The Doctrine of the Church (Ecclesiology)

We teach that all believers are responsible and commanded by God to give, help and serve, whether they have the gifts of giving and helps or not (cf. Romans 12:12; Galatians 5:13). We teach that every Christian, when called upon by God, should be willing to help support and minister to the needs of the saints which is in accord with the believer’s profession of faith and fellowship. We teach that giving, helping and service are based on need (cf. Matthew 6:8; Acts 2:45; 4:35; 20:34; 28:10; Romans 12:13; Ephesians 4:28; Philippians 2:25; 4:16, 19; Titus 3:14; 1 John 3:17).

9.5.4.1 The Right Meaning of Giving (i.e. Purpose) 

We teach that the right meaning of giving (i.e. the purpose of giving) is to support the church in the Church Age and as such is based on need (cf. Acts 2:45; 4:35; 20:34; 28:10; Romans 12:13; 2 Corinthians 9:12-13; Ephesians 4:28; Philippians 2:25; 4:16, 19; Titus 3:14; 1 John 3:17). We teach that one of the most obvious needs the church has is to support the faithful exegesis and exposition of the Word of God (cf. Nehemiah 8:8; Luke 24:27; John 1:18). To this effect, God has prescribed in the NT that giving in the church support biblical preaching, teaching and evangelism (cf. 1 Corinthians 16:2-4; 3 John 1:5-8). 

We teach giving in the church is based on the need of supporting the office of overseer/elder as well as based on the need of the poor in membership (cf. 1 Timothy 5:17-18; Proverbs 29:7; Acts 2:45; Romans 12:16; Galatians 6:6-10; 1 John 3:16-17; 4:11; 3 John 1:8). We teach that the church is commanded through apostolic imperative commands in the NT to financially support biblically qualified Elders (cf. 1 Timothy 5:17-18; 1 Thessalonians 5:12-13; Galatians 6:6-7, 10; 2 Corinthians 9:5-7).

Churches in modern evangelicalism and mainline denominations often neglect the poor and needy of the church by spending hundreds of thousands, or even millions, of dollars on buildings and building maintenance, furniture, social media advertisements, CEO senior pastor salaries well into six-figures and beyond, but can barely rub two nickels together in their budget, let alone perhaps a thousand dollars for a needy church member to pay his or her mortgage payment while in the threat of homelessness due to foreclosure, or eviction for those who can only rent an apartment for themselves and their family.    

We teach that the local church has the privilege and responsibility to financially support faithful biblically qualified widows, orphans, and other church members in the local fellowship who are unable to sufficiently make ends meet to support themselves (cf. Luke 1:50, 53; Acts 11:29-30; Romans 15:26; Galatians 2:10; 1 Timothy 5:3-10; James 1:9, 27; 2:5; 1-13).   

9.5.4.2 The Right Mind of Giving (i.e. Attitude)

We teach that believers in the Lord Jesus Christ are to be generous in their giving (cf. Deuteronomy 15:7-18; Proverbs 11:25; 22:9; 1 Chronicles 29:14; Acts 4:32-35; 11:29-30; 20:34; Romans 16:1-2; 2 Corinthians 9:5-7; Ephesians 4:28; 1 Timothy 6:17-19; 1 Peter 4:9; 1 John 3:17).  

We teach that giving comes with a good attitude, that is, a cheerful giver (cf. 2 Corinthians 9:7). A cheerful giver is the one who is resolved to support the body and doesn’t second guess his or herself and doesn’t regret giving to support the body (i.e. the church). Those exercising this do not have a secondary purpose in giving. There are no ulterior motives or secondary purposes. The cheerful giver’s giving is directed toward the other person's need and has no other consideration other than that of relieving the need. We teach that this is the right mind of giving because it is cheerfully giving to support the needs of the church according to the will of God (cf. Romans 12:13; Matthew 6:8; Acts 2:42-45; 4:35; 20:34; 28:10; Ephesians 4:28; Philippians 2:25; 4:16, 19; Titus 3:14; 1 John 3:17).

9.5.4.3 The Right Method of Giving (i.e. Mode, Manner)

We teach that the right method of giving to the church can be modern methods of giving measured in monetary terms or in kind methods of giving not involving money, such as personal property, or from one’s vocational sphere [e.g. construction materials and labor, farm-to-table, live-stock, poultry, or agricultural produce, etc. (cf. Acts 2:43-47; 4:32-35; 11:29-30; Romans 15:26-27). 

We teach that the right method of giving to the church involves giving in secret according to the imperative commandments from the Lord Jesus Christ (cf. Matthew 6:1-4). We teach that it is the responsibility of the elders and deacons of the church to preserve the privacy of the giver if the giver chooses to use modern methods of giving measured in monetary terms. We teach that it is the responsibility of the elders and deacons to preserve the privacy of the giver if the giver chooses to use in kind methods of giving not involving money, such as one’s trade, abilities or interests that could help the church (e.g. videography), personal property or agricultural produce, etc. 

We teach that believers are commanded in the NT to pay their taxes to human government and to support elders in the church; the two of which are separate stewardships (cf. Matthew 22:15-22; Mark 12:13-17; Luke 20:20-26; 23:2; Romans 13:6-10; 1 Corinthians 9:7-14).

9.5.4.4 The Right Measure of Giving (Tithe)  

The etymology of the term “tithe” in the Hebrew language is from the term מַעֲשֵׂר (maaser) and its first occurrence in the OT is in Genesis 14:20, the first recorded tithe, where Abraham gave a tenth (i.e. 10 percent) of all he had to Melchizedek king of Salem (cf. Hebrews 7:1-4). Later Jacob vowed to God to give God back a full tenth of what God gave Jacob (cf. Genesis 28:20-22). These tithes recorded in the book of Genesis preceded the tithe commanded by God’s Law in the Mosaic Covenant which were to be given without hypocrisy (cf. Leviticus 27:30-34; Numbers 18:21-24; Deuteronomy 14:22; 26:12; Malachi 3:8-12; Matthew 23:23). The concept of “tithing” by Law had the sense to mean one tenth of annual produce and earnings. 

The continuity of supporting the purposes of God in one’s own generation is correlated in the fact that the tithe was to pay and support the Levitical priesthood in their service to God in the nation of Israel under the Mosaic Law (cf. Numbers 18:21-24; Nehemiah 12:44), and today in the Church Age, the NT teaches that giving in the church is to support those who serve in the office of elder (cf. 1 Corinthians 9:9, 14; 1 Thessalonians 5:12-13; 1 Timothy 5:17-18).

The discontinuity between the nation of Israel under the Mosaic covenant versus the church in the Church Age in giving to support the purposes of God in one’s own generation, is that the NT believer is no longer bound by the theocratic national principle of “tithe” (e.g. 10 percent). Instead, the NT believer in the Church Age is commanded to give and support the efforts of the church in the Great Commission (cf. Matthew 28:16-20) and to do so generously, willingly and cheerfully (cf. Deuteronomy 15:7-18; Proverbs 11:25; 22:9; 1 Chronicles 29:14; Acts 4:32-35; 11:29-30; 20:34; Romans 16:1-2; 2 Corinthians 9:5-7; Ephesians 4:28; 1 Timothy 6:17-19; 1 Peter 4:9; 1 John 3:17). This does not necessarily mean that the NT believer gives ten percent of his income to the church. However, the lack of concern for giving to support the Great Commission of the church in the Church Age, especially when one has a surplus that they have acquired from their labors in the world system, are the marks of apathy, an uncompassionate distribution of wealth when it is actually needed to support Gospel ministry, and therefore opposition to the Gospel of the Lord Jesus Christ and the purposes of God in one’s own generation (cf. Luke 12:15-21; Corinthians 9:6; Galatians 6:7; 1 Timothy 6:9).   

We teach that worship is serving God in the way in which God has prescribed, by faith, from a redeemed person’s heart, mind, soul, spirit, mind, body and strength.  

We teach that worship is the absence of hypocrisy (cf. Matthew 15:7-9). 

We teach that worship is the absence of man-made pragmatism. 

We DO NOT teach that worship is shaped by tradition and culture. 

We DO NOT teach or practice superficial worship, namely pragmatic musical performances to entertain unbelievers. 

We teach that worship involves both reverence and service. 

We teach that true worship is done in spirit and in truth (cf. John 4:23-24). 

We teach that service to God is the same as worship of God (cf. Luke 1:74; Acts 7:7; 42; 24:14; 26:7; 27:23; Romans 1:9, 25; Philippians 3:3; 2 Timothy 1:3; Hebrews 9:9, 14; 10:2; 12:28; 13:10; Revelation 7:15; 22:3). 

9.5.5.1 The Object of Worship

We worship the One and only living true triune God, Who is One in Essence, eternally existing in three distinct Persons – God the Father, God the Son, and God the Holy Spirit, as revealed in the Word of God– each Person of the One and only living triune God equally deserving worship and obedience (cf. Exodus 20:1-7; Deuteronomy 4:35, 39; 5:7-11; 6:4-5; Isaiah 45:5-7; 46:9-10; Jeremiah 10:6-7; 1 Corinthians 8:4, 6; Matthew 28:19; 2 Corinthians 13:14; 1 Timothy 1:17; Jude 25).  

9.5.5.2 The Definition of Worship

There are a couple of different terms that the original languages use to describe and define worship. Every time the English Bibles use the word “worship,” one of these terms is being reflected. To understand and define “worship,” it is essential that we understand the terms God has used. It is important to take note that there are two distinct roots from both the Hebrew of the OT and the Greek of the NT which are translated simply as “worship.” Each of these roots must be considered independently to assemble a complete theology of worship. 

