DOCTRINE & PRACTICE FRAMEWORK
1. THE PREEMINENCE OF CHRIST
THE DEITY OF CHRIST
There is but one living and true God (Deut 6:4; 1 Cor 8:6) who eternally exists in three coequal, consubstantial, and coeternal persons: the Father, the Son, and the Holy Spirit, each person eternally subsisting in the whole, undivided divine essence, their glory equal, their majesty coeternal (Matt 28:19– 20; 2 Cor 13:14; Eph 1:3–14). Jesus Christ is the eternal Son of God, the second person of the Holy Trinity, of the same nature as the Father and the Holy Spirit, possessor of all the divine perfections, worthy of all worship, the object of true and saving faith (John 1:1–3; 5:17–30; 10:30; 20:28; Rom 9:5; Phil 2:5–11; Col 1:15–17; Heb 1:3; 1 John 5:20).
THE EXCLUSIVITY OF CHRIST
Jesus Christ is the only Savior of sinful mankind, the only mediator between God and men (1 Tim 2:5). There is salvation in no one else, for there is no other name under heaven that has been given among men by which we must be saved (Acts 4:12). No one may come to the Father in salvation but by grace alone through faith alone in the person and work of Jesus Christ alone (John 14:6).
THE LORDSHIP OF CHRIST
As a consequence of His perfectly sufficient atonement for sins, the Father raised Jesus Christ from the dead, exalted Him to heaven, and seated Him at His right hand where He rules in authority, power, and dominion over all creation as the head of the church (Eph 1:19–23; Phil 2:5–11; Col 1:18). He is thus Lord of all (Acts 10:36; Rom 10:12), and His will is the rule of life for all who follow Him (Luke 6:46–49; John 14:15–23; 1 John 2:3–6; 5:3).
There is but one living and true God (Deut 6:4; 1 Cor 8:6) who eternally exists in three coequal, consubstantial, and coeternal persons: the Father, the Son, and the Holy Spirit, each person eternally subsisting in the whole, undivided divine essence, their glory equal, their majesty coeternal (Matt 28:19– 20; 2 Cor 13:14; Eph 1:3–14). Jesus Christ is the eternal Son of God, the second person of the Holy Trinity, of the same nature as the Father and the Holy Spirit, possessor of all the divine perfections, worthy of all worship, the object of true and saving faith (John 1:1–3; 5:17–30; 10:30; 20:28; Rom 9:5; Phil 2:5–11; Col 1:15–17; Heb 1:3; 1 John 5:20).
THE EXCLUSIVITY OF CHRIST
Jesus Christ is the only Savior of sinful mankind, the only mediator between God and men (1 Tim 2:5). There is salvation in no one else, for there is no other name under heaven that has been given among men by which we must be saved (Acts 4:12). No one may come to the Father in salvation but by grace alone through faith alone in the person and work of Jesus Christ alone (John 14:6).
THE LORDSHIP OF CHRIST
As a consequence of His perfectly sufficient atonement for sins, the Father raised Jesus Christ from the dead, exalted Him to heaven, and seated Him at His right hand where He rules in authority, power, and dominion over all creation as the head of the church (Eph 1:19–23; Phil 2:5–11; Col 1:18). He is thus Lord of all (Acts 10:36; Rom 10:12), and His will is the rule of life for all who follow Him (Luke 6:46–49; John 14:15–23; 1 John 2:3–6; 5:3).
2. THE PREACHING OF HIS WORD
THE AUTHORITY AND SUFFICIENCY OF SCRIPTURE
The sixty-six books of the Old and New Testaments comprise the Holy Scriptures, the entirety of which is breathed out by God, each word inspired, and thus infallible, inerrant, and authoritative as the revelation of God’s own mind (2 Tim 3:16–17; 2 Pet 1:21; cf. 1 Cor 2:7–14). Scripture is the sole sufficient, certain, and infallible authority for faith and practice, entirely sufficient to sanctify the people of God (John 17:17; 2 Pet 1:3–4). Therefore, its content is the only lawful subject of Christian preaching (2 Tim 4:2). The canon of Scripture being closed, no other source of revelation is to be sought for the sanctification, edification, or guidance of God’s people, including the gifts of prophecy, tongues, and healing, which miraculous sign gifts ceased at the close of the first century (Eph 2:20; Rev 22:18).
