Christ
The first part of the second coming is the rapture of the church (1 Thess 4:16). This appears to take place before the tribulation (Dan 7:25; 12:7; 1 Thess 1:10; 5:9; Rom 5:9; Rev 3:10; Rev 12:6, 14). The Judgment seat of Christ takes place soon after the rapture (2 Tim 4:8; Rev 22:12). The marriage supper of the Lamb is at the beginning of the tribulation (Rev 19:7).
The second stage of the second coming is the Millennium (Rev 20:4-7) which takes place after the tribulation (Matt 24:29-31). The Millennium is the establishment of the Davidic kingdom (Ezek 37:24-28; Rom 11:25-27; Rev. 19:11-20:6; Jer 31:31-34) which was inaugurated at the cross (Psalm 2:7, 9; 110:1; Heb 1:5; 5:5; 5:7-10). In the Millennium, Israel has a particular role. “All Israel will be saved” (Rom 11:26), and will be restored as well. The “fulfillment” (Rom 11:12), “acceptance” (Rom 11:15), and Israel being “grafted” back in (Rom 11:24) assume both the salvation and restoration of Israel in the Millennium. Those saved are the elect Israel (Rom 11:7). During the millennium, the devil and his angels will be bound (Rev 20:1-3; Isa 24:21-22).
Soon after the Millennium, there will be the Great White Throne judgment, condemning unbelievers to eternal death in the lake of fire (Rev 14:11). After the Millennium, Satan and his angels are released for a time (Rev 20:7-9), but are then eternally consigned to hell (Matt 25:41; Rev 20:10). Then the new heaven and earth are created (2 Pet 3:13; Rev 21:1).
Church
The universal church is the one body of Christ, of which He is the Head (Eph 1:22-23; 1 Cor 12:13). It includes all the Spirit-baptized believers (Eph 1:22-23; 1 Cor 12:13) between the start (Pentecost: Acts 2; cf. “mystery,” Eph 3:4-6; Acts 20:28) and the end of the church (1 Thess 4:16-17). The universal church is expressed through individual local churches that are spread out throughout the earth (1 Cor 1:2; cf. Rom 12:5).
The first office in the church is that of pastors/shepherds, elders, and overseers, which biblically are the same (1 Pet 5:1-2; Acts 20:17, 28). The second office is that of deacon. The church is led by elders (1 Tim 3; 1 Pet 5:1-2), served by deacons (1 Tim 3:8), and it is congregationally governed (discipline, Matt 18:17; 2 Thess 3:6; designation of ministers, Acts 6:3; 2 Cor 8:19; unity, Rom 12:16; 1 Cor 1:10; ordinances, 1 Cor 11:2, 23-24).
The two ordinances of the church are the baptism by immersion (Mark 1:5, 9-10; John 3:23; Acts 8:38-39), and the Lord’s Supper, which is symbolic of Christ’s broken body and shed blood (Luke 22:19-20). Baptism is administered to believers, who’s beliefs are evidenced by an orderly walk (2:41, 47; 1 Cor 1:2; 1 Cor 5:11).
The church was given the authority to go through the process of church discipline in Matthew 18 with an unrepentant brother, for the purpose of having a pure church (1 Tim 5:20) and of restoring the brother in love (relational sin, Mt 18:15-18; John 3:34; cf. gross sins, 1 Cor 5:1-13; disorderliness, 2 Thess 3:6; false doctrine, Gal 1:9, 1 Tim 1:19-20).
Separation
Personally, believers are to be in the world building redemptive relationships to win the lost (cf. Mt 28:19-20), but not of the world (1 Cor 9:19, 22-23 [in the world]; 20-21 [not of the world]; John 17:11, 13-17). There must be caution in not becoming too close in relationships in a way that the redemptive relationship is compromised (cf. 2 Cor 6:14-7:1).
Ecclesiastically, separation should take place from liberal churches (heresies, 2 John 10-11; unbelievers, 2 Cor 6:14-7:1). Association on the church level must be based on who holds to the truth of Scriptures: that is, based on whether they are true believers or not. The Scriptures also warrant separation from those who fellowship with liberal churches (2 Thess 3:6-11).