Both the Hebrew root הוח and the Greek προσκυνέω carry the same idea of physical prostration. Both terms carry the basic meaning of bowing down or prostrating oneself and so the Greek LXX consistently uses προσκυνέω to translate הוח. Appearing some 188 times throughout the Old Testament and 61 times in the New Testament, this is what worship looks like. To worship God is to bow before Him. To prostrate ourselves in His presence requires humble submission. To bow is to physically communicate one’s inferiority to God’s superiority. To bow is to submit. The rebel does not bow nor does the reprobate worship. As a note, the careful Bible student must analyze the context of each time this root is found. There are some instances where the term indicates a simple showing of respect to a human being, “So Abraham rose and bowed [προσεκύνησεν (LXX); וַשׁיְּתַּוּח) ΜΤ)] to the people of the land, the sons of Heth.” Gen. 23:7 (NASB). Others clearly indicate an act of worship, “And Abraham said to his young men, ‘Stay here with the donkey, and I and the lad will go yonder; and we will worship and return to you’” [ΜΤ (הֶוֲחַתְּשִׁנְו ;LXX (προσκυνήσαντες) cf. Gen. 22:5 (NASB). Yet the point remains that this term indicates an action of submission. Any definition of worship must include the idea of bowing before a sovereign God and submission to His Word and will. דבע /Λατρεία/Λατρεύω This lexical group is slightly less frequent but still permeates the text of Scripture. The Hebrew דבע and the Greek λατρεία/λατρεύω are found 88 times in the Old Testament and 26 times in the New Testament. The basic idea behind these terms is that of service. Rather than an emotional experience, the Bible describes and defines worship in a much more physical, tangible, and objective manner: “And He said, ‘Certainly I will be with you, and this shall be the sign to you that it is I who have sent you: when you have brought the people out of Egypt, you shall worship [λατρεύσετε (LXX); תַּעַבְןוּד) MT)] God at this mountain.” Ex. 3:12 (NASB). God redeemed the nation of Israel from Egypt so that they might serve and worship Him. 

The verb προσκυνέω (bow down/prostrate/worship) is found 188 times in the Old Testament and 60 in the New Testament. However, its cognate noun προσκυνητής (one who is prostrate/worshipper) does not appear in the LXX of the Old Testament at all and is only found once (John 4:23) in the New Testament. The same is true of the verb λατρεύω (to serve/worship) and it’s 82 uses in the Old Testament and 21 uses in the New Testament versus the noun λατρεία (service/server/worshipper) and its six uses in the Old Testament and five in the New Testament. From this observation we should conclude that worship is an action. Worship is objective, definable, and active. Worship cannot be described in terms of a subjective emotion or feeling. Worship is never described as a mood or an atmosphere hovering around the gathered saints. It is never described in terms of how people feel and is always depicted by what they do. To take it one step further, the Scripture speaks very little regarding the individual who worships but rather focuses upon how those individuals worship. In other words, worship is not about the worshiper, but instead, worship is about the object of worship, namely God.

To truly understand what God demands of His church, one must look at the various contexts in which one will find the terms about worship. Regarding the verb προσκυνέω (bow down/worship) one will notice that of the 60 occurrences in the NT, half are found in the Gospels [i.e. 29 to be exact, with most of them used by Matthew (13x’s) and John (11x’s)] and over a third are found in the book of Revelation. If we combine the book of Acts and all the epistles, only seven uses of προσκυνέω can be found (cf. Acts 7:43; 8:27; 10:25; 24:11; 1 Cor. 14:25; Heb. 1:6; 11:21).

The term προσκυνέω (bow down/prostrate/worship) is not a term the biblical authors used lightly or figuratively. Each occurrence, regardless of genuineness or appropriateness of worship [i.e. Herod’s lie to worship Messiah (Matt. 2:8), or the devil’s demand for Jesus to worship him (cf. Matthew 4:9; Luke 4:7)] indicate a literal bowing down in physical submission. Whether we read about people bowing down before Jesus during His first advent (cf. Matthew 2:11; 8:2; 14:33; 15:25; 20:20; 28:9; Mark. 5:6; Luke 24:52; John 9:38) or the residence of heaven bowing down before the throne (cf. Revelation 4:10; 5:14; 7:11; 11:1, 16; 14:7; 15:4), προσκυνέω (prostrate/bow down/worship) communicates a literal and physical submission.

Another term in the NT for worship is λατρεύω (service/worship). Of the 21 New Testament occurrences of this verb, three quarters of them are found in Acts and the epistles with only six combined uses found in the Gospels and Revelation (cf. Matthew 4:10; Luke 1:74; 2:37; 4:8; Revelation 7:15; 22:3). This is very helpful, for it reveals what worship looks like for the church who awaits the presence of our King the Lord Jesus Christ to return. We teach that the church serves (λατρεύω) the Lord Jesus Christ and this service is worshipping the Lord Jesus Christ. The pattern of worship set for the church has nothing to do with subjective emotionalism but demands objective service to the Living God. 

The Apostle Paul in his letter to the Romans in chapter 12, defined worship when he wrote, “I urge you therefore, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship. And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what the will of God is, that which is good and acceptable and perfect” (Romans 12:1-2 NASB 1995). The term “worship” here reflects one of the few uses of the noun λατρεία (service/worship) in the New Testament.

According to the apostle Paul, worship is defined by tangible service to God in the totality of our being as those separated from the world as a people of God’s own possession. For the Christian, we shall define worship as: The humble and ceaseless service of the elect to God whereby we conform to His person, character, word, and will.

We teach that worship is inseparably constrained to teaching and preaching the Word of God. 

We teach that worship is teaching and preaching the Person and the sound doctrine of the Lord Jesus Christ, obeying His imperative commands, and counting the cost of what it means to truly be His disciple (cf. Luke 14:25-35; Romans 12:1-21; 1 Timothy 4:6-16; 2 Timothy 2:1-26; 4:1-5). 

We teach that the church cannot teach and preach the Person of the Lord Jesus Christ without teaching and preaching sound doctrine, because the church is commanded to teach and preach the Person of the Lord Jesus Christ as He is revealed in the doctrines of the word of God. 

If a place that calls itself a church does not preach the Lord Jesus Christ as He is revealed in the doctrines of Scripture, then that place is not a true biblical church because they are not preaching the biblical Christ.

We teach that the Lord Jesus Christ can only be preached truly as a Person if he is preached in harmony with the doctrines of the Scriptures. We teach that the church cannot sever the Person of Christ from the sound doctrine of Christ. 

Incidentally he has been preached. We are living in a rather strange period in evangelicalism. 

Today in modern evangelicalism there is a lot of emphasis on liturgy, art, drama, self expression, and music.   However, we teach that teaching sound doctrine is worship, through the communication of the truth of God by preaching. 

Therefore, we teach teaching and preaching the Gospel of the Lord Jesus Christ and applying the Word of God is true worship. 

We teach that so called “portraying the Gospel in liturgy”, “drawing the Gospel in art”, “playing the Gospel in drama and songs” is not worship.

We teach that the central emphasis and focus in ministry and worship in any meeting of the local church is teaching and preaching sound doctrine, that is, teaching and preaching the truth of the word of God. 

We teach that God’s work is to be ordered and done in God’s way (cf. 1 Corinthians 14:33; Titus 1:5). We teach that God the Holy Spirit is given to the Church so that the Church is empowered to do the work that God has desired and decreed for the Church to accomplish. We teach that the only way for God’s work is to be done in the Church Age is through God’s power. We teach that each believer as well as the church as a whole must rely on God the Holy Spirit and be filled by Him to be equipped for the work of God. 

We DO NOT teach that the work of God is to be done by human devising, by human schemes, or by human programs. 

We teach that it is absolutely necessary for a genuine Church to have the correct biblical government and the exercise of the variety of the extant spiritual gifts in order to be faithful to the stewardship given by God in the church age (cf. 1 Corinthians 9:17; Titus 1:5). We teach that all believers must have a good attitude in the operation of the church (cf. Philippians 2:5). 

We teach that the Church cannot operate if its members do not show up for Sunday services: (e.g. "not forsaking our own assembling together, as is the habit of some, but encouraging one another; and all the more as you see the day drawing near" Hebrews 10:25).

We teach that the Lord Jesus Christ has all authority on heaven and on earth (cf. Psalm 2:1-12; 110:1-7; Matthew 28:18; John 1:18; 5:25-27; Revelation 1:17-18; 3:7-8; 5:1-10; 19:16). 

We teach that the Church’s one and only sole authority is the Lord Jeus Christ and His Word (cf. Matthew 7:28-29, 28:16-20; John 17:2-3, 6-8, 13-14, 17, 19, 20; Ephesians 5:23; Colossians 1:18; Hebrews 4:12-13). 

We teach that the objective standard in which to determine the authoritative teaching over the Church is solely found in the Scriptures alone from the Lord Jesus Christ and His apostles (cf. John 17:6, 8, 14, 17, 19, 20; 1 Corinthians 11:1; 14:37; Titus 2:1, 15).  

We teach that the local church is free from any denomination. 

We teach that the local church is autonomous. 

We teach that the local church is free from any human or government control or authority. 

We teach that the local church is free from business, military, medical and educational pragmatism. 

We DO NOT teach that the sole authority in the local church is through its elders and their interpretation and application of Scripture as the sole judge of the measure and method of the church’s cooperation.  What if the elders are not ruling, interpreting and applying the Scriptures correctly? 

We teach that the sole authority in the local church is through the correct interpretation and application of the Scriptures from the Author’s monolithic and self-attested interpretation (cf. Titus 2:1, 15; 2 Peter 1:19-21). 

