Our Mission
Our purpose is to make disciples of Christ by the proclamation of His Word. We have the Great Commission always in view (Matt 28:19-20). We seek that God would be glorified by the worship of people from every nation, tribe, and tongue. As a local church, we commit to expository preaching of the Bible, biblical discipleship resulting in the equipping of the saints for the work of ministry, transcendent worship, fellowship, and biblical evangelism for the purpose of building up the body of Christ. We strive to be a biblical church, doing biblical things the biblical way. We greatly desire to be Christ’s witnesses both in our local area and to the ends of the earth (Acts 1:8).
To enable this to happen there are people and teams all across the nation pushing this common vision. All this requires time, investment and application of the gifts God has given to each of us. We realize these lofty goals are not accomplished by a single local church in isolation. Thus, in keeping with the biblical model of local churches working together in cooperation for biblical goals, we are affiliated with the Southern Baptist Convention. The SBC is comprised of 47,000 local churches pooling resources together for biblical purposes: missions, church planting, evangelism, biblical education, discipleship, disaster relief, etc. Together we are able to send thousands of missionaries to unreached people groups, plant thousands of new churches in the North America, provide relief to victims of natural disasters, train and equip the next generation of pastors, and train and equip the people of God for gospel service.
Our Pastors
What Do We Believe?
HOLY SCRIPTURES
We affirm that the Bible is God’s written revelation to man, and thus the 66 books of the Bible given to us by the Holy Spirit constitute the plenary (inspired equally in all parts) Word of God (1 Corinthians 2:7-14; 2 Peter 1:20-21). We affirm that the Word of God is an objective, propositional revelation (1 Thessalonians 2:13; 1 Corinthians 2:13), verbally inspired in every word (2 Timothy 3:16), absolutely inerrant in the original documents, infallible, and God-breathed. We affirm the literal, grammatical-historical interpretation of Scripture which affirms the belief that the opening chapters of Genesis present creation in six literal days (Genesis 1:31; Exodus 31:17). We affirm that the Bible constitutes the only infallible rule of faith and practice (Matthew 5:18; 24:35; John 10:35; 16:12-13; 17:17; 1 Corinthians 2:13; 2 Timothy 3:15-17; Hebrews 4:12; 2 Peter 1:20-21).
We affirm that God spoke in His written Word by a process of dual authorship. The Holy Spirit so superintended the human authors that, through their individual personalities and different styles of writing, they composed and recorded God’s Word to man (2 Peter 1:20-21) without error in the whole or in the part (Matthew 5:18; 2 Timothy 3:16).
We affirm that, whereas there may be several applications of any given passage of Scripture, there is but one true interpretation. The meaning of Scripture is to be found as one diligently applies the literal grammatical-historical method of interpretation under the illumination of the Holy Spirit (John 7:17; 16:12-15; 1 Corinthians 2:7-15; 1 John 2:20). It is the responsibility of believers to ascertain carefully the true intent and meaning of Scripture, recognizing that proper application is binding on all generations. Yet the truth of Scripture stands in judgment of men; never do men stand in judgment of it.
GOD THE FATHER
We affirm that there is but one living and true God (Deuteronomy 6:4; Isaiah 45:5-7; 1 Corinthians 8:4), an infinite, all-knowing Spirit (John 4:24), perfect in all His attributes, one in essence, eternally existing in three Persons—Father, Son, and Holy Spirit (Matthew 28:19; 2 Corinthians 13:14)—each equally deserving worship and obedience.