THE SOUND INTERPRETATION OF SCRIPTURE
The faithful preacher must diligently study God’s Word in its original languages in order to rightly interpret its true meaning (2 Tim 2:15). Though many applications may be drawn from a passage of Scripture, there is only one true interpretation: the original intent of the author, which is discerned by fidelity to the rules of grammar, to the facts of the text’s historical and literary context, and to the proper interpretation of the rest of Scripture (2 Pet 1:20–21; cf. John 10:35; Gal 3:16).
THE BOLD EXPOSITION OF SCRIPTURE
The inspiration, infallibility, inerrancy, sufficiency, and authority of Scripture mandate the expositional preaching of Scripture, in which the preacher takes the content and structure of the text for the content and structure of his sermon, faithfully explaining the meaning of the text in its context and boldly applying the text to his hearers by reproving, rebuking, and exhorting with great patience, instruction, and
authority (Titus 2:15; 2 Tim 3:15–4:2).
The sixty-six books of the Old and New Testaments comprise the Holy Scriptures, the entirety of which is breathed out by God, each word inspired, and thus infallible, inerrant, and authoritative as the revelation of God’s own mind (2 Tim 3:16–17; 2 Pet 1:21; cf. 1 Cor 2:7–14). Scripture is the sole sufficient, certain, and infallible authority for faith and practice, entirely sufficient to sanctify the people of God (John 17:17; 2 Pet 1:3–4). Therefore, its content is the only lawful subject of Christian preaching (2 Tim 4:2). The canon of Scripture being closed, no other source of revelation is to be sought for the sanctification, edification, or guidance of God’s people, including the gifts of prophecy, tongues, and healing, which miraculous sign gifts ceased at the close of the first century (Eph 2:20; Rev 22:18).
THE SOUND INTERPRETATION OF SCRIPTURE
The faithful preacher must diligently study God’s Word in its original languages in order to rightly interpret its true meaning (2 Tim 2:15). Though many applications may be drawn from a passage of Scripture, there is only one true interpretation: the original intent of the author, which is discerned by fidelity to the rules of grammar, to the facts of the text’s historical and literary context, and to the proper interpretation of the rest of Scripture (2 Pet 1:20–21; cf. John 10:35; Gal 3:16).
THE BOLD EXPOSITION OF SCRIPTURE
The inspiration, infallibility, inerrancy, sufficiency, and authority of Scripture mandate the expositional preaching of Scripture, in which the preacher takes the content and structure of the text for the content and structure of his sermon, faithfully explaining the meaning of the text in its context and boldly applying the text to his hearers by reproving, rebuking, and exhorting with great patience, instruction, and
authority (Titus 2:15; 2 Tim 3:15–4:2).
3. THE PURITY OF HIS GOSPEL
BY GRACE ALONE (SOLA GRATIA) THROUGH FAITH ALONE (SOLA FIDE)
Salvation is wholly of God, a gift of divine grace that cannot be earned by human works, even works granted by God (Isa 64:6; Jonah 2:9; Luke 18:9–14; Rom 3:10–20; 11:6). It is not received because of any human merit, virtue, or work, but it is received solely through conscious faith in the Lord Jesus Christ, by which faith alone believers are declared righteous in God’s sight (Acts 16:31; Rom 3:21–4:5; Gal 2:16; Eph 2:8–9; Phil 3:9; Titus 3:5–6). In this justification, righteousness is not infused into the believer but is imputed to him through the instrument of faith (Rom 4:4–5; 5:18–19; 2 Cor 5:21).