We teach that the correct interpretation of the Scripture, that is, the self-attested principles of interpretation from the Scripture, and is the sole judge of the measure and method of the church’s cooperation and the sole authority to determine all matters of membership, policy, discipline, benevolence, and government (cf. Acts 15:19-31; 20:28; 1 Corinthians 5:4-7, 13;11:1, 23-34; 1 Thessalonians 5:12-13; Hebrews 13:7, 17; 1 Peter 5:1-4).  

We teach that a member of the Lord Jesus Christ’s church should only submit to the plurality of elder rule when the elders are teaching, guiding, ruling, leading and applying the correct interpretation of Scripture, that is, the Author’s intended meaning (cf. Acts 15:19-31; 20:28; 1 Corinthians 5:4-7, 13;11:1, 23-34; 1 Thessalonians 5:12-13; Titus 1:5; Hebrews 13:7, 17; 1 Peter 5:1-4).

9.6.1.1 Against Heresies

We DO NOT teach that the church has authority over Scripture. How can that which has been born from the Scripture have authority over it? (cf. James 1:18; 1 Peter 1:23). 

We teach that Scripture has authority over the church (cf. 1 Timothy 4:6, 13; Titus 2:1, 15). 

9.6.1.1.1 Against Apostolic Succession and Modern Corporate Plenary Authority

We DO NOT teach that popes, presidents, parliaments, synods, presbyteries, educational institutions, human governments or seminaries have plenary authority over true biblical churches. 

The Apostle Peter did not intend apostolic succession when he addressed those serving in the office of elder in his day, as a “fellow elder” (cf. 1 Peter 5:1-4). He did not write a ‘fellow apostle.’ But as an apostle by office, Peter did hold plenary authority over the churches. However, since the apostolic office has ceased, today, no pope, president, parliament, synod, presbytery, educational institution, human government or seminary has plenary authority over true biblical churches, because to suggest they do, suggests apostolic succession and what comes with that office, namely plenary authority. Roman Catholicism is heresy because it claims apostolic succession, and as such, a pseudo plenary authority called papism.  

We teach that the only way unity can be preserved and maintained in a local church is when believers are of the same mind and of the same judgment concerning sound doctrine (cf. Acts 4:32; 15:25, 28; 1 Corinthians 1:10; Philippians 1:27; 2:2; Ephesians 4:1-16; Jude 3). 

We teach that all conflict in the church is resolved only when believers are of the same mind and of the same judgment regarding sound doctrine (cf. Acts 4:32; 15:25, 28; 1 Corinthians 1:10; Philippians 1:27; 2:2; Ephesians 4:1-16).

We teach the biblical definition of unity. The biblical definition of unity is found from Ephesians 4:1-16, which contains the only two occurrences in the NT of one of the Greek words for unity – that is, ἑνότης (cf. Ephesians 4:3, 13). 

We DO NOT teach that “the only way unity can be achieved and maintained in a local church is around its elders.” What if the elders of a local church deviate away from sound doctrine from the Word of God? The Pharisees were united in their purpose to destroy the Son of Man because they taught as doctrines the precepts of men (cf. Matthew 15:19).  

We DO NOT teach military, medical, business and educational pragmatism as the mechanism of unity in the local church. 

We DO NOT teach that unity is sentimental or merely emotional. 

We DO NOT teach the pseudo-unity manmade method of theological triage or doctrinal triage. 

Doctrinal triage is an innovation of the novelty teachers in the 21st century to create an ecumenical pseudo-unity in modern evangelicalism. However, the Apostle Paul instructed the church to not create unity but instead preserve the unity that has already been established by apostolic doctrine, that is the NT (cf. Ephesians 4:3). 

9.6.2.1 The Biblical Definition of Unity

We teach that Ephesians 4:1-16 is the prescription from the Apostle Paul on how to preserve the unity of the Spirit in the bond of peace. We teach that there is unity within the Trinity (cf. Ephesians 4:4-6), unity of the gifts (cf. Ephesians 4:7-12), and unity of doctrine (cf. Ephesians 4:13-16). Like in 1 Corinthians, the Apostle Paul showed that true biblical unity exists in the Church when believers in the Lord Jesus Christ are united on sound doctrine (cf. 1 Corinthians 1:10). This is the unity of the faith (cf. Ephesians 4:13). The prepositional phrase, “in the bond of peace” is the adhesive that inseparably binds together.

The Apostle Paul appealed to the Godhead as the example of unity (cf. Ephesians 4:4-6). He used the word ‘one’ seven times to emphasize unity. From Ephesians 4:4-6, the sense is singularity and unity – not priority. The sound doctrine of the Trinity teaches the unity of the Divine Essence in three distinct Persons. The three distinct Persons of the Trinity are One in Being and Essence and are unified in purpose. Therefore, it follows logically that although doctrines are distinct, they are unified in purpose because their source is unified. We teach that unity of sound doctrine is based on the unity that each Person of the Triune Godhead shares together (cf. John 17:8).  We teach that the Triune God is the center and model for unity (cf. John 17:21).

We teach that unity is an attitude to be of one mind concerning sound doctrine, by thinking God’s thoughts after God as revealed in the Word of God. This can only be a reality to those who have been regenerated by the power of God (cf. Philippians 1:27; 2:1-5). 

9.6.2.2 Against Doctrinal Triage

We DO NOT teach doctrinal triage (a.k.a. theological triage). 

There is no sense of a doctrinal hierarchy of most importance, much importance, or less importance from Ephesians 4:1-16. In fact, the very opposite is true from the text of Ephesians 4:1-16. Paul wrote of unified gifts that were given from the standard of the measure of Christ’s gift (cf. Ephesians 4:7-8). Likewise, He gave apostles, prophets, evangelists, pastors and teachers who are all unified (cf. Ephesians 4:11). The unified purpose of these gifts are “for equipping of the saints for the work of service, to the building up of the body of Christ” (Ephesians 4:12). All the members that have these gifts were united in the fight against common enemies that threaten true biblical unity. Moreover, concerning the gifts, the harmony shared between 1 Corinthians 12-14 and Ephesians 4:1-16 is undeniable. To this effect, we teach that when believers strive towards maturity based on the essential nature of all the gifts then they are striving for unity. 

We teach that the Lord’s church must not be apathetic and must not have a spirit of complacency that does not care if the church is divided or immature (cf. 1 Corinthians 11:1 and Chloe’s concern). 

We teach that believers must be unified in sound doctrine and the exercise of gifts to the building up of Christ’s body. We teach that all sound doctrine is essential and each of Christ’s gifts given to the church is essential. 

The reason Ephesians 4:1-16 does not support a doctrinal hierarchy tier structure of most important,  important, or less important is because of the sense from verses 13-16 which focused on the unified corpus of sound doctrine as the final goal to attain maturity. Concerning the goal of building up the body of Christ in true Christian unity Paul wrote, “Until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature man, to the measure of the stature which belongs to the fullness of Christ” (4:13). How can dividing doctrines into levels of importance to ecumenically unite with others who are only likeminded on ‘primary’ doctrines and divided on ‘secondary’ and ‘tertiary’ doctrines lead to the unity of the faith described here from Ephesians 4:13-16, and of the knowledge of the Son of God, to a mature man, to the measure of the stature which belongs to the fullness of Christ? The direction or goal that the body of Christ must attain is to the unity of the faith and the knowledge of the Son of God. Moreover, faith from Ephesians 4:13 refers to the content of faith – that is, the content of the faith believers are to be directed to as their ultimate goal. Theological triage opposes the goal identified in Ephesians 4:13. To this effect, it is not only ‘primary’ doctrines in mind as the goal of the unity of the faith because Paul wrote, “and of the knowledge of the Son of God, to a mature man, to the measure of the stature which belongs to the fullness of Christ” (4:13). The knowledge of the Son of God is the knowledge of Him by which the entire body of Christ is united. A mature man means one who is “fully grown” and “complete in all parts.” What is more, “man” is singular, not plural. Therefore, Paul referred to not only individual believers being mature but the goal of maturity for the church as a whole. Likewise, “to the measure of the stature which belongs to the fullness of Christ” has the sense of maturity because of the context, namely, “to the fullness of Christ.” The Greek word for fullness has the sense of completion. Likewise, Paul pointed out that the body of Christ is to grow up in all aspects of Christ when he wrote, “but speaking the truth in love, we are to grow up in all aspects into Him who is the head, even Christ” (Ephesians 4:15). The goals that Paul identified in Ephesians 4:13 are purposed to protect the church from immaturity – that is, an immaturity which Paul identified in the next verse when he wrote, “As a result, we are no longer to be children, tossed here and there by waves and carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming” (Ephesians 4:14). Therefore, the signs of immaturity or worse are a lack of discernment in doctrine (e.g. Paul labeled “every wind of doctrine”) and a lack of discernment in detecting whether or not someone is purposed to deceive the church (cf. 4:14 “by the trickery of men, by craftiness in deceitful scheming”). Being tossed here and there by waves and carried about is a reference to an unstable person without understanding. This is the exact opposite of the goal of sound doctrine in the church. False doctrines (every wind of doctrine) inside and outside the church are unified in their attempt to destroy the unity of sound doctrine in the church. As a result, false doctrines are unified in their purpose to destroy the true unity of the church.

 The contrast is unmistakably clear between a man versus children in the area of maturity based on sound doctrine. The objective evidence that the church is mature is that the church is sound in doctrine, using its offices and gifts to serve one another to the building up of the body of Christ. How can dividing doctrines into levels of importance to ecumenically unite with others who are only likeminded on ‘primary’ doctrines and divided on ‘secondary’ and ‘tertiary’ doctrines lead to the maturity that Paul has identified in Ephesians 4:13-14? Albert Mohler asserted that it is the sort of doctrinal hierarchy in which theological triage provides which will achieve maturity when he argued, 

Today’s Christian faces the daunting task of strategizing which Christian doctrines and theological issues are to be given highest priority in terms of our contemporary context. This applies both to the public defense of Christianity in face of the secular challenge and the internal responsibility of dealing with doctrinal disagreements. Neither is an easy task, but theological seriousness and maturity demand that we consider doctrinal issues in terms of their relative importance. God’s truth is to be defended at every point and in every detail, but responsible Christians must determine which issues deserve first-rank attention in a time of theological crisis.