We affirm that God the Father, the first Person of the Trinity, orders and disposes all things according to His own purpose and grace (Psalm 145:8-9; 1 Corinthians 8:6). He is the Creator of all things (Genesis 1:1-31; Ephesians 3:9). As the only absolute and omnipotent Ruler in the universe, He is sovereign in creation, providence, and redemption (Psalm 103:19; Romans 11:36). His fatherhood involves both His designation within the Trinity and His relationship with mankind. As Creator He is Father to all men (Ephesians 4:6), but He is spiritual Father only to believers (Romans 8:14; 2 Corinthians 6:18). He has decreed for His own glory all things that come to pass (Ephesians 1:11). He continually upholds, directs, and governs all creatures and events (1 Chronicles 29:11). In His sovereignty He is neither the author nor approver of sin (Habakkuk 1:13; John 8:38-47, James 1:13), nor does He abridge the accountability of moral, intelligent creatures (1 Peter 1:17). He has graciously chosen from eternity past those whom He would have as His own (Acts 13:48; Romans 8 29-30; Ephesians 1:4-6; Revelation 13:8); He saves from sin all who come to Him through Jesus Christ; He adopts as His own all those who come to Him; and He becomes, upon adoption, Father to His own (John 1:12; Romans 8:15; Galatians 4:5; Hebrews 12:5-9).
JESUS, THE SON OF GOD
We affirm that Jesus Christ, the second Person of the Trinity, possesses all the divine excellencies, and in these He is coequal, consubstantial, and coeternal with the Father (John 10:30; 14:9). We affirm that God the Father created according to His own will, through His Son, Jesus Christ, by whom all things continue in existence and in operation (John 1:3; Colossians 1:15-17; Hebrews 1:2). We affirm that in the incarnation (God becoming man) Christ surrendered only the prerogatives of deity but nothing of the divine essence, either in degree or kind. In His incarnation, the eternally existing second Person of the Trinity accepted all the essential characteristics of humanity and so became the God-Man (Philippians 2:5-8; Colossians 2:9). We affirm that Jesus Christ represents humanity and deity in indivisible oneness (Micah 5:2; John 5:23; 14:9-10; Colossians 2:9). We affirm that our Lord Jesus Christ was virgin born (Isaiah 7:14; Matthew 1:23, 25; Luke 1:26-35); that He was God incarnate (John 1:1, 14); and that the purpose of the incarnation was to reveal God, redeem men, and rule over God’s kingdom (Psalm 2:7-9; Isaiah 9:6; John 1:29; Philippians 2:9-11; Hebrews 7:25-26; 1 Peter 1:18-19). We affirm that, in the incarnation, the second Person of the Trinity laid aside His right to the full prerogatives of coexistence with God and took on an existence appropriate to a servant while never divesting Himself of His divine attributes (Philippians 2:5-8).
We affirm that our Lord Jesus Christ accomplished our redemption through the shedding of His blood and sacrificial death on the cross and that His death was voluntary, vicarious, substitutionary, expiatory, propitiatory, and redemptive (John 10:15; Romans 3:24-25; 5:8; 2 Corinthians 5:21; 1 Peter 2:24). We affirm that on the basis of the efficacy of the death of our Lord Jesus Christ, the believing sinner is freed from the punishment, the penalty, the power, and one day the very presence of sin; and that he is declared righteous, given eternal life, and adopted into the family of God (Romans 3:25; 5:8-9; 2 Corinthians 5:14-15; 1 Peter 2:24; 3:18). We affirm that our justification is made sure by His literal, physical resurrection from the dead and that He is now ascended to the right hand of the Father, where He now mediates as our Advocate and High Priest (Matthew 28:6; Luke 24:38-39; Acts 2:30-31; Romans 4:25; 8:34; Hebrews 7:25; 9:24; 1 John 2:1). We affirm that in the resurrection of Jesus Christ from the grave, God confirmed the deity of His Son and gave proof that God has accepted the atoning work of Christ on the cross. Jesus’ bodily resurrection is also the guarantee of a future resurrection life for all believers (John 5:26-29; 14:19; Romans 1:4; 4:25; 6:5-10; 1 Corinthians 15:20, 23). We affirm that Jesus Christ will return to receive the church, which is His Body, unto Himself at the rapture, and returning with His church in glory, will establish His millennial kingdom on earth (Acts 1:9-11; 1 Thessalonians 4:13-18; Revelation 20). We affirm that the Lord Jesus Christ is the One through whom God will judge all mankind (John 5:22-23): Believers (1 Corinthians 3:10-15; 2 Corinthians 5:10); Living inhabitants of the earth at His glorious return (Matthew 25:31-46); Unbelieving dead at the Great White Throne (Revelation 20:11-15). As the Mediator between God and man (1 Timothy 2:5), the Head of His Body the church (Ephesians 1:22; 5:23; Colossians 1:18), and the coming universal King, who will reign on the throne of David (Isaiah 9:6; Luke 1:31-33), He is the final Judge of all who fail to place their trust in Him as Lord and Savior (Matthew 25:14-46; Acts 17:30-31).