Inspiration is the process by which the Holy Spirit supernaturally influences human authors so that they accurately record God’s propositional revelation to them. The extent of inspiration includes the 66 books of the bible. Inspiration of Scripture is plenary (all of it is inspired) (2 Tim 3:16; Matt 5:18; John 10:35; and Rev 22:18-19) and verbal, so it goes down to the very words the prophets used (2 Tim 3:16; Jer 1:9; and Mt 4:4, 7). Scripture is inerrant and infallible (John 10:35; Matt 5:18). The entirety of Scripture is authoritative (2 Tim 3:16-17; Acts 17:11; I Cor. 10:11; Matt 24:35; and Eph 6:17), and it is sufficient (2 Tim 3:16; 2 Pet 1:3-4; 2 Pet 3:16).
Trinity
There is only one essence in the Godhead. This essence wholly, equally, eternally, and indivisibly pervades the three persons of the Godhead. All three persons of the Trinity are one God (1 Pet 1:2; John 1:1; Acts 5:3; John 10:30; 1 Cor 3:16; Rom 8:9; and John 14:16; 18, 23). Though all the persons of the God-head are equal ontologically speaking, each one functions uniquely with the Father being first, the Son subordinate to the Father (John 14:28), and the Spirit subordinate to the Father and Son (known as the economic function of the Trinity [John 14:26, 15:26]).
Father
The God of the bible is the only true and living God (Jer 10:10, 14; Heb 7:16). He is self-sufficient (Ex 3:14), infinite (Ps 147:5), immutable (Mal 3:6; Js 1:17), all powerful (Jer 32:17), all knowing (1 John 3:20), all wise (Eph 3:10), holy (Ex 15:11; 1 Pet 1:16), just (2 Thess 1:5-7; Rom 2:6-8), faithful (Rom 11:29), love (John 3:16), and merciful (Ps 103:8-10). God’s decree includes His predestination (Eph 1:11), foreknoweledge (1 Pet 1:2), or plan (Is. 14:24, 27) for the universe, in which He has rendered certain all of the events of the universe, past, present, and future. His decree therefore includes creation, preservation of creation (John 5:17), and providence to keep the earth towards its predetermined goal (Col 1:17)
Son
Christ has existed eternally (John 1:30, 5:48). Christ the God-man is one person with two indivisible and inseparable natures. He speaks of Himself as an individual (John 17:23) and distinguishes Himself in the Trinity (John 8:18; 16:7). He also does not distinguish between His two natures (John 5:58). The deity of Christ is clearly attested by Scripture statements (He is God, Tit 2:13; He is Lord, Luke 2:11; the Holy One, Acts 3:14). Christ took on a human flesh and nature at His incarnation (John 1:14). The kenosis appears to mean that Jesus humbled himself and made himself nothing by pursuing the mission of the cross, and not in His humanity since He still is human (Luke 24:39; Rom 9:5). God accepts Christ’s substitutionary atonement (2 Cor 5:21), through which Christ imputes His righteousness to those who believe (2 Cor 5:21; Phil 3:9). Christ made an actual unlimited provision for the sins of the whole world (1 Tim 4:10; 1 John 2:2; 1 Pet 3:18; 2 Pet 2:1) with a legitimate offer to everyone (John 3:16). However, the application of the salvific benefit of the atonement is limited to a select few by faith (John 6:39; Eph 2:8). The atonement has non-redemptive benefits (2 Thess 2:6; Matt 5:45; Acts 14:17). Jesus resurrected (John 10:27), ascended (Luke 24:51), advocates (1 John 2:1), intercedes for believers (Rom 8:34), and now receives due glory in heaven (John 17:5; Rev 5:12; Ps. 110:1).
Holy Spirit
The Holy Spirit is the third eternal Person of the Trinity and is co-equal in attributes and essence with the Son and the Father (Matt 28:19; 2 Cor 13:14; 1 Pet 1:2). The Holy Spirit is the one who gives the common grace of God to the world (Ps 145:9; 2 Thess 2:7). The Holy Spirit also convicts the world of sin, righteousness, and judgement (John 16:8). He has a particular role towards the church through Spirit baptism, which happens at the new birth and started in the church age (1 Cor 12:13; cf. Eph 1:22-23; Rom 6:3-4; Col 2:11-13). The Holy Spirit has a role towards the Christian (regeneration, John 3:3; indwelling, Rom 8:9; sealing, 2 Cor 1:21-22; filling, Eph 5:18). God gives gifts to every believer to edify the local church and reach the lost (1 Cor 12:12; cf. 14:12; Eph 4:11-12). The apostles were the foundation of the church built on Christ the cornerstone (Eph 2:20; 1 Cor 3:11), and were witnesses of Christ (Acts 1:2, 8, 21-26; 1 Cor 15:8-11). The supernatural gifts were signs of the apostles, and since apostles are not alive today, sign gifts appear to have ceased (Heb 2:3-4).