However, the contemporary context does not determine the relative importance of doctrine. Maturity is not based on relative importance of doctrines in light of the contemporary context. Instead, maturity is based on an entire unified corpus of sound doctrine from the Word of God that transcends space and time. In Christianity, maturity is the goal of sound doctrine across-the-board. What is more, maturity protects the church from “every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming” (Ephesians 4:14). Theological triage proponents not only make distinctions of importance between the doctrines that the Bible teaches based on the relative importance of doctrine determined by a contemporary context, but also they make distinctions of importance between bad doctrine and heresy. However, according to Paul bad doctrine is heresy (cf. 1 Timothy 6:3-4a). Even so, the context of the unity of the faith from Ephesians 4:13-14 demands an entire corpus of sound doctrine. There is no evidence from the text that Paul has prescribed a doctrinal hierarchy of most importance, much importance, and less importance to “. . . attain the unity of the faith, of the knowledge of the Son of God, to a mature man, to the measure of the stature which belongs to Christ” (Ephesians 4:13). Contrariwise, Paul prescribed how to grow in unity when he wrote, “but speaking the truth in love” (Ephesians 4:15). Speaking the truth referred to both belief and behavior, conduct and content. The bond of truth and love from Ephesians 4:15 is in harmony with the definition of love from 1 Corinthians 13:6 – that is, love “does not rejoice in unrighteousness, but rejoices with the truth.” Paul continued his thought on how to grow in unity when he wrote, “we are to grow up in all aspects into Him who is the head, even Christ” (Ephesians 4:15). To grow up in all aspects certainly means an entire corpus of truth. The Lord Jesus Christ is the living Word of God (cf. John 1:1-18). Therefore, being sound in doctrine concerning the written Word of God across-the-board is part of what it means to grow up in all aspects into Him who is the head. Finally, Paul concluded Ephesians 4:1-16 with these words, “from whom the whole body, being fitted and held together by what every joint supplies, according to the proper working of each individual part, causes the growth of the body for the building up of itself in love” (Ephesians 4:16). Undeniably this verse showed that all of the various parts of the body are supplied from the head and are interrelated, integrated and necessary. Furthermore, it is the standard of the proper working of each individual part of the body that causes the growth of the body.

In conclusion, the reason it is so critical to understand that Ephesians 4:1-16 teaches directly against a doctrinal hierarchy found in Albert Mohler’s pseudo-unity “theological triage” novelty innovation is because to suggest that other Pauline texts teach a “theological triage” while Ephesians 4:1-16 does not would suggest that there exists an antithesis amidst Pauline literary corpus. However, as demonstrated above such an antithesis does not exist among Pauline literary corpus. The Apostle Paul never contradicted himself in the divinely inspired epistles that bear his human authorship. What is more, theological triage proponents argue that the path to unity, maturity and protection from error is through the grid of prioritizing doctrines into levels of most importance, much importance, and less importance. However, Paul had something completely different in mind in Ephesians 4:1-16 when it came to true unity, maturity, and protection from heresy – namely, “being diligent to preserve the unity of the Spirit in the bond of peace” (4:3).

We teach that discipleship or disciple making and evangelism are one and the same. 

We teach that evangelism is making disciples. 

We DO NOT separate evangelism from disciple making. 

We DO NOT teach the modern evangelical shallow discipleship strategy that dichotomizes evangelism from discipleship making. In modern evangelicalism discipleship making, the idea is to go with a watered-down moderated and redacted presentation of a few Gospel features as an attempt to get the public to respond to faith in a redacted Gospel. Then, as a result, affirm as converted those who responded and invite them to a second stage to make Jesus their Lord if they show a commitment or are serious. This second stage involves getting those who respond to go further and disciple them to teach them what it means to be a follower of Christ by going deeper and teaching them to commit deeper to be a disciple. However, that is not the way discipleship is presented in the NT. 

The way discipleship is presented in the NT is that evangelism is making disciples. The NT texts that are significant to define how evangelism and making disciples are one and the same is the Great Commission found in Matthew 28:16-20; Acts 1:3-11. 

9.6.3.1 The Command to Make Disciples 

Matthew 28:16-20 is the Lord Jesus Christ’s definition of evangelism in which He commands His disciples to make disciples. Matthew 28:118-20 is Jesus’ way of defining evangelism. For instance, as the believer goes into the world, the believer is to make disciples. In the Sovereignty of God, God has seen to it that the church goes into the world (cf. Acts 1:8; 8:1; John 17:15). 

In Matthew 28:16-20 the Lord Jesus Christ explained how discipleship is to be done. For instance, all authority in heaven and on earth has been given to the Lord Jesus Christ therefore, the command to make disciples comes from Him who has the highest authority (cf. 28:18). 

What is more, in the Greek language, the term translated into English “go”, is an aorist participle, passive in voice, plural in number, that is, πορευθέντες (poreuthentes). Grammatically the Greek term is a gerund (pronounced JER-und), that is, a verb that is acting as a noun. The gerund should be understood with the suffix “ing”, hence, the idea is “going” or as you go (notice the passive voice indicating one’s everyday life under the sovereign providence of God). Moreover, the number of the participle πορευθέντες (poreuthentes) is plural. Therefore, the participle should be understood in the sense of every believer throughout the age being involved, and not merely a selective few of believers (cf. Matthew 28:20 – “end of the age”). 

The only imperative grammatically is the phrase “make disciples.” Therefore, the emphasis of the command from the Lord Jesus Christ is on the idea of making disciples or discipleship making. The Greek term translated into English, “make disciples” is the Greek term μαθητεύσατε (mathēteusate) and literally is “disciple” as a command in the phrase, literally, “disciple the nations” (Matthew 28:19). The form of the Greek imperative is an aorist active imperative “make disciples.” In the Greek language, the imperative mood is the Greek mood of command. Therefore, the emphasis in the Great Commission to “make disciples” is a non-negotiable command from the Lord Jesus Christ which every believer is commanded and responsible to perform.  

9.6.3.2 The Means of Disciple Making

The two means of disciple making of the nations that the Lord Jesus Christ identified in the Great Commission (i.e. Matthew 28:18-20) are, “baptizing them in the name of the Father, and of the Son, and of the Holy Spirit” (Matthew 28:19), and “teaching them to observe all that I commanded you” (Matthew 28:20). Both terms, that is, “baptizing” and "teaching” are grammatically in the Greek text participles of means. The term translated into the English term “baptizing” is from the Greek term βαπτίζοντες (baptizontes) and its form is a present participle, active in voice, plural in number. The term translated into the English term “teaching” is from the Greek term διδάσκοντες (didaskontes) and its form also is a present participle, active in voice, plural in number. The function of both these terms, namely, “baptizing” and “teaching” serve as the means to which the imperative command to “make disciples” is accomplished. This is the Lord Jesus Christ’s explanation of evangelism and His means and method to make disciples. Therefore, this is the only way to make disciples (cf. John 14:6; 21-24). 

We teach that these particles of means, namely, through credo-baptism (not paedo-baptism) and through teaching, are not a two tier group of evangelized people with the first group consisting of all baptized persons and then a second group consisting of more serious people that want to go deeper in the truth. Disciple making is not a two-tier structure. Instead, we teach that all of it is discipleship. Baptizing people in the three-fold name of the Triune God is a participle of means. Likewise, “teaching them to observe all I commanded you” is a participle of means.  

We teach that the way discipleship making is accomplished is by accurately teaching the Bible (cf. 2 Timothy 2:1-7; 14-15; 20-21).  

We teach that the only way to discipleship making is through exegesis (cf. John 1:18; 14:6; Matthew 28:18-20; John 14:21, 23-24). For example, in order to be baptized in the name of the Father and the Son and the Holy Spirit (cf. Matthew 28:19), the one being baptized needs to be taught and know who the Father, the Son and the Holy Spirit are in order to be baptized in that name. The person being baptized needs to be taught, therefore, about the nature of God, that is, God’s incommunicable and communicable attributes. The person being discipled needs to know what it truly means to have fellowship with God. The person being disciple needs to know the nature and extent of the atonement to know Jesus Christ and what the Son of God has accomplished through the atonement. To know who the Holy Spirit is, the steps of conversion (i.e. the order salutis) need to be taught to the person being discipled. Having been taught in that way and having responded in faith to true exegetical biblical teaching about Christianity, because God has regenerated the person being discipled and brought about faith in the life of the person being made disciple, and counting the cost of discipleship, then the Church, ruled by a plurality of elders, is commanded to continue teaching those who are disciples.    

We teach that the emphasis of the Great Commission is on the teaching. Teaching all that Jesus Christ has commanded involves teaching “the whole counsel of God” (cf. Acts 20:26-27). 

We DO NOT teach doctrinal triage (a.k.a. theological triage) as the procedure in evangelism, just preaching the basics, or the “essentials” or “first tier” doctrines, holding off on teaching “secondary” and “tertiary” later doctrines (e.g. eschatology) until after people are “converted” (by human estimations and evaluations), for the purpose to then take the “converted” into the “deeper” things of God. Instead, we follow the procedure of the apostles in teaching “the whole counsel of God” (cf. Acts 20:26-27), which includes eschatological comfort, encouragement, truth and hope (cf. 1 Thessalonians 4:18; 5:11). 