GOD THE HOLY SPIRIT
We affirm that the Holy Spirit is a divine Person, eternal, underived, possessing all the attributes of personality and deity, including intellect (1 Corinthians 2:10-13), emotions (Ephesians 4:30), will (1 Corinthians 12:11), eternality (Hebrews 9:14), omnipresence (Psalm 139:7-10), omniscience (Isaiah 40:13-14), omnipotence (Romans 15:13), and truthfulness (John 16:13). In all the divine attributes He is coequal and consubstantial with the Father and the Son (Matthew 28:19; Acts 5:3-4; 28:25-26; 1 Corinthians 12:4-6; 2 Corinthians 13:14; Jeremiah 31:31-34 with Hebrews 10:15-17). We affirm that it is the work of the Holy Spirit to execute the divine will with relation to all mankind. We recognize His sovereign activity in creation (Genesis 1:2), the incarnation (Matthew 1:18), the written revelation (2 Peter 1:20-21), and the work of salvation (John 3:5-7). We affirm that the work of the Holy Spirit in this age began at Pentecost, when He came from the Father as promised by Christ (John 14:16-17; 15:26) to initiate and complete the building of the Body of Christ, which is His church (1 Corinthians 12:13). The broad scope of His divine activity includes convicting the world of sin, of righteousness, and of judgment; glorifying the Lord Jesus Christ and transforming believers into the image of Christ (John 16:7-9; Acts 1:5; 2:4; Romans 8:29; 2 Corinthians 3:18; Ephesians 2:22). We affirm that the Holy Spirit is the supernatural and sovereign Agent in regeneration, baptizing all believers into the Body of Christ (1 Corinthians 12:13). The Holy Spirit also indwells, sanctifies, instructs, empowers them for service, and seals them unto the day of redemption (Romans 8:9; 2 Corinthians 3:6; Ephesians 1:13). We affirm that the Holy Spirit is the divine Affirmer, who guided the apostles and prophets into all truth as they committed to writing God’s revelation, the Bible (2 Peter 1:19-21). Every believer possesses the indwelling presence of the Holy Spirit from the moment of salvation, and it is the duty of all those born of the Spirit to be filled with (controlled by) the Spirit (John 16:13; Romans 8:9; Ephesians 5:18; 1 John 2:20, 27). We affirm that the Holy Spirit administers spiritual gifts to the church. The Holy Spirit glorifies Christ by implementing His work of redeeming the lost and building up believers in the most holy faith (John 16:13-14; Acts 1:8; 1 Corinthians 12:4-11; 2 Corinthians 3:18).
MAN AND WOMAN
We affirm that man was directly and immediately created by God in His image and likeness. Man was created free of sin with a rational nature, intelligence, volition, self-determination, and moral responsibility to God (Genesis 2:7, 15-25; James 3:9).
We affirm that God’s intention in the creation of man was that man should glorify God, enjoy God’s fellowship, live his life in the will of God, and by this accomplish God’s purpose for man in the world (Isaiah 43:7; Colossians 1:16; Revelation 4:11).
We affirm that in Adam’s sin of disobedience to the revealed will and Word of God, man lost his innocence, incurred the penalty of spiritual and physical death, became subject to the wrath of God, and became inherently corrupt and utterly incapable of choosing or doing that which is acceptable to God apart from divine grace. With no recuperative powers to enable him to recover himself, man is hopelessly lost. Man’s salvation is thereby wholly of God’s grace through the redemptive work of our Lord Jesus Christ (Genesis 2:16-17; 3:1-19; John 3:36; Romans 3:23; 6:23; 1 Corinthians 2:14; Ephesians 2:1-3; 1 Timothy 2:13-14; 1 John 1:8).