Creation and Fall of Man
God supernaturally and instantaneously (“Let there be…and it was so,” Gen 1:3, 6, 9) created the heavens and the earth ex nihilo (“make,”1:26; “created,” 1:27), in six literal 24-hour days, about 7000 years ago. God’s creation was very good (Gen 1:26-27). Man was made in God’s image personally (Col 3:9-10). God created man and woman with different roles (Gen 2:18; Eph 5:22-33), but as equal persons (Gen 1:26-27). Man was created in an unconfirmed state of holiness (Gen 1:31), and was created to glorify God (Is 43:7). When Adam and Eve sinned, the effect of the fall was physical and spiritual death, in which they lost their spiritual life and fellowship with God (Gen 2:17; 3:22-24; cf. Rom 5:12-19). Man inherited a sinful state from Adam, and this is why every man and woman are born sinners (Rom 5:12). This death condemnation extended to the entirety of the human race (Rom 5:12; cf. Eph 3:1-3). The entire human race is totally and individually depraved (Rom 3:10-12).
Salvation
The human race has no hope of salvation in and of itself, except by turning and trusting in the perfect work of the God-man, Jesus Christ (Rom 3:23-25; 6:23). Before their salvation, believers were chosen/elect in connection with Christ “before the foundation of the world” (Eph 1:4; John 6:37). At the beginning of salvation there are three subjective aspects: call, regeneration, and conversion. The general call calls everyone to believe the gospel (Mt 28:19-20). It can be resisted (Is 65:12; Mt 23:37). The effective call results in salvation (John 6:44; Rom 8:30) and is made through the gospel (2 Thess 2:14). Through this call sinners respond in repentant faith (Rom 1:7; Heb 3:1). However, this response is preceded by regeneration (Acts 16:14; 1 John 5:1; Eph 2:1; 1 Cor 2:14). It seems like regeneration happens after the call (Rom 8:30). This calling does not eliminate human freedom or responsibility to respond in repentance and faith (John 3:15; Acts 16:14). Sanctification is the continuation of salvation (2 Cor 3:18). The believer’s salvation is completed through glorification (Rom 8:30).
Sanctification and Perseverance
Sanctification is the continuation of salvation. It is the believer’s progressive outworking of the spiritual life he received in regeneration being transformed into the image of Christ (2 Cor 3:18). It is not a second blessing. The believer now has two natures (Rom 7:14-25) and is able to fight the presence of sin within him, since sin no longer reigns over him (1 Jn 1: 8, 10; Rom 6:14). Along the same lines, all true believers persevere (John 8:31-32; 1 Cor 15:2).
Eternal Security
Every true believer is secure and kept in his salvation (John 6:37), and will be glorified at the second advent of Christ (Rom 8:30; Phil 1:6; 1 Thess 5:23).
Satan
Evil angels were created as good angels (Matt 25:31). However, when Satan, the blameless (Ezek 28:15) “anointed cherub,” pridefully rebelled against God (Ezek 28:14, 17), he became an evil angel. He was leader of the angels, and many angels followed him in his rebellion (1 John 3:8; cf. Matt 25:31). Satan is wicked (1 Cor 7:5; Rev 2:10; Rev 20:3; 2 Cor 4:4). With him are his wicked angels who follow his leadership (Eph 6:10-18; Dan 10:13, 20; Matt 25:41). Satan and his angels will be bound for one thousand years during the millennium (Rev 20:1-3; cf. Isa 24:21-22), released for a time (Rev 20:7-9), and their end will be eternal consignment to hell (Matt 25:41; Rev 20:10).
Future Life
Believers partake of the blessings of heaven in which they eternally rejoice because of the love relationship between the Creator and them, and they eternally worship and serve God (1 Cor 13:12-13; Rev 22:3-4). After the wicked are judged (after the Millennium...the GWT judgment), the new heaven and earth are created (2 Pet 3:13; Rev 21:1), and the elect no longer are under the sin curse (1 Cor 15:35-54; Rev 21:3-4). Believers have houses prepared for them in heaven (John 14:1-6), however, it seems like the dwelling place of believers will come down from heaven to the new earth, and that is where believers will spend eternity with God.