BASED ON THE SUBSTITUTIONARY WORK OF CHRIST (SOLUS CHRISTUS)
The sole basis of the believer’s justification is the righteousness of Jesus Christ, which consists in (a)
the fulfillment of the just requirements of God’s law by His life of perfect obedience, as well as (b) the efficacious satisfaction of God’s wrath against the sins of His people through His substitutionary death
on the cross (Matt 3:15; John 10:14–15; Romans 3:24–25; 5:8, 18–19; 1 Peter 2:24). It is this perfect righteousness with which believers are clothed in union with Christ and which is the sole ground of their acceptance with God (Gal 3:27; cf. 2 Cor 5:21).
EVIDENCED BY THE FRUITS OF REPENTANCE
By the irresistible grace of the Holy Spirit, sinners are born again and granted saving faith in the person and work of Christ (John 3:3–9; Titus 3:5; 1 John 5:1). In this work of regeneration, the Holy Spirit imparts spiritual life to the one dead in sin, such that the mind is enlightened, the heart renewed, and the will freed from its bondage to sin (Ezek 36:26; Rom 4:17; 6:17–18; 2 Cor 4:6; 5:17; Eph 2:4–5; 2 Pet 1:4). The work begun in regeneration is continued in progressive sanctification, wherein the Spirit produces the fruit of practical righteousness in the believer, such that good works are the proper evidence of genuine salvation, the absence of which is cause for sincere self-examination (Matt 3:8; Acts 26:20; 2 Cor 13:5; Gal 5:16–25; Eph 2:10; Jas 2:14–26; 2 Pet 1:5–10; 1 John 3:8–10, 17).
Salvation is wholly of God, a gift of divine grace that cannot be earned by human works, even works granted by God (Isa 64:6; Jonah 2:9; Luke 18:9–14; Rom 3:10–20; 11:6). It is not received because of any human merit, virtue, or work, but it is received solely through conscious faith in the Lord Jesus Christ, by which faith alone believers are declared righteous in God’s sight (Acts 16:31; Rom 3:21–4:5; Gal 2:16; Eph 2:8–9; Phil 3:9; Titus 3:5–6). In this justification, righteousness is not infused into the believer but is imputed to him through the instrument of faith (Rom 4:4–5; 5:18–19; 2 Cor 5:21).
BASED ON THE SUBSTITUTIONARY WORK OF CHRIST (SOLUS CHRISTUS)
The sole basis of the believer’s justification is the righteousness of Jesus Christ, which consists in (a)
the fulfillment of the just requirements of God’s law by His life of perfect obedience, as well as (b) the efficacious satisfaction of God’s wrath against the sins of His people through His substitutionary death
on the cross (Matt 3:15; John 10:14–15; Romans 3:24–25; 5:8, 18–19; 1 Peter 2:24). It is this perfect righteousness with which believers are clothed in union with Christ and which is the sole ground of their acceptance with God (Gal 3:27; cf. 2 Cor 5:21).
EVIDENCED BY THE FRUITS OF REPENTANCE
By the irresistible grace of the Holy Spirit, sinners are born again and granted saving faith in the person and work of Christ (John 3:3–9; Titus 3:5; 1 John 5:1). In this work of regeneration, the Holy Spirit imparts spiritual life to the one dead in sin, such that the mind is enlightened, the heart renewed, and the will freed from its bondage to sin (Ezek 36:26; Rom 4:17; 6:17–18; 2 Cor 4:6; 5:17; Eph 2:4–5; 2 Pet 1:4). The work begun in regeneration is continued in progressive sanctification, wherein the Spirit produces the fruit of practical righteousness in the believer, such that good works are the proper evidence of genuine salvation, the absence of which is cause for sincere self-examination (Matt 3:8; Acts 26:20; 2 Cor 13:5; Gal 5:16–25; Eph 2:10; Jas 2:14–26; 2 Pet 1:5–10; 1 John 3:8–10, 17).
4. THE PRIORITY OF HIS CHURCH
ONE LORD: UNITY WITH OTHERS BASED ON UNION WITH CHRIST
All who believe in the substitutionary work of the Lord Jesus Christ for salvation are spiritually united to Him by faith, and, consequently, are also united to one another as members of His body (Rom 12:5; 1 Cor 12:27; Eph 4:15–16). While Christians are to commit themselves in membership to individual local churches, we believe in one universal church, comprised of all those who have trusted in Christ as Savior and Lord (Eph 1:22–23; 5:23; Col 1:18, 24). Christian unity consists not in any denominational, geographical, ethnic, or cultural commonalities, but supremely in common union to Jesus Christ by faith alone (2 Cor 5:16; Gal 3:28; 6:15; Col 3:11).