We affirm that, because all men were in Adam, a nature corrupted by Adam’s sin has been transmitted to all men of all ages, Jesus Christ being the only exception. All men are thus sinners by nature, by choice, and by divine declaration (Psalm 14:1-3; Jeremiah 17:9; Romans 3:9-18, 23; 5:10-12).
Gender
We believe that God wonderfully and immutably creates each person as male or female. These two distinct, complementary genders together reflect the image and nature of God. (Gen 1:26-27.) Rejection of one’s biological sex is a rejection of the image of God within that person.
Marriage
We believe that the term “marriage” has only one meaning: the uniting of one biological man and one biological woman in a single, exclusive union, as delineated in Scripture. (Gen 2:18-25.)
Sexuality
We believe that God intends sexual intimacy to occur only between a biological man and a biological woman who are married to each other. (1 Cor 6:18; 7:2-5;
Heb 13:4.) We believe that God has commanded that no intimate sexual activity be engaged in outside of a marriage between a man and a woman. We believe that any form of sexual immorality (including adultery, fornication, homosexual behavior, bisexual conduct, bestiality, incest, and use of pornography) is sinful and offensive to God. (Matt 15:18-20; 1 Cor 6:9-10.)
Race (Adapted from SBC resolution “On the Anti-Gospel of Alt-Right White Supremacy.”)
Scripture teaches, “From one man [God] has made every nationality to live over the whole earth and has determined their appointed times and the boundaries of where they live” (Acts 17:26); and the Psalmist proclaimed, “The earth and everything in it, the world and its inhabitants, belong to the Lord” (Psalm 24:1); and the Apostle Peter said, “God doesn’t show favoritism, but in every nation the person who fears Him and does what is right is acceptable to Him” (Acts 10:34–35); and our justification before God is based on faith in Christ Jesus alone and not in our ethnicity (Galatians 3:27–28); and Scripture proclaims that Jesus is purchasing by His blood believers “from every tribe and language and people and nation” (Revelation 5:9); and throughout eternity we will gather with a “multitude from every nation, tribe, people, and language” in worship of our risen Savior (Revelation 7:9). In light of these biblical truths, we denounce and repudiate white supremacy and every form of racial and ethnic hatred as a scheme of the devil intended to bring suffering and division to our society; and we acknowledge that we still must make progress in rooting out any remaining forms of intentional or unintentional racism in our midst. Finally, we earnestly pray, both for those who advocate racist ideologies and those who are thereby deceived, that they may see their error through the light of the Gospel, repent of these hatreds, and come to know the peace and love of Christ through redeemed fellowship in the Kingdom of God, which is established from every nation, tribe, people, and language.
SALVATION
We affirm that salvation is wholly of God by grace on the basis of the redemption of Jesus Christ, the merit of His shed blood, and not on the basis of human merit or works (John 1:12; Ephesians 1:7; 2:8-10; 1 Peter 1:18-19).
Regeneration
We affirm that regeneration is a supernatural work of the Holy Spirit by which the divine nature and divine life are given (John 3:3-7; Titus 3:5). It is instantaneous and is accomplished solely by the power of the Holy Spirit through the instrumentality of the Word of God (John 5:24) which then allows the repentant sinner, to be enabled by the Holy Spirit, responding in faith to the divine provision of salvation. Genuine regeneration is manifested by fruits worthy of repentance as demonstrated in righteous attitudes and conduct. Good works are the proper evidence and fruit of regeneration (1 Corinthians 6:19-20; Ephesians 2:10), and will be experienced to the extent that the believer submits to the control of the Holy Spirit in his life through faithful obedience to the Word of God (Ephesians 5:17-21; Philippians 2:12b; Colossians 3:16; 2 Peter 1:4-10). This obedience causes the believer to be increasingly conformed to the image of our Lord Jesus Christ (2 Corinthians 3:18). Such a conformity is climaxed in the believer’s glorification at Christ’s coming (Romans 8:17; 2 Peter 1:4; 1 John 3:2-3).
