We believe and teach that there is but one true eternally existing God. This unique God is triune, being one in essence (e.g. Deuteronomy 6:4), and yet existing ever and always in three persons: the Father, the Son, and the Holy Spirit (e.g. Isaiah 48:16; Matthew 28:19). Functional subordinations within the Trinity do not deny nor contradict the reality of the deity of the persons of the godhead.
We believe and teach that God the Father is the Archetype (i.e. the perfect pattern) of all fatherhoods (Ephesians 3:15). This relational metaphor of Father applies not only to His unique person within the fellowship of the Trinity but also in a derived sense in reference to all of creation (e.g. Romans 11:36; 1 Corinthians 8:6a; Ephesians 4:6). As Father, He is the sovereign Architect of both creation (including personal beings, time, space, and history) and redemption (Ephesians 1:3-14).
The attributes of God as revealed in His Word give us various perspectives on the Father. His essential spirituality or personality (e.g. John 4:24) is well attested through affirmations and indications of His being self-conscious (e.g. Exodus 3:14), alive and active (e.g. Deuteronomy 5:26; John 5:17, 26), intelligent (e.g. 1 Samuel 2:3), emotional (e.g. Deuteronomy 5:9; Hosea 11:8; Romans 1:18), purposive (e.g. Isaiah 14:26-27; Ephesians 3:11), and free (e.g. Psalm 135:6; Daniel 4:35; Romans 9:18).
He exhibits an array of attributes (e.g. Exodus 34:5-7; Deuteronomy 7:9-10; 32:3-4; 1 Kings 8:22ff; Psalm 145:8ff; Nahum 1:2-8). Those which display His incomparable Deity---His self-existence or aseity, infinitude (including eternality, omnipresence [everything is totally exposed before Him], omniscience [everything is fully known by Him], and omnipotence [He is all-powerful over everything]), immutability (His unchanging purpose) and incomprehensibility (no creature can fully fathom His Person) (cf. respectively, Exodus 3:14; Psalms 90:2; 139:7-10; Hebrews 4:13; Revelation 11:17; Malachi 3:6; Isaiah 55:8-9)---are appropriately referred to as His attributes of greatness. Characteristics such as these are God's unique possessions (e.g. Isaiah 45:5-6) and are, therefore, incommunicable (i.e. non-transferable). He also richly displays communicable (or moral) attributes, i.e., characteristics of His goodness, such as justice or righteousness, grace (including His love, beneficence, restraint), and faithfulness (cf. respectively, Genesis 18:25; Psalms 103:4, 13; 119:68; 2 Peter 3:9, 15; Lamentations 3:23). All of these particular attributes are circumscribed by His absolute holiness (e.g. Leviticus 11:44; Isaiah 6:3; John 17:11) and utter perfection (e.g. Matthew 5:48).
As to His attributes of greatness, He is transcendent (i.e. He is over, above, and beyond all creatures) in Being (e.g. Psalm 113:1-5; Isaiah 57:15a). However, from the perspective of His qualities of goodness, He is nevertheless genuinely immanent (i.e. He is actively concerned about all His creatures) (e.g. Psalm 113:6-9; Isaiah 57:15b).
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We believe and teach that the second Person of the Godhead is eternally of the same essence of Being as the Father (e.g. John 10:30; 14:9). This full Deity of our Lord Jesus Christ is attested in various ways. He is called "God" (e.g. John 1:1; 20:28; Romans 9:5), "son of God" in the Semitic sense of sameness of nature (e.g. John 5:18; 10:33; 19:7), "the Lord" (e.g. 1 Corinthians 2:8), "the Holy One" (cf. Acts 3:14 with Isaiah 48:17), "the First and the Last" (cf. Revelation 1:17-18 with Isaiah 44:6), "the Alpha and Omega" (cf. Revelation 22:13, 16 with 1:8), and "the Amen" (Revelation 3:14). Also, He is especially recognized as Creator, Sustainer, and Savior (e.g. John 1:3; Colossians 1:15-17; Hebrews 1:2; Titus 2:13). In His preincarnate appearances, He was known in the Old Testament both as "LORD" (e.g. Genesis 18:1-2, 22) and as "the Angel of the LORD" (e.g. Genesis 16:7). His attributes of greatness and goodness also correspond to those of the Father.
Without surrendering His full Deity---the emptying of Himself in Philippians 2:5-8 was not of His divine essence but pertained to the independent exercise of His Divine prerogatives during the First Advent---He took upon Himself genuine humanity (e.g. Hebrews 2:9-18) through the incarnation (John 1:14) which was initiated by the Virgin Birth or Miraculous Conception. He thereby became the unique God-man who consequently is the perfect Revealor, Savior, Mediator, and ultimately the Judge of all men (cf. respectively, John 1:18; Titus 2:13; 1 Timothy 2:5; John 5:27). Through this loving condescension, He fully accomplished His task of grace which culminated in His sacrificial death, burial, resurrection, and ascension, furnishing the grounds for the forgiveness of believing sinners (cf. respectively, Isaiah 52:13-53:12; Romans 6:1-11; Romans 1:4; 4:25; Acts 1:9).
Today He is building His church (Matthew 16:18) and continually ministers to her as the heavenly Advocate (e.g. Hebrews 7:25; 1 John 2:1). He will return for His bride at the Rapture (1 Thessalonians 4:13-18) then will subsequently establish His millennial kingdom, reigning on the throne of David (e.g. Luke 1:31-33; Revelation 20). Furthermore, He will judge all people and either reward or punish them (e.g. Acts 17:30-31; 2 Corinthians 5:10; Revelation 20:11-15).
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We believe and teach that the Holy Spirit, the Third Person of the Godhead, is equal in nature with God the Father and God the Son (e.g. Acts 5:3-4; 1 Corinthians 12:4-11, 18; 2 Corinthians 13:14). His divine Personhood is attested by many references to His attributes of greatness and goodness. In His role of functional subordination within the economy of the Trinity, He bears divine witness to the Person and work of Christ in this age (e.g. John 15:26). In His relationship to the Scriptures, the Holy Spirit is their divine Author and Applier (e.g. 2 Samuel 23:2; John 14:25-26; 16:13; 1 Corinthians 2:6-16; Ephesians 6:17; 2 Peter 1:21).
He is the predominate divine Agent in the Father's plan of salvation through the work of the Son (e.g. John 3:1-10; 16:8-11). The Holy Spirit has always been active in regeneration and renewal, i.e., in personal salvation and sanctification. He is vitally associated with our adoption, sealing and service (e.g. Romans 8:12-17; Ephesians 1:13; 5:18; Colossians 3:16).
Historically, the Spirit was intimately involved in the Church's birth at Pentecost (Acts 2:1-4). In this present age, all genuine disciples are baptized into Him (by Christ) thus uniting them into one Body, the Universal Church (1 Corinthians 12:13; Ephesians 4:4).
We believe and teach that in the Holy Spirit's gifting ministry (e.g. 1 Corinthians 12:4-11) the extraordinary gifts (e.g. miracles and tongues) were for attestations during the Apostolic era (Ephesians 2:20). They have served their purpose (e.g. 2 Corinthians 12:12; Hebrews 2:3-4) and are, therefore, inappropriate for today. For example, instantaneous healings for the purpose of attestation are replaced by prescribed means of prayer in the established Church (e.g. James 5:13-16). Furthermore, historically conveyed illustrations in the Old and early New Testament eras of special fillings or empowerments for particular tasks have been superseded by evidences of His abiding presence, e.g., the "fruit of the Spirit" (Galatians 5:22-23).
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