For example, one of the earliest epistles from the apostle Paul was 1 Thessalonians (c. early summer 51 A.D.). And in 1 Thessalonians 4-5 we read of why the rapture is absolutely essential to their present reality. Biblical eschatology contains holiness, comfort, encouragement, truth, and hope. Therefore, eschatology is not a third-tier doctrine (cf. 1 Thessalonians 4:18; 5:11, 23; 1 John 3:3).

9.6.3.2.1 Revival and Exegesis 

We teach that the first aspect to any revival is regeneration. 

The term "revival" has its origins in the Latin language. The term “revival” comes from the Latin word "revivere," which means “to revive” and has the sense to mean “to come to life” or "to live again" or "to come back to life." However, we teach and understand “revival” to truly be connected regeneration, or as it has been referred to also in Scripture, as being “born again” (cf. John 3:1-21; Titus 3:5;1 Peter 1:22-23). 

We teach that there is no true revival without both regeneration and exegesis of the Word of God.  

We teach that God blesses the genuine exegesis of the Word of God and demonstrates this blessing with the regeneration of people (regeneration precedes faith). God regenerates people and opens their hearts to hear and understand the genuine exegesis of the Word of God (cf. Acts 16:14-15; 1 Peter 1:22-23).  

For example, during the days of Ezra and Nehemiah and the post-exilic revival of Israel, Nehemiah 8:8 reads in the NASB 1995, “They read from the book, from the law of God, translating to give the sense so that they understood the reading.” The Hebrew term in Nehemiah 8:8 that has been translated into the English term “sense” from the phrase “translating to give the sense” is the Hebrew term MT שֶׂכֶל (sekel). This term was translated into the Greek LXX and from there into the English term “insight.” In the Greek translation of the Hebrew text called the LXX, the Greek term διέστελλεν is found in that same verse, namely, in Nehemiah 8:8, and has the sense to mean “to draw asunder, divide, distinguish, order” and the phrase ἐν ἐπιστήμῃ κυρίου is translated into the English phrase “in the Lord's science.” Together the phrase translated into English from the LXX is, “to draw asunder in the Lord’s science.” A literal translation of Nehemiah 8:8 from the Hebrew MT into English is as follows, “So they read from the book, from the law of God distinctly and they gave the sense and helped (them) to understand the reading.” This is the occasion of the first aspect of true revival, regeneration, and then those who have been regenerated then understand the Author’s intended meaning because someone has been gifted and sent by God to practice genuine exegesis publicly (cf. Romans 10:12-17). 

We teach the necessity of accurate interpretation is inseparably constrained to genuine revival (cf. 2 Timothy 2:1-7; 14-15; 20-21).  

We teach that the task of exegesis, that is to draw out the Author’s intended meaning (which is to determine what God has said) is the greatest privilege for man. We teach practicing exegesis is a holy task. With fear and trembling each man must be extremely careful to practice the correct method of Biblical interpretation (cf. Isaiah 66:1-2; Nehemiah 8:8; Luke 24:27; John 1:18; 2 Timothy 2:15; 2 Peter 1:19-21). Upon the correct monolithic interpretation of Scripture, namely the Author’s intended meaning, rests the Christian doctrines of Bibliology (the study of the Word of God), Theology (the study of God), Christology (the study of the Person and work of the Lord Jesus Christ), Protology (the study of first things, i.e. creation), Angelology (the study of angels), Hamartiology (the study of sin), Pneumatology (the study of the work of God the Holy Spirit), Soteriology (the study of salvation), the study of sanctification (i.e. Christian living and growing in holiness), Ecclesiology (the study of the church), and Eschatology (the study of last things). It is the believer in Jesus Christ solemn responsibility to know what God has said with reference to each of these doctrines. This can be done only when the church and its believers as individuals take heed to carefully practice exegesis by accurately handling the Word of truth, by drawing out the Author’s intended meaning of the Scripture (cf. 2 Timothy 2:15). 

To this effect, we teach revival occurs when the church follows the procedure of faithful exegetes as they are described in the Word of God, for example, Ezra and the Lord Jesus Christ. 

Concerning the example of Ezra as a faithful exegete, Ezra’s exegetical approach to Scripture is described in Ezra 7:9-10 which reads, “He had begun the journey from Babylon on the first day of the first month, and he arrived in Jerusalem on the first day of the fifth month, for the gracious hand of his God was upon him. For Ezra had set his heart to study the Law of the LORD, to practice it, and to teach its statutes and ordinances in Israel.” If the first stage of revival is regeneration, the second stage of revival is what we read concerning Ezra’s exegetical approach to Scripture, namely, Ezra studied the Word of God (cf. Ezra 7:10a). Ezra personally applied the Word of God (cf. Ezra 7:10b). Ezra taught the Word of God (cf. Ezra 7:10c). The reason for the divine blessing upon Ezra’s exegetical approach to Scripture is found in verse 10 as well because verse 10 begins with the conjunction "for," explaining the reason why "the good hand of his God was on him" (end of Ezra 7:9). This blessing was because of Ezra's reverent and exegetical approach to God's Word as described in verse 10. 

Nehemiah 8:1-12, captures Ezra practice of genuine exegesis publicly (cf. Romans 10:12-17). For example, from Nehemiah 8:1-12 we read of Ezra’s public exegetical approach to Scripture,  that Ezra  showed the Word of God to the people. For example, the text indicates that Ezra, "brought the Law before the assembly" (Nehemiah 8:2) and then Ezra, "opened the book in the sight of all the people" (Nehemiah 8:5). Therefore, the people involved in this genuine revival clearly saw it was from the Word of God that Ezra would explain the Author’s intended meaning. The people saw that it was not from Ezra’s own personal experience and illustrations or from Ezra’s own subjective opinions, but rather it was from Ezra appealing to the Author’s intended meaning, that is God’s interpretation (cf. 2 Peter 1:19-21). What is more, the reader will notice of how Ezra and those involved in this historical revival demonstrated reverence and respect for the Word of God. For instance, Ezra stood with the Law of God "above all the people, and as he opened it all the people stood" (v. 5). Moreover, to this effect, the Israelites, "bowed their heads and worshiped the LORD with their faces to the ground" (Nehemiah 8:6). Therefore, it is not a moot point that Ezra read the Word of God. For example, Ezra read the Law of God "from early morning until midday, in the presence of the men and the women and those who could understand. And the ears of all the people were attentive to the Book of the Law" (Nehemiah 8:3). We teach that revival can only take place because the people who are revived have ears to hear (cf. Matthew 11:15; 13:9, 15, 16, 43; Mark 4:9, 23, 7:16; 8:18; Luke 4:21; 8:8; 9:43-44; 14:35; Acts 11:22; 28:27; Romans 11:8; Revelation 2:7, 11, 17, 29; 3:6, 13, 22; 13:9). Finally, Ezra explained the Word of God. The text indicates that Ezra together with the Levites "helped the people to understand the Law" (Nehemiah 8:7) and "So they read from the book, from the law of God distinctly and they gave the sense and helped (them) to understand the reading" (Nehemiah 8:8). 

We teach that the result and evidence of a true revival is the manifestation of joy in those who have understood the Author’s intended meaning of the Scriptures. We teach that understanding of the correct interpretation of any text of Scripture and then living the correct interpretation of any text of Scripture is the purpose and goal of reading and studying the Word of God. During the revival of Israel with Ezra and Nehemiah, the Scriptures were read and explained for the purpose that the Israelites would have understanding of the Author’s intended meaning of the text. For example, the purpose of exegesis was “so that they understood the reading” (Nehemiah 8:8). Finally, the result of exegesis was that the people expressed great joy – “Then all the people began to eat and drink, to send out portions, and to rejoice greatly, because they understood the words which had been made known to them” (Nehemiah 8:12b; cf. Acts 8:30-31, 39; also see John 16:29; 17:13).

As a final point, the occasion for this revival was clearly regeneration, which was evidenced by unity from God because Nehemiah 8:1 reads, “And all the people gathered as one man at the square which was in front of the Water Gate, and they asked Ezra the scribe to bring the book of the law of Moses which the LORD had given to Israel.” We teach that the source of true biblical God given unity among believers is God the Holy Spirit. We teach unity comes from God the Holy Spirit and is the result of regeneration (cf. Ephesians 2:4-6; 4:1-3). 

Modern evangelicalism desperately needs a spiritual revolution. The only way that such a genuine revival will occur in modern evangelicalism is when evangelism/discipleship making starts in the church. In modern evangelical churches, people who have been going to church, yet practicing eisegesis, need to be awoken to their true spiritual condition. People need to be regenerated by God. This will always accompany the procedure of practicing genuine exegesis of the Word of God and submitting to genuine exegesis of the Word of God. From this, there will be the experience of joy because those who have been born again will have accurately understood the Author’s intended meaning of the Word of God (cf. Acts 8:30-31, 39; also see John 16:29; 17:13).  

We teach that joy is the result of faithful exegesis (cf. Nehemiah 8:12; Luke 24:27, 32, 35, 41, 44-45, 52; John 1:18; 16:29; 17:13; Acts 8:30-31, 39). 

Against Heresies:

We DO NOT teach ritual or tradition as a preunderstanding to exegesis, because to teach ritual or tradition as a preunderstanding to exegesis is not exegesis at all, but instead, eisegesis, that is, reading into the text one’s preunderstanding, instead of drawing out the Author’s intended meaning. Revival cannot come through eisegesis. Revival cannot come through “reaching the culture” by “meeting the culture where they are at” with cultural relevance. Those who want to “reach the culture” by being relevant, will accomplish cultural results. Revival cannot come through educational, military, business, or medical pragmatism. 