Election
We affirm that election is the act of God by which, before the foundation of the world, He chose in Christ those whom He graciously regenerates, saves, and sanctifies (Romans 8:28-30; Ephesians 1:4-11; 2 Thessalonians 2:13; 2 Timothy 2:10; 1 Peter 1:1-2).
We affirm that sovereign election does not contradict or negate the responsibility of man to repent and trust Christ as Savior and Lord (Ezekiel 18:23, 32; 33:11; John 3:18-19, 36; 5:40; Romans 9:22-23; 2 Thessalonians 2:10-12; Revelation 22:17). Nevertheless, since sovereign grace includes the means of receiving the gift of salvation as well as the gift itself, sovereign election will result in what God determines. All whom the Father calls to Himself will come in faith, and all who come in faith the Father will receive. There is nobody seeking after God who has not been called by Him(John 6:37-40, 44; Acts 13:48; James 4:8).
We affirm that the unmerited favor that God grants to totally depraved sinners is not related to any initiative of their own part or to God’s anticipation of what they might do by their own will, but is solely of His sovereign grace and mercy (Ephesians 1:4-7; Titus 3:4-7; 1 Peter 1:2).
We affirm that election should not be looked upon as based merely on abstract sovereignty. God is truly sovereign, but He exercises this sovereignty in harmony with His other attributes, especially His omniscience, justice, holiness, wisdom, grace, and love (Romans 9:11-16). This sovereignty will always exalt the will of God in a manner totally consistent with His character as revealed in the life of our Lord Jesus Christ (Matthew 11:25-28; 2 Timothy 1:9).
Justification
We affirm that justification before God is an act of God (Romans 8:33) by which He declares righteous those who, through faith in Christ, repent of their sins (Luke 13:3; Acts 2:38; 3:19; 11:18; Romans 2:4; 2 Corinthians 7:10; Isaiah 55:6-7) and confess Him as sovereign Lord (Romans 10:9-10; 1 Corinthians 12:3; 2 Corinthians 4:5; Philippians 2:11). This righteousness is apart from any virtue or work of man (Romans 3:20; 4:6) and involves the imputation of our sins to Christ (Colossians 2:14; 1 Peter 2:24) and the imputation of Christ’s righteousness to us (1 Corinthians 1:30; 2 Corinthians 5:21). By this means God is enabled to “be just and the justifier of the one who has faith in Jesus” (Romans 3:26).
Sanctification
We affirm that every believer is sanctified (set apart) unto God by justification and is therefore declared to be holy and is therefore identified as a saint. This sanctification is positional and instantaneous and should not be confused with progressive sanctification. This sanctification has to do with the believer’s standing, not his present walk or condition (Acts 20:32; 1 Corinthians 1:2, 30; 6:11; 2 Thessalonians 2:13; Hebrews 2:11; 3:1; 10:10, 14; 13:12; 1 Peter 1:2).
We affirm that there is also, by the work of the Holy Spirit, a progressive sanctification by which the state of the believer is brought closer to the standing the believer positionally enjoys through justification. Through obedience to the Word of God and the empowering of the Holy Spirit, the believer is able to live a life of increasing holiness in conformity to the will of God, becoming more and more like our Lord Jesus Christ (John 17:17, 19; Romans 6:1-22; 2 Corinthians 3:18; 1 Thessalonians 4:3-4; 5:23).
In this respect, we affirm that every saved person is involved in a daily conflict—the new creation in Christ doing battle against the flesh—but adequate provision is made for victory through the power of the indwelling Holy Spirit. The struggle nevertheless stays with the believer all through this earthly life and is never completely ended. All claims to the eradication of sin in this life are unscriptural. Eradication of sin is not possible, but the Holy Spirit does provide for victory over sin (Galatians 5:16-25; Ephesians 4:22-24; Philippians 3:12; Colossians 3:9-10; 1 Peter 1:14-16; 1 John 3:5-9).