ONE FAITH: UNITY GROUNDED IN DOCTRINAL TRUTH
While Christ Himself is the substance of our unity, the ground of our unity is our common confession of the faith once for all delivered to the saints, that body of sound doctrine set forth in Holy Scripture (1 Tim 3:9; 4:6; Jude 1:3). Preeminent among this is the Gospel message of the holiness of the Triune God, the sinfulness of man and his total inability to commend himself to God, the Savior’s substitutionary life, death, and resurrection on behalf of His people, and the call to receive salvation through faith in Christ alone (Acts 2:22–40; 3:13–21; 13:32–39; 1 Cor 15:1–4; 2 Cor 5:21; Gal 3:10–14; Eph 2:8–9).
ONE SPIRIT: UNITY EXPRESSED THROUGH THE FRUIT AND GIFTS OF THE SPIRIT
All true believers under the New Covenant are permanently sealed and indwelt by the Holy Spirit, who
by grace empowers them to manifest the fruit of the Spirit in lives of practical holiness and service (Rom 8:9–17; 2 Cor 1:22; 5:5; Gal 5:16–25; Eph 1:13–14). Upon receiving the Holy Spirit at conversion, each believer receives a set of spiritual gifts which he must lovingly exercise unto the edification of the body and unto the glory of God in Christ (1 Cor 12:7; 14:12; Eph 4:7–16; 1 Pet 4:10–11).
All who believe in the substitutionary work of the Lord Jesus Christ for salvation are spiritually united to Him by faith, and, consequently, are also united to one another as members of His body (Rom 12:5; 1 Cor 12:27; Eph 4:15–16). While Christians are to commit themselves in membership to individual local churches, we believe in one universal church, comprised of all those who have trusted in Christ as Savior and Lord (Eph 1:22–23; 5:23; Col 1:18, 24). Christian unity consists not in any denominational, geographical, ethnic, or cultural commonalities, but supremely in common union to Jesus Christ by faith alone (2 Cor 5:16; Gal 3:28; 6:15; Col 3:11).
ONE FAITH: UNITY GROUNDED IN DOCTRINAL TRUTH
While Christ Himself is the substance of our unity, the ground of our unity is our common confession of the faith once for all delivered to the saints, that body of sound doctrine set forth in Holy Scripture (1 Tim 3:9; 4:6; Jude 1:3). Preeminent among this is the Gospel message of the holiness of the Triune God, the sinfulness of man and his total inability to commend himself to God, the Savior’s substitutionary life, death, and resurrection on behalf of His people, and the call to receive salvation through faith in Christ alone (Acts 2:22–40; 3:13–21; 13:32–39; 1 Cor 15:1–4; 2 Cor 5:21; Gal 3:10–14; Eph 2:8–9).
ONE SPIRIT: UNITY EXPRESSED THROUGH THE FRUIT AND GIFTS OF THE SPIRIT
All true believers under the New Covenant are permanently sealed and indwelt by the Holy Spirit, who
by grace empowers them to manifest the fruit of the Spirit in lives of practical holiness and service (Rom 8:9–17; 2 Cor 1:22; 5:5; Gal 5:16–25; Eph 1:13–14). Upon receiving the Holy Spirit at conversion, each believer receives a set of spiritual gifts which he must lovingly exercise unto the edification of the body and unto the glory of God in Christ (1 Cor 12:7; 14:12; Eph 4:7–16; 1 Pet 4:10–11).