We DO NOT teach or practice “the sinner’s prayer” or “altar calls” to manipulate a faux revival. Many false teachers today who dwell even among solid circles (this document is not merely addressing the obvious false teachers of Word of Faith cults, Mormons, S.D.A., Jehovah’s Witnesses, etc.) manufacture a pseudo-regeneration (i.e. counterfeit/fraud which is not a true regeneration). This is accomplished by false teachers who manipulate persons to pray a prayer (e.g. “the sinner’s prayer”) or perform an altar call and then congratulate those who obey them by affirming these means as acts of repentance which have brought about regeneration. Also, some teach baptismal regeneration – that is, a person must be baptized in order to be regenerated. Baptismal regeneration is error.

What is more, many manipulate little children (e.g. as young as 3, 4, 5, 6 years of age) to perform “the sinner’s prayer” and then affirm these little children as true believers in the Lord Jesus Christ. These little children grow up into adolescence evidencing absolutely no fruit of the Spirit (cf. Gal 5:22-23). When these little children leave their household and go off to university or the work force they “fall away” from their pseudo-confession (i.e. “the sinner’s prayer”). The reality is these little children were never truly regenerated. Some of these become regenerated in adulthood. They then testify against the false conversion template that was enforced upon them at an early age. However, those who enforced these pseudo-confessions and those who have not come out of these pseudo-confessions then persecute and revile the little children who later became regenerated. To enforce these pseudo-confession templates on little children is sin and actually in opposition to Matthew 19:14 – “But Jesus said, ‘Let the children alone, and do not hinder them from coming to Me; for the kingdom of heaven belongs to such as these.’” If you manipulate little children to perform “the sinner’s prayer” and then affirm them as Christians because they repeated the “the sinner’s prayer” like a “call and response” jazz ensemble (e.g. “now repeat after me”) then you have actually hindered them from coming to Jesus. An example of “the sinner’s prayer” is as follows:

Dear God,

I know that I am a sinner. I accept Jesus into my heart as my personal Savior. I believe he died on the cross for sinners and was raised from the dead. Please accept my prayer.

Amen.

After this prayer (or one like it) is repeated, the one who “led the recipient to Christ” then congratulates the recipient and says, “if you truly meant it with all your heart -congratulations you are now a Christian – you are now born again.” Reciting a prayer is not a credible evidence that a person is regenerated. Instead, credible evidence that a person is regenerated is that their life has changed by the power of God objectively identified by the Word of God.

9.6.3.3 The Cost of Discipleship 

We teach that the believer in the Lord Jesus Christ is one of the objects of God’s redemptive purchase in the blood of Jesus Christ (cf. 1 Peter 1:18-19). Therefore, there is no price that is too high for a disciple of the Lord Jesus Christ not to count the cost by surrendering everyone and everything from the heart to follow the Lord Jesus Christ. Today, modern evangelicals in America think that it is too high a price to follow the Lord Jesus Christ, and they want to conflate biblical Christianity with the American dream and their material goals, career goals, familial worldly undertakings and aspirations, but if that is the case then they are not a disciple of the Lord Jesus Christ (cf. Luke 14:25-34).  

We teach that the cost of discipleship is inseparably constrained to the right relationship and fellowship with the Triune God, namely, God the Father, God the Son and God the Holy Spirit.

We teach that the true believer in the Lord Jesus Christ counts the cost of being a true disciple of the Lord Jesus Christ (cf. Matthew 5:10-16; 8:12-22; 10:24-39; 16:24; Luke 9:23-27, 57-62; 14:25-34).

We teach to be a true disciple of the Lord Jesus Christ is to be a true Christian and one cannot be a true Christian unless he or she takes up his or her cross and follows after the Lord Jesus Christ (cf. Matthew 10:38; 16:24; Luke 9:23; 14:27).

We teach that the true believer in the Lord Jesus Christ is fully informed concerning complete surrender to the Lord Jesus Christ in the cost to be a disciple of the Lord Jesus Christ.  

We teach that full surrender to the Lord Jesus Christ begins at conversion, when the individual who has been born again surrenders by faith to the Lord Jesus Christ’s terms of surrender, reconciliation and peace (cf. 2 Corinthians 5:11-21). We teach that the Lord Jesus Christ’s terms of surrender and terms of peace are found in His definition of true discipleship, namely, “If anyone comes to Me, and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be My disciple. Whoever does not carry his own cross and come after Me cannot be My disciple . . . . So then, none of you can be My disciple who does not give up all his own possessions.” (Luke 24:26-27, 33; cf. Matthew 10:24-39). 

We teach that the cost to be a disciple of the Lord Jesus Christ can result in the loss of physical life (cf. Matthew 10:28; see also 5:10-16).

We teach that the cost to be a disciple of the Lord Jesus Christ will result in persecution (cf. Matthew 5:10-16; Luke 6:22-23; 2 Timothy 3:12; 1 Peter 3:14-16). 

We teach that those who count the cost to be a disciple of the Lord Jesus Christ are willing to stand alone for the Lord Jesus Christ even if no one else will stand with them or count the cost (cf. 2 Timothy 4:16-18). 

We teach that the true believer in the Lord Jesus Christ is completely committed to the calling and the command of discipleship.  

We teach that everything in the life of a true disciple of the Lord Jesus Christ revolves around the Lord Jesus Christ and His church. 

9.6.3.4 Against Heresies

We DO NOT teach life on life discipleship. 

We DO NOT teach mentorship as discipleship. 

We DO NOT teach discipleship in the pragmatic constructs of military, business, medical and educational pragmatism. 

We DO NOT teach family integration as discipleship. We DO NOT teach that the church depends on and revolves around one’s human nuclear family (cf. Luke 14:26-27, 33).  

We DO NOT teach or practice “nouthetic” psychology from Jay Adams as discipleship because doing “homework” by merely reading a few scripture passages is not the fruit of repentance. What is more, Jay Adams was an amillennialist who allegorically interpreted Revelation 20:1-3 as meaning that the devil is currently incarcerated in the Church Age before the literal 1,000 year Millennial Kingdom. Therefore, in Adams’ “nouthetic counseling”, Adams’ purposely denied any involvement of fallen angelic activity in the temptations and problems of those he sought to “nouthetically” counsel. Therefore, he had no business counseling others since he doesn’t properly understand man’s constitution or all his enemies. 

We DO NOT teach or practice internships as discipleship. 

We DO NOT call relatives or friends titles like “godfather” or “godmother” or “godson” or “goddaughter” nor do we teach or practice cultural or Roman Catholic principles as discipleship. 

We teach that civil human government has been ordained by God for the protection of human life, and to protect the good and to restrain and punish the evil (cf. Daniel 4:17; Acts 4:19-20; 5:28-29; Romans 13:1-5; 1 Peter 2:13-14). 

We teach that the test of human government (i.e. the test of the state) is capital punishment for murder (cf. Genesis 9:5-6). This is the test of human government, and it was given as a dispensation or stewardship before the Law was given to Israel. We teach that any government that removes the death penalty for murder has failed the test of human government (cf. Romans 13:3-4). 

We teach believers are commanded in the NT to pay taxes imposed on them by the human government in whatever nation which they live as aliens and sojourners (cf. Matthew 17:24-27; 22:20-21; Mark 12:14-17; Luke 20:20-26; Romans 13:1-7; Titus 3:1; 1 Peter 2:11-20).  

We teach that the church and individual believers are commanded in the NT to pray for rulers and treat with respect those who are in authority over them treating in human government (cf. Acts 23:5; Titus 3:1; 1 Timothy 2:1-4). 

We teach that if the decrees of civil human government institutions violate Scripture and oppose the Law, the Gospel and the will of God, then the Church and individual believers must refuse to obey the state and instead obey God rather than man (cf. Acts 4:19-20, 5:28-29). 

We DO NOT teach that there is such a thing as a state or national church. Although this concept for one particular church to be governed and supported by the state has been common in European countries during and after the Reformation, as well as other countries in the Far East, it is unbiblical. The idea of a state church finds absolutely no support in the Word of God. What is more, there is no imperative command in the NT for the Christian Church to align itself up with the state government so as to be controlled and organized by the state government. 

We teach that both stewardships, that is, the church and human government will answer to God for how they managed their separate stewardships according to the Word of God, and they will be judged by the Word of God.  

We teach that God tests men with the test of human government (cf. Genesis 9:1-6; James 1:13-17; Revelation 3:10). 

We teach that the devil tempts men with the philosophies of human government (cf. Daniel 10:13, 20; Matthew 4:8-9; Luke 4:5-6; Ephesians 2:1-3; 3:10; 6:11-12; 1 John 5:19; Revelation 12:9; 20:3; 8). 

9.6.5.1 Against Statism 

We DO NOT teach, practice or advocate statism. 

Statism is a political system in which the state has substantial centralized control over social and economic affairs.

Statism is the power of the world system that is focused economically and politically against the Lord Jesus Christ and God’s plan for the nations. 

Statism is the exercise of the power of the state claiming to be absolute over all human society. 

Statism is the contentious force from the government that no other institution of human society nor individual member of society, has any true rights or any independent action except that which is derived and defined by the state. 

Statism is the claim that the state is sovereign and supreme over all things and the claim that the state is divine. 

We teach that the statecraft of the nations in the 20th and 21st centuries is fundamentally unreformable because the devil is currently deceiving and ruling the nations through his world system (cf. Daniel 10:13, 20; Matthew 4:8-9; Luke 4:5-6; 2 Corinthians 4:4; Ephesians 2:1-3; 3:10; 6:11-12; 1 John 5:19; Revelation 12:9; 20:3; 8). 