For unbelievers, after the Millennium, there is the resurrection of the dead in which unbelievers currently await their judgment and are in continuous torment (Luke 16:23-25). Soon after the Millennium, they will face the final Great White Throne judgment, which condemns them to eternal death in the lake of fire, a place of eternal conscious torment (Rev 14:11; 20:10-15).
The Second Coming of Christ
The first part of the second coming is the rapture of the church (1 Thess 4:16). This appears to take place before the tribulation (Dan 7:25; 12:7; 1 Thess 1:10; 5:9; Rom 5:9; Rev 3:10; Rev 12:6, 14). The Judgment seat of Christ takes place soon after the rapture (2 Tim 4:8; Rev 22:12). The marriage supper of the Lamb is at the beginning of the tribulation (Rev 19:7).
The second stage of the second coming is the Millennium (Rev 20:4-7) which takes place after the tribulation (Matt 24:29-31). The Millennium is the establishment of the Davidic kingdom (Ezek 37:24-28; Rom 11:25-27; Rev. 19:11-20:6; Jer 31:31-34) which was inaugurated at the cross (Psalm 2:7, 9; 110:1; Heb 1:5; 5:5; 5:7-10). In the Millennium, Israel has a particular role. “All Israel will be saved” (Rom 11:26), and will be restored as well. The “fulfillment” (Rom 11:12), “acceptance” (Rom 11:15), and Israel being “grafted” back in (Rom 11:24) assume both the salvation and restoration of Israel in the Millennium. Those saved are the elect Israel (Rom 11:7). During the millennium, the devil and his angels will be bound (Rev 20:1-3; Isa 24:21-22).
Soon after the Millennium, there will be the Great White Throne judgment, condemning unbelievers to eternal death in the lake of fire (Rev 14:11). After the Millennium, Satan and his angels are released for a time (Rev 20:7-9), but are then eternally consigned to hell (Matt 25:41; Rev 20:10). Then the new heaven and earth are created (2 Pet 3:13; Rev 21:1).
Church
The universal church is the one body of Christ, of which He is the Head (Eph 1:22-23; 1 Cor 12:13). It includes all the Spirit-baptized believers (Eph 1:22-23; 1 Cor 12:13) between the start (Pentecost: Acts 2; cf. “mystery,” Eph 3:4-6; Acts 20:28) and the end of the church (1 Thess 4:16-17). The universal church is expressed through individual local churches that are spread out throughout the earth (1 Cor 1:2; cf. Rom 12:5).
The first office in the church is that of pastors/shepherds, elders, and overseers, which biblically are the same (1 Pet 5:1-2; Acts 20:17, 28). The second office is that of deacon. The church is led by elders (1 Tim 3; 1 Pet 5:1-2), served by deacons (1 Tim 3:8), and it is congregationally governed (discipline, Matt 18:17; 2 Thess 3:6; designation of ministers, Acts 6:3; 2 Cor 8:19; unity, Rom 12:16; 1 Cor 1:10; ordinances, 1 Cor 11:2, 23-24).
The two ordinances of the church are the baptism by immersion (Mark 1:5, 9-10; John 3:23; Acts 8:38-39), and the Lord’s Supper, which is symbolic of Christ’s broken body and shed blood (Luke 22:19-20). Baptism is administered to believers, who’s beliefs are evidenced by an orderly walk (2:41, 47; 1 Cor 1:2; 1 Cor 5:11).
The church was given the authority to go through the process of church discipline in Matthew 18 with an unrepentant brother, for the purpose of having a pure church (1 Tim 5:20) and of restoring the brother in love (relational sin, Mt 18:15-18; John 3:34; cf. gross sins, 1 Cor 5:1-13; disorderliness, 2 Thess 3:6; false doctrine, Gal 1:9, 1 Tim 1:19-20).
Separation
Personally, believers are to be in the world building redemptive relationships to win the lost (cf. Mt 28:19-20), but not of the world (1 Cor 9:19, 22-23 [in the world]; 20-21 [not of the world]; John 17:11, 13-17). There must be caution in not becoming too close in relationships in a way that the redemptive relationship is compromised (cf. 2 Cor 6:14-7:1).
Ecclesiastically, separation should take place from liberal churches (heresies, 2 John 10-11; unbelievers, 2 Cor 6:14-7:1). Association on the church level must be based on who holds to the truth of Scriptures: that is, based on whether they are true believers or not. The Scriptures also warrant separation from those who fellowship with liberal churches (2 Thess 3:6-11).