5. THE PURSUIT OF PASTORAL FAITHFULNESS
PERSONAL HOLINESS AND THE BIBLICAL QUALIFICATIONS
The pastor’s first priority is to live as a Christian before God, wherein he joyfully pursues Christ, cultivates personal holiness, and maintains a clear conscience, knowing that he is of no use to the church apart from his likeness to Christ (1 Tim 4:16; cf. Ezra 7:10; Jer 23:32; Matt 13:44–46; 2 Cor 1:12–13; 2:17; 4:1–2; 2 Tim 2:20–21). In this, he must be an example to the flock in speech, conduct, love, faith, and purity of life and doctrine (1 Tim 4:12; Titus 2:7–8). His character must be above reproach, as defined by the qualifications set forth in 1 Timothy 3:1–7 and Titus 1:5–9, and as assessed by other qualified elders of Christ’s church (1 Tim 4:14; 2 Tim 2:2).
PRIVATE PRAYER AND THE SPIRITUAL DISCIPLINES
The faithful pastor is characterized by a life of communion with God through prayer, both for the sustenance of his own soul and for the health and growth of the flock (Pss 42:1–2; 139:23–24; Mark 1:35; Acts 6:4; Col 1:3–14). The faithful pastor is characterized by the disciplined study of and meditation on the Scriptures, so that he himself is sanctified by the Word before he teaches others (Josh 1:8; Ezra 7:10; Job 15:16; 23:12; Pss 1:1–3; 119:18, 97, 148; John 17:17). The faithful pastor is characterized by a life in fellowship with other believers, partaking of the Lord’s Table, observing and administering the baptism of converts, and regularly being edified by the spiritual gifts of other believers (1 Cor 11:23–26; Col 3:15–17).
MINISTRY INTEGRITY AND MUTUAL ACCOUNTABILITY
The faithful pastor is a man who practices what he preaches, whose life is the same in private as in public, whose character is free from duplicity and underhandedness, and whose integrity of life and doctrine issues in a clear conscience before God and men (Ezra 7:10; Matt 23:3; 2 Cor 1:12–13; 2:17; 4:1–2; Heb 4:13). To aid in this pursuit, the pastor recognizes that he is never above the need for accountability, but instead he seeks personal accountability from his fellow elders, from his congregants, and from other believers and
fellow pastors (Ps 141:5; 1 Tim 5:19–22).
The pastor’s first priority is to live as a Christian before God, wherein he joyfully pursues Christ, cultivates personal holiness, and maintains a clear conscience, knowing that he is of no use to the church apart from his likeness to Christ (1 Tim 4:16; cf. Ezra 7:10; Jer 23:32; Matt 13:44–46; 2 Cor 1:12–13; 2:17; 4:1–2; 2 Tim 2:20–21). In this, he must be an example to the flock in speech, conduct, love, faith, and purity of life and doctrine (1 Tim 4:12; Titus 2:7–8). His character must be above reproach, as defined by the qualifications set forth in 1 Timothy 3:1–7 and Titus 1:5–9, and as assessed by other qualified elders of Christ’s church (1 Tim 4:14; 2 Tim 2:2).
PRIVATE PRAYER AND THE SPIRITUAL DISCIPLINES
The faithful pastor is characterized by a life of communion with God through prayer, both for the sustenance of his own soul and for the health and growth of the flock (Pss 42:1–2; 139:23–24; Mark 1:35; Acts 6:4; Col 1:3–14). The faithful pastor is characterized by the disciplined study of and meditation on the Scriptures, so that he himself is sanctified by the Word before he teaches others (Josh 1:8; Ezra 7:10; Job 15:16; 23:12; Pss 1:1–3; 119:18, 97, 148; John 17:17). The faithful pastor is characterized by a life in fellowship with other believers, partaking of the Lord’s Table, observing and administering the baptism of converts, and regularly being edified by the spiritual gifts of other believers (1 Cor 11:23–26; Col 3:15–17).
MINISTRY INTEGRITY AND MUTUAL ACCOUNTABILITY
The faithful pastor is a man who practices what he preaches, whose life is the same in private as in public, whose character is free from duplicity and underhandedness, and whose integrity of life and doctrine issues in a clear conscience before God and men (Ezra 7:10; Matt 23:3; 2 Cor 1:12–13; 2:17; 4:1–2; Heb 4:13). To aid in this pursuit, the pastor recognizes that he is never above the need for accountability, but instead he seeks personal accountability from his fellow elders, from his congregants, and from other believers and
fellow pastors (Ps 141:5; 1 Tim 5:19–22).