We teach that God not the state is in charge of human history. We teach that human history has been made by the LORD God, and His anointed King the Lord Jesus Christ and He will reign forever. 

We teach that statism is a constant threat to the Church and biblical Christianity. 

We teach that the Church cannot run the state, and the state cannot run the Church. We teach that the Church and the state are separate stewardships because God has defined and given them each individual limits and scopes of practice in the different spheres of life (cf. 1 Corinthians 6:1-7).  

9.6.5.2 Against Fraternal Organizations and Secret Societies 

We are against all societies, lodges, and organizations of the occult (e.g. Freemasonry, Shriners, etc.) or any societies, lodges, and organizations of un-Christian or anti-Christian character. 

We teach that any membership, or participation in any organization, that performs secret rituals of the occult and anti-Christian initiation ceremonies (e.g. Freemasonry, Shriners, etc.) is unfriendly, hostile and intended to obstruct and harm the Gospel of the Lord Jesus Christ and the life and faith of the Christian Church. 

9.6.5.3 Against Ecumenism and Ecumenical Evangelism

We DO NOT teach Ecumenism. 

Ecumenism is the deceptive movement within evangelicalism and modern evangelicalism which seeks the novel cooperation and pseudo-unity of all expressions of denominations among professing Christianity as well as all world religions and religious organizations. The two most deceptive expressions of ecumenism are the National Council of Churches in the United States of America (Founded November 28–December 1, 1950, with headquarters in Washington, DC, membership consisting of 38, denominations with approx. 40 million members) and the World Council of Churches.  

Ecumenism is a philosophy that is completely antithetical to Christianity. Ecumenism is the deceptive effort to yoke theological liberals, neo-orthodox theologians, false religions, restoration cults, Romanists and every other expression of false teaching together with true Biblical Christianity.

We teach that evil, darkness, false doctrine, spiritual compromise, and the Babylonian world system are an extreme threat against the Church and if the Church seeks an ecumenical relationship with these forces of wickedness then the Church has compromised its reputation and has ceased to be the Church. We teach that the Church needs to maintain its personal and ecclesiastical separation from the wicked entities of the world system and have no friendship with the world system. We teach that Christians individually and the Church corporately is called and commanded by the Lord Jesus Christ and His chosen Apostles to be in the world but not of the world (cf. John 15:19; 17:15-16; James 4:1-7). 

We teach that Christians are to have no affiliation, nor identification, with the world system’s false teaching and counterfeit ecumenical crusades, unbiblical youth programs and movements, ecumenical missionary alliances, unbiblical pragmatic educational institutions and schools, ecumenical prayer, ecumenical “worship” services that include unbelievers, ecumenical  communion ceremonies that include unbelievers, which seek to deceptively unite those who do not obey the Gospel and the Lord Jesus Christ with true believers (cf. Romans 16:17; 1 Corinthians 10:21; 2 Corinthians 6:14, 17; Galatians 1:8-9; Ephesians 5:11; 2 Thessalonians 3:6, 14; 1 Timothy 6:3-5; 2 Timothy 2:20-21; James 1:27; 4:4; 1 John 2:15-17; 2 John 10, 11).   

We teach that the Church is unconquerable because the Lord Jesus Christ has all authority in heaven and on earth and He alone is the Architect, Builder, Owner, Husband and Lord of the Church (cf. Matthew 16:17-19; 28:18). 

We teach that the Lord Jesus Christ is the Cornerstone of the Church (cf. Ephesians 2:20-22). As the Cornerstone of the Church, the Lord Jesus Christ determines the outcome of the Church. As the Cornerstone of the Church, the Lord Jesus Christ determines the definition and the limits of the building. He has established the offices in the Church how He pleases, He has defined what the gifts are and how they are to be distributed amongst the members of the Body, He determines where and how each individual believer functions in the house as a whole- and not only does He determines these things but He builds them and accomplishes them. The individual members of the Church are living stones who are being built (cf. 1 Peter 2:5). This is passive in the sense that it is happening to the individual members of the building, God is building each believer in the Church and placing each believer in the Church as He chooses as stones into the building that is the Church. The problem today is not only are people failing to build as they ought, but people who presume to build are not paying attention to how they are building and then other men are the ones who are trying to manipulate the building and calling it the Church. 

We teach that the true Church is always something that has not been built by men, but God has established it, and He is building the Church on Christ the living Cornerstone- and the Church is the pillar and support of the truth, and the Church is clearly defined because the Lord Jesus Christ has defined it since He is its Cornerstone and places men where He pleases.

We teach that the Church will not be overcome or conquered by darkness, persecution, evil deeds or temptation (cf. Colossians 1:13; 2 Thessalonians 3:2; 2 Timothy 3:11; 4:17-18; 2 Peter 2:7, 9). 

We teach that military, medical, business, and educational pragmatism will not overcome or conquer the Church (cf. 1 Corinthians 1:18-2:16). 

We teach that false teachers and unprincipled men will not overcome nor conquer the Church (cf.  2 Thessalonians 3:2; 2 Peter 2:7, 9). 

We teach that death is not the final outcome of the Church (cf. Matthew 16:18; 1 Corinthians 15:50-58; 1 Thessalonians 1:10). 

We teach that judgment begins first in the Church (cf. 1 Corinthians 3:13-15; 11:31-32; 2 Corinthians 5:10; 1 Peter 4:17-19). 

We teach the outcome of the Church is redemption, that is salvation from the wrath of God because of the finished work of the Lord Jesus Christ alone (cf. Luke 21:28; Romans 3:24; 8:23; 1 Corinthians 1:30; Ephesians 1:7, 14; 4:30; Colossians 1:14; Hebrews 9:15). We teach the Lord Jesus Christ has eternally accomplish through His perfect life under the Law, His penal-substitutionary death on the cross, and His resurrection from the dead redemption for the church as well as everyone who would ever believe in the Lord Jesus Christ to be forgiven of their sins and therefore saved from the wrath of God (cf. Romans 8:23; 1 Corinthians 6:20; 2 Peter 3:11-13; Revelation 19:1-8; 21-22; 22:17).

We teach that the outcome of the church is overcoming the world system, false teaching, the sinful flesh and the devil (cf. 1 John 2:13-14; 5:4-5; Revelation 2:7, 11, 17, 26-28; 3:5, 12, 21; 12:11; 21:7).

We teach that the Lord Jesus Christ has overcome all His enemies and because the Church is His bride, the Church has overcome all His enemies as well (cf. Romans 8:37; Revelation 12:11; 17:14; 21:7). 

We teach that the Lord Jesus Christ has overcome the world system, sin and the devil (cf. Genesis 3:15; 1 John 3:5, 8; Revelation 17:14). 

We teach that in the last days (i.e. the eschaton) the mission of the church will change and the church will be raptured from the earth. We teach members of the church who were persecuted by the nations in the Church Age, will be given stewardships by the Lord Jesus Christ in the Millennial Kingdom, that is ruling positions over the nations (cf. Revelation 1:6; 2:26-27; 3:21).

We teach that when Israel is saved in the eschaton and restored in connection with the Lord Jesus Christ’s second coming after the great tribulation and at the establishment of His Millennial Kingdom on earth, those who were faithful with their stewardship in the Church Age as well as those who did not receive the mark of the beast during the tribulation, will be resurrected or enter into the millennial kingdom and have positions of authority over the nations which is part of the overcomer’s reward for faithful service in what had been entrusted to them by God in their stewardship (cf. Luke 20:34-44). These are literal positions of reign and authority over the Earth given by the Lord Jesus Christ with assigned stewardships over the nations of the earth. We teach those of the Church who overcome the world transition from being persecuted by the nations in this current age to positions of authority over the nations in the age that is come, that is in the kingdom of God (cf. Revelation 1:6; 2:26–27; 3:21). 

We teach the outcome of the church is an imperishable inheritance reserved in the new heavens and new earth (cf. Acts 20:32; Romans 8:17; Colossians 3:24; 2 Timothy 4:8; Hebrews 9:15; 1 Peter 1:4; 5:4). 

We bless the LORD God of Israel who is also the unquestioned Sovereign Creator, Lord and Master of the Gentiles and the Universe (cf. Luke 1:68; 2:32; Acts 17:24-26).

We DO NOT teach that the church replaces Israel. 

We DO NOT teach replacement theology. 

We DO NOT teach supersessionism. 

We teach that in the Church Age there is a remnant of believing Israelites in the church and that is the sense of the “Israel of God” which continues to exist, but this does not mean that the Church has replaced Israel (cf.  Galatians 6:16). 

We DO NOT teach that 1 Peter 2:9 has the sense that the church has displaced or replaced the nation of Israel as a nation.  

We teach that the titles which God previously applied to Israel that God now applies to the church (i.e. 1 Peter 2:9), show the historical continuity in God’s redemption in Jesus Christ for the elect from all the nations, but this is not a displacement or replacement in a revocation of God’s Covenants that God made with Israel in God’s original application of Israel’s role in God’s redemptive plan for Israel and for the nations. We teach that the church is God’s people in the Church Age. We teach that Israel will in the future be regathered and restored to an exalted position as the nation from which the Messiah will rule all the nations in the Millennial Kingdom (cf. Luke 1:68-79; Romans11:26-29; Revelation 20). 

We teach that in the Church Age (i.e. Pentecost – Rapture) the nation Israel is experiencing a temporary judgment of God, that is a partial hardening and the nation of Israel as a whole is characterized by unbelief (cf. Romans 11:25). 

We teach that the Church is not Israel. Those in the Church have been grafted into the Abrahamic and New covenants that God made with the Hebrews which from the beginning were given for the purpose of one day including Gentiles (cf. Genesis 12:2–3). 