Security
We affirm that all the redeemed, once saved, are kept by God’s power and are thus secure in Christ forever (John 5:24; 6:37-40; 10:27-30; Romans 5:9-10; 8:1, 31-39; 1 Corinthians 1:4-8; Ephesians 4:30; Hebrews 7:25; 13:5; 1 Peter 1:5; Jude 24).
We affirm that it is the privilege of believers to rejoice in the assurance of their salvation through the testimony of God’s Word, which, however, clearly forbids the use of Christian liberty as an occasion for sinful living and carnality (Romans 6:15-22; 13:13-14; Galatians 5:13, 25-26; Titus 2:11-14).
SEPARATION
We affirm that separation from sin is clearly called for throughout the Old and New Testaments, and that the Scriptures clearly indicate that in the last days apostasy and worldliness shall increase (2 Corinthians 6:14-7:1; 2 Timothy 3:1-5). We affirm that separation from sin is clearly called for throughout the Old and New Testaments, and that the Scriptures clearly indicate that in the last days apostasy and worldliness shall increase (2 Corinthians 6:14-7:1; 2 Timothy 3:1-5).
We affirm that, out of deep gratitude for the undeserved grace of God granted to us, and because our glorious God is so worthy of our total consecration, all the saved should live in such a manner as to demonstrate our adoring love to God and so as not to bring reproach upon our Lord and Savior. We also affirm that separation from all religious apostasy and worldly and sinful practices is commanded of us by God (Romans 12:1-2, 1 Corinthians 5:9-13; 2 Corinthians 6:14-7:1; 1 John 2:15-17; 2 John 9-11).
We affirm that believers should be separated unto our Lord Jesus Christ (2 Thessalonians 1:11-12; Hebrews 12:1-2) and affirm that the Christian life is a life of obedient righteousness that reflects the affirming of the Beatitudes (Matthew 5:2-12) and a continual pursuit of holiness (Romans 12:1-2; 2 Corinthians 7:1; Hebrews 12:14; Titus 2:11-14; 1 John 3:1-10).
We affirm that, out of deep gratitude for the undeserved grace of God granted to us, and because our glorious God is so worthy of our total consecration, all the saved should live in such a manner as to demonstrate our adoring love to God and so as not to bring reproach upon our Lord and Savior. We also affirm that separation from all religious apostasy and worldly and sinful practices is commanded of us by God (Romans 12:1-2, 1 Corinthians 5:9-13; 2 Corinthians 6:14-7:1; 1 John 2:15-17; 2 John 9-11).
We affirm that believers should be separated unto our Lord Jesus Christ (2 Thessalonians 1:11-12; Hebrews 12:1-2) and affirm that the Christian life is a life of obedient righteousness that reflects the affirming of the Beatitudes (Matthew 5:2-12) and a continual pursuit of holiness (Romans 12:1-2; 2 Corinthians 7:1; Hebrews 12:14; Titus 2:11-14; 1 John 3:1-10).
CHURCH
We affirm that all who place their faith in Jesus Christ are immediately baptized by Christ in the Holy Spirit and placed into one united spiritual Body, the church (1 Corinthians 12:12-13), the bride of Christ (2 Corinthians 11:2; Ephesians 5:23-32; Revelation 19:7-8), of which Christ is the Head (Ephesians 1:22; 4:15; Colossians 1:18).
We affirm that the formation of the church, the Body of Christ, began on the Day of Pentecost (Acts 2:1-21, 38-47) and will be completed at the coming of Christ for His own at the rapture (1 Corinthians 15:51-52; 1 Thessalonians 4:13-18).
We affirm that the church is thus a unique spiritual organism designed by Christ, made up of all born-again believers in this present age (Ephesians 2:11-3:6). The church is distinct from Israel (1 Corinthians 10:32), a mystery not revealed until this age (Ephesians 3:1-6; 5:32).
We affirm that the establishment and continuity of local churches is clearly taught and defined in the New Testament Scriptures (Acts 14:23, 27; 20:17, 28; Galatians 1:2; Philippians 1:1; 1 Thessalonians 1:1; 2 Thessalonians 1:1) and that the members of the one spiritual Body are directed to associate themselves together in local assemblies (1 Corinthians 11:18-20; Hebrews 10:25).