6. THE PRACTICE OF BIBLICAL MINISTRY
ELDER LEADERSHIP
The Scriptures teach that each local church is to be governed by a plurality of elders (Acts 14:23; 15:22; 20:17; 1 Thess 5:12–13; 1 Tim 5:17–18; Titus 1:5; Heb 13:17; Jas 5:14; 1 Pet 5:1–4), men who exhibit unimpeachable Christlike character (1 Tim 3:1–7; Titus 1:5–9), who rightly handle God’s Word (1 Tim 5:17–18; 2 Tim 2:15), who administer the ordinances and practice church discipline (Matt 18:15–18; 28:19–20; 1 Cor 5:9–13; 11:23–26; Titus 3:10–11), and who lead, feed, and protect the flock of God for whom they are responsible (Ezek 34:1–15; John 21:15–17; Acts 20:28–31; Heb 13:7, 17; 1 Pet 5:2–3), all according to the authority of the Scripture and unto the glory of God and the good of His people.
BIBLICAL ORDINANCES: BELIEVERS’ BAPTISM AND COMMUNION
Jesus Christ has commanded that believers be identified both with their Lord and with one another by means of the signs of baptism and communion. Baptism into the name of the Father, Son, and Holy Spirit is the act wherein the church immerses a believer in water to symbolize his union with Christ in His death, burial, and resurrection (Matt 28:19–20; Acts 2:41; 8:36–38; 10:46–47). In baptism, the believer publicly professes death to his old life of sin, allegiance to his risen Lord, and a commitment to walk in newness of life (Rom 6:3–4; Col 2:12). Baptism is neither regenerative nor an instrument of justification but is only a sign of such realities (1 Pet 3:21; cf. John 3:8; Rom 3:28–4:5; Gal 2:16).
Communion is the ongoing sign of this vital relationship with Christ and His people. It is to be observed only by believers in good standing, who partake of the bread and the cup to commemorate their Lord’s sacrifice for sin on the cross, and to pledge their faithfulness to Him and to each other (Luke 22:20; 1 Cor 10:16–17, 21; 11:23–31). Though the elements of communion are sometimes called the body and blood of Christ, these are figurative expressions that stand for what they represent, so that the bread and the cup are merely signs and undergo no physical transformation (1 Cor 11:26–28; cf. John 6:48–58).
CHURCH MEMBERSHIP
While all united to Christ by faith immediately become a part of the universal church, the Lord desires His followers to live out that relationship by means of a formal commitment to membership in a visible, local church. Such congregations of believers have joined together under the oversight of qualified elders for the worship of the Lord, the discipleship and edification of the saints, the practice of the ordinances, and to be equipped to evangelize the lost (Rom 12:3–6; 1 Cor 12:12ff; Eph 4:11–16). Given Scripture’s prescriptions for church government, corrective discipline, and mutual love and service, there must be a reciprocal commitment of membership between the believer and the local church: the church commits to protect and care for the believer, and the believer commits to submit to the teaching, oversight, and discipline of the church (1 Thess 5:12–13; 1 Tim 5:17–18; Heb 13:17).
The Scriptures teach that each local church is to be governed by a plurality of elders (Acts 14:23; 15:22; 20:17; 1 Thess 5:12–13; 1 Tim 5:17–18; Titus 1:5; Heb 13:17; Jas 5:14; 1 Pet 5:1–4), men who exhibit unimpeachable Christlike character (1 Tim 3:1–7; Titus 1:5–9), who rightly handle God’s Word (1 Tim 5:17–18; 2 Tim 2:15), who administer the ordinances and practice church discipline (Matt 18:15–18; 28:19–20; 1 Cor 5:9–13; 11:23–26; Titus 3:10–11), and who lead, feed, and protect the flock of God for whom they are responsible (Ezek 34:1–15; John 21:15–17; Acts 20:28–31; Heb 13:7, 17; 1 Pet 5:2–3), all according to the authority of the Scripture and unto the glory of God and the good of His people.