We teach that the believing remnant of Israel in this age and believing Gentiles are united together in  “one new man” (cf. Ephesians 2:15).  We teach that ethnic Israelites who are Christians in the Church Age are equal in salvation, that is salvation by God’s grace alone through faith alone in the Lord Jesus Christ alone. Also, we teach that those who are saved from the nations forever keep their ethnic identities yet in a redeemed and glorified sense (cf. Ephesians 3:6; Revelation 5:9-10). 

We teach that when the “fullness of the Gentiles” has been completed in the Church Age then “all Israel will be saved” and there will be a national repentance and this will also bring out further blessings to the Gentiles (cf. Romans 11:12).  

9.7.1 The Outcome of the Nations 

We teach that God’s plan for the nations is found in the great commission (cf. Matthew 28:19; Acts 1:8).

We teach that the Church's mission is to take the Gospel of the Lord Jesus Christ to all the nations of the earth. We teach that the Church’s purpose is to take the Gospel of the Lord Jesus Christ to the nations so that people from every nation can be saved from the wrath of God and qualified to enter the Lord Jesus Christ’s kingdom when it is established on earth at His second coming (cf. Revelation 5:9-10; 20:1-10). This mission of God for the nations is accomplished through the Church now and is meant to bring glory to God in the eschaton. The Church is an integral part of God’s plan for the nations as the church is the instrument to exegete and expound the truth of God during this age before the kingdom of God is established in the age to come.

We teach that the church is God’s instrument for bringing the Gospel to the nations in this age (cf. Matthew 28:16-20; Acts 1:8; 8:1, 5, 14; 9:15-16; 22:21; 26:17; Romans 1:5; 10:14-18; 11:23; 15:16; Galatians 1:15-16; 2:7; Ephesians 3:1; 7-8; Colossians 1:23; 1 Timothy 2:7; 2 Timothy 4:17).

We teach that the purpose, worth and destiny of the nations is defined in the Word of God (cf. Genesis 9-11; 12:3; 17:15; Exodus 19:5-6; Isaiah 42:6; 49:6; 52:15; Matthew 28:19; Revelation 21:22-24, 26; 22:2).  

We DO NOT teach that the League of Nations nor the United Nations nor the European Union defines the nations. The League of Nations, the United Nations and the European Union are all expressions of the world system in its counterfeit unity, peace and international ecumenical effort to keep the Nations from being evangelized by the Church. It is the Church that is a holy nation that has been called by God in this age to fulfill the great commission to make disciples of the Nations; not the League of Nations, the United Nations or European Union (cf. 1 Peter 2:9; Matthew 28:19). 

We teach that it was in the great commission that the church was commanded by the Lord Jesus Christ to make disciples of all the nations (cf. Matthew 28:19; Acts 1:8; see Luke 2:32). 

We teach that the Abrahamic Covenant is not limited to the nation of Israel but also has a universal scope with God’s plan and blessings to all the nations (cf. 12:1-3; 17:4-5). 

We teach that Abraham and the nation that comes from Him, that is the nation of Israel is in the plan of God to be used to bring blessing to all the nations of the earth (cf. Genesis 12:3; 17:4-5). 

We teach that the Davidic Covenant is not limited to the nation of Israel but also has a universal scope in the blessing of the righteous rule of the promised Seed of David and His rule will be the blessing to all nations (cf. Psalm 72:8; 89:25; 2:8; 2 Timothy 2:8-13; Revelation 5:5, 9-10; 21:24, 26; 22:2). 

We teach that this Seed of David is the Lord Jesus Christ and is Israel’s true king. We teach that the Lord Jesus Christ will be exalted above the other kings of the earth (Psalm 89:27; Colossians 1:18; Revelation 1:5; 17:14; 19:16). We teach that the redeemed from the nations maintain their ethnic identity but in a redeemed, salvific, sanctified and ultimately glorified sense. We teach that national distinctions will still exist in the eschaton, but the Lord Jesus Christ will be exalted as King of the nations during the Millennial Kingdom and the Light for the nations during the new heavens and the new earth (cf. Revelation 15:3-4; 20:1-20; 21:24-26; 22:2). We teach that the Lord Jesus Christ’s reign over the nations will be the reign of international peace and harmony from Jerusalem, and therefore, Jerusalem and Israel will enjoy an exalted position in the eschaton as the central location for coordinating the international tribute and worship that the nations pay to the anointed Messianic King of the nations, namely the Lord Jesus Christ” (cf. Psalm 2; Isaiah 2:2-4; 42:6; 49:6; 52:15; Amos 9:9, 15; Micah 4:1-3; 5:4; Zechariah 9:10; Revelation 17:14; 19:16; 21:22-27; 22:1-9).

We teach that multiple ethnic groups can be called the people of God and are saved from the wrath of God the exact same way, that is through the Person and finished word of the Lord Jesus Christ (i.e. the Lord Jesus Christ’s active obedience – the active obedience of His perfect life and the Lord Jesus Christ passive obedience, that is, His penal-substitutionary death on the cross and physical bodily resurrection from the dead).  To this effect, God has destined to save only through the Lord Jesus Christ individuals out of every tribe and tongue and people and nation (cf. Revelation 5:9). We teach that God has promised through His angel that the Savior Christ the Lord is the good news “which will be to all the people” (cf. Luke 2:10-11). The Greek term that Luke used in Luke 2:10 which was later translated into the English word “people” is λαός (laos) and is singular designating Israel. Also, this Greek term has been used by Luke to designate people in general (cf. Luke 8:47; 9:13; 18:43; 21:38).  The reference to people in the singular normally meant the people of Israel as being God’s people and not people in General, for the good news came first to the people of Israel and the Scriptures came from God to the Israelite first (cf. John 4:22).  But this Savior promised in Luke 2:10-11 would mean much to people of every nation and tongue. For example, in the book of Revelation 21:3 the same Greek term λαός (laos) is plural – “And I heard a great voice out of heaven, saying: ‘Behold, the tabernacle of God is with men, and He will tabernacle with them, and they will be His peoples, and God Himself will be with them as their God.’” Therefore, multiple nations can be referred to as the people of God not just Israel (for example, Isaiah 19:25 reads – “The LORD of Hosts will bless them, saying, “Blessed be Egypt My people, Assyria My handiwork, and Israel My inheritance” cf. Revelation 22:24, 26; 22:2). One example of other nations being called the people of God in the eschaton is that Egypt is referred to as being the people of God. The Joy of the Savior the Lord Jesus Christ is for the elect from all peoples, starting with Israel and then extending to the nations in the great commission; Therefore, this outcome of the nations and this joy will go to the Gentiles as well (e.g. Luke 2:30-31 – “ For my eyes have seen Your salvation, which You have prepared before the face of all the peoples” in Luke 2:31 λαός (laos) is plural). The Greek term λαός (laos) is from where the English term “laity” is derived – which literally means peoples. The outcome and destiny of the nations rests solely on the Messiah who is the salvation prepared for the peoples – namely, the elect from every tribe, and tongue, and people and nation. We teach that salvation is for the peoples.  

We teach that God both deals with each individual of a people but also God deals with a people corporately. We teach that this biblical principle applies in the sphere of salvation or judgment. For instance, in Jeremiah 49:7-22 God declared that He would destroy Edom (cf. 49:13-17). However, God also declared that there would be orphans and widows who would be kept alive (cf. 49:11). This should be understood as God showing grace and mercy to some but at the same time God said He was going to utterly destroy Edom and He did. Therefore, when God declares that He is going to judge a people it doesn’t mean that God will destroy every single individual member of that people, for God delivers some from judgement because the few receive grace and mercy. Other examples of God’s grace are the sons of Korah because they did not perish with their father because of their father’s rebellion by being swallowed up by the Earth according to Numbers 26:10-11. These same sons of Korah became the human author’s of the Psalms that bear their name because they were men who were individual objects of the grace of God (e.g. The sons of Korah are credited with writing eleven different Psalms: Psalms 42, 44, 45, 46, 47, 48, 49, 84, 85, 87, 88. These Psalms include verses that express highest praise and devotion to Yahweh in thankfulness of Yahweh’s lovingkindness). Mephibosheth from the family of Saul is another example of this (cf. 2 Samuel 9:1-13).    

9.7.1.1 Against Heresies 

We DO NOT teach or practice ethnic discrimination (cf. Ephesians 2:11-22; Galatians 3:26-29). 

We DO NOT teach Christian Nationalism. Christian nationalism is the false teaching and ideological quest that seeks to force the creation of a “Christian” nation by political conquest through the legal fusion of a postmillennial supersessionistic government.  Christian nationalism is the false belief that the America is a Christian nation was built on Christianity, and that the government should take active forceful measures to maintain itself as a Christian nation in democratic supersessionism. 

We DO NOT teach Post-Millennialism. Post-Millennialism is the false teaching that the millennium becomes present between the two comings of Jesus and that Jesus will return after the millennium. Thus, Jesus second coming is “post-millennial” in that Jesus comes after the millennium. This false teaching originated in medieval Roman Catholicism with Joachim of Fiore (south-western Italy 1135-1202 A.D.). 

We DO NOT teach Critical Race Theory. Critical Race Theory is the false teaching that racism is systemic in the laws and rules of society and not based only on individuals' prejudices. CRT is the false ideology that confuses social, political, and legal structures and power distribution as through a "lens" of focusing on the concept of racism, and experiences of racial prejudice as such in human government. 

We DO NOT teach Black Liberation Theology. see https://bcri.wordpress.com/2016/02/08/black-liberation-theology-a-critique/

We DO NOT teach Marxism. 

We DO NOT teach Communism or neo-communism. Communism “master atheism” is an ever increasing satanic problem effecting the daily lives of human beings.