We affirm that the one supreme authority for the church is Christ (1 Corinthians 11:3; Ephesians 1:22; Colossians 1:18) and that church leadership, gifts, order, discipline, and worship are all appointed through His sovereignty as found in the Scriptures. The biblically designated officers serving under Christ and over the assembly are elders (also called bishops and pastors; Acts 20:28; Ephesians 4:11) and deacons, both of whom must meet biblical qualifications (1 Timothy 3:1-13; Titus 1:5-9; 1 Peter 5:1-5).
We affirm that these leaders lead or rule as servants of Christ (1 Timothy 5:17-22) and have His authority in directing the church. The congregation is to submit to their leadership (Hebrews 13:7, 17).
We affirm the importance of discipleship (Matthew 28:19-20; 2 Timothy 2:2), mutual accountability of all believers to each other (Matthew 18:5-14), as well as the need for discipline of sinning members of the congregation in accord with the standards of Scripture (Matthew 18:15-22; Acts 5:1-11; 1 Corinthians 5:1-13; 2 Thessalonians 3:6-15; 1 Timothy 1:19-20; Titus 1:10-16).
We affirm the autonomy of the local church, free from any external authority or control, with the right of self-government and freedom from the interference of any hierarchy of individuals or organizations (Titus 1:5). We affirm that it is scriptural for true churches to cooperate with each other for the presentation and propagation of the faith. Each local church, however, through its elders and their interpretation and application of Scripture, should be the sole judge of the measure and method of its cooperation. The elders should determine all other matters of membership, policy, discipline, benevolence, and government as well (Acts 15:19-31; 20:28; 1 Corinthians 5:4-7, 13; 1 Peter 5:1-4).
We affirm that the purpose of the church is to glorify God (Ephesians 3:21) by building itself up in the faith (Ephesians 4:13-16), by instruction of the Word (2 Timothy 2:2, 15; 3:16-17), by fellowship (Acts 2:47; 1 John 1:3), by keeping the ordinances (Luke 22:19; Acts 2:38-42) and by advancing and communicating the gospel to the entire world (Matthew 28:19; Acts 1:8; 2:42).
We affirm the calling of all saints to the work of service (1 Corinthians 15:58; Ephesians 4:12; Revelation 22:12).
We affirm the need of the church to cooperate with God as He accomplishes His purpose in the world. To that end, He gives the church spiritual gifts. He gives men chosen for the purpose of equipping the saints for the work of the ministry (Ephesians 4:7-12), and He also gives unique and special spiritual abilities to each member of the Body of Christ (Romans 12:5-8; 1 Corinthians 12:4-31; 1 Peter 4:10-11).
We affirm that two ordinances have been committed to the local church: baptism and the Lord’s Supper (Acts 2:38-42). Christian baptism by immersion (Acts 8:36-39) is the solemn and beautiful testimony of a believer showing forth his faith in the crucified, buried, and risen Savior, and his union with Him in death to sin and resurrection to a new life (Romans 6:1-11). It is also a sign of fellowship and identification with the visible Body of Christ (Acts 2:41-42).
We affirm that the Lord’s Supper is the commemoration and proclamation of His death until He comes, and should be always preceded by solemn self-examination (1 Corinthians 11:28-32). We also affirm that, whereas the elements of Communion are only representative of the flesh and blood of Christ, participation in the Lord’s Supper is nevertheless an actual communion with the risen Christ, who indwells every believer, and so is present, fellowshipping with His people (1 Corinthians 10:16).
CHURCH MEMBERSHIP
At Sovereign Way Christian Church, we practice church membership. We truly believe the concept of membership is entirely biblical, with roots going back to the beginning. The Garden of Eden had an inside and an outside. The same was true with Noah’s Ark, the camp of Israel in the wilderness, the nation of Israel in the Land of Promise. The point is at all times in the biblical timeline, there was an inside and an outside, and the people of God in covenant with Him and with each other were those on the inside. The New Testament in no way diminished this concept as it clearly distinguished between