BIBLICAL ORDINANCES: BELIEVERS’ BAPTISM AND COMMUNION
Jesus Christ has commanded that believers be identified both with their Lord and with one another by means of the signs of baptism and communion. Baptism into the name of the Father, Son, and Holy Spirit is the act wherein the church immerses a believer in water to symbolize his union with Christ in His death, burial, and resurrection (Matt 28:19–20; Acts 2:41; 8:36–38; 10:46–47). In baptism, the believer publicly professes death to his old life of sin, allegiance to his risen Lord, and a commitment to walk in newness of life (Rom 6:3–4; Col 2:12). Baptism is neither regenerative nor an instrument of justification but is only a sign of such realities (1 Pet 3:21; cf. John 3:8; Rom 3:28–4:5; Gal 2:16).
Communion is the ongoing sign of this vital relationship with Christ and His people. It is to be observed only by believers in good standing, who partake of the bread and the cup to commemorate their Lord’s sacrifice for sin on the cross, and to pledge their faithfulness to Him and to each other (Luke 22:20; 1 Cor 10:16–17, 21; 11:23–31). Though the elements of communion are sometimes called the body and blood of Christ, these are figurative expressions that stand for what they represent, so that the bread and the cup are merely signs and undergo no physical transformation (1 Cor 11:26–28; cf. John 6:48–58).
CHURCH MEMBERSHIP
While all united to Christ by faith immediately become a part of the universal church, the Lord desires His followers to live out that relationship by means of a formal commitment to membership in a visible, local church. Such congregations of believers have joined together under the oversight of qualified elders for the worship of the Lord, the discipleship and edification of the saints, the practice of the ordinances, and to be equipped to evangelize the lost (Rom 12:3–6; 1 Cor 12:12ff; Eph 4:11–16). Given Scripture’s prescriptions for church government, corrective discipline, and mutual love and service, there must be a reciprocal commitment of membership between the believer and the local church: the church commits to protect and care for the believer, and the believer commits to submit to the teaching, oversight, and discipline of the church (1 Thess 5:12–13; 1 Tim 5:17–18; Heb 13:17).
7. THE PROGRESSIVE SANCTIFICATION OF BELIEVERS
THROUGH THE WORK OF THE HOLY SPIRIT
The Holy Spirit is the third person of the Holy Trinity, coequal, consubstantial, and coeternal with the Father and the Son, possessor of all the divine perfections, and worthy of all worship (Matt 28:19; Acts 5:3–4; 28:25–26; 1 Cor 12:4–6; 2 Cor 13:14; Heb 9:14). The Spirit’s work begun in regeneration is continued in the progressive sanctification of the believer, whereby the Spirit supernaturally conforms the soul of man to the image of Christ (Rom 8:29; 2 Cor 3:18; Phil 2:13; 1 Thess 5:23). The Holy Spirit glorifies Christ by revealing His glory to His saints through the ordinary means of grace, the spiritual sight of which glory transforms them into Christ’s likeness (John 16:14; 2 Cor 3:18; 4:17–18; Heb 11:1, 24–27; 12:2; 1 John 3:2). As a result of the work of the Spirit in the heart, the believer mortifies sin and bears the fruit of the Spirit’s sanctifying work in righteous thoughts, affections, words, and deeds (Rom 8:12–17; Gal 5:16–25; Eph 4:22–24; Col 3:8–17).
THROUGH THE MINISTRY OF THE WORD
The Holy Spirit illumines the mind of every believer to understand and apply the Scripture which He inspired (Rom 12:2; 1 Cor 2:6–13; 2 Tim 3:16; 2 Pet 1:20–21; 1 John 2:27). Because the Word of God infallibly reveals the glory of God, the Holy Spirit employs the Scriptures as a means of grace to sanctify His people (Exod 33:18; 34:5–7; 1 Sam 3:21; Pss 19:7–11; 119:11; John 17:17; Acts 20:32; 2 Tim 3:16–17; 1 Pet 2:2).
THROUGH OTHER MEANS OF GRACE
All true believers under the New Covenant are permanently sealed and indwelt by the Holy Spirit, who by grace empowers them to manifest the fruit of the Spirit in lives of practical holiness and service (Rom 8:9–17; 2 Cor 1:22; 5:5; Gal 5:16–25; Eph 1:13–14). Upon receiving the Holy Spirit at conversion, each believer receives a set of spiritual gifts which he must lovingly exercise unto the edification of the body and unto the glory of God in Christ (1 Cor 12:7; 14:12; Eph 4:7–16; 1 Pet 4:10–11).
8. THE PREPARATION OF FUTURE LEADERS
DISCOVER: IDENTIFYING FUTURE LEADERS
Current church leaders are commanded by Scripture to identify men in their churches whom the Lord
may be calling into church leadership (2 Tim 2:2; Titus 1:5). Such men exhibit the qualifications of biblical leadership, embrace and articulate sound doctrine, are eager to shepherd and to be shepherded, humbly give and receive correction, and demonstrate theological, philosophical, and relational unity with current leaders (Prov 12:1; 27:5–6, 17; 1 Cor 1:10; Phil 1:27; 2:2; 1 Tim 3:1–13, Titus 1:6–9; Heb 13:17; 1 Pet 5:2–3).
DEVELOP: TRAINING FUTURE LEADERS
Current church leaders are responsible to train men who have been identified as potential leaders (2 Tim 2:2). Such training involves both spiritual and doctrinal development, cultivating both the mind and the heart for optimal service of the church (1 Tim 4:15–16; cf. Matt 22:37; Eph 3:14–19; 4:14–16; 2 Tim 2:7, 15). For those aspiring to pastoral ministry, formal seminary education is a vital aspect of this training.
DEPLOY: SENDING OUT FUTURE LEADERS
Local churches must send qualified, trained men into ministry both locally and globally in fulfillment of the Great Commission (Matt 28:19–20; Acts 1:8; 2 Tim 2:2; Titus 1:5). Prior to their affirmation for ministry, these men must be tested and affirmed by current leaders with respect to their character, spiritual giftedness, Bible knowledge, theological soundness, love for the local church, and competence to shepherd Christ’s flock (1 Tim 4:14; 5:22). After sending a man, his sending church ought to remain invested in his personal growth and ministerial progress, providing support and accountability where appropriate (Acts 15:36).
Current church leaders are commanded by Scripture to identify men in their churches whom the Lord
may be calling into church leadership (2 Tim 2:2; Titus 1:5). Such men exhibit the qualifications of biblical leadership, embrace and articulate sound doctrine, are eager to shepherd and to be shepherded, humbly give and receive correction, and demonstrate theological, philosophical, and relational unity with current leaders (Prov 12:1; 27:5–6, 17; 1 Cor 1:10; Phil 1:27; 2:2; 1 Tim 3:1–13, Titus 1:6–9; Heb 13:17; 1 Pet 5:2–3).
DEVELOP: TRAINING FUTURE LEADERS
Current church leaders are responsible to train men who have been identified as potential leaders (2 Tim 2:2). Such training involves both spiritual and doctrinal development, cultivating both the mind and the heart for optimal service of the church (1 Tim 4:15–16; cf. Matt 22:37; Eph 3:14–19; 4:14–16; 2 Tim 2:7, 15). For those aspiring to pastoral ministry, formal seminary education is a vital aspect of this training.
DEPLOY: SENDING OUT FUTURE LEADERS
Local churches must send qualified, trained men into ministry both locally and globally in fulfillment of the Great Commission (Matt 28:19–20; Acts 1:8; 2 Tim 2:2; Titus 1:5). Prior to their affirmation for ministry, these men must be tested and affirmed by current leaders with respect to their character, spiritual giftedness, Bible knowledge, theological soundness, love for the local church, and competence to shepherd Christ’s flock (1 Tim 4:14; 5:22). After sending a man, his sending church ought to remain invested in his personal growth and ministerial progress, providing support and accountability where appropriate (Acts 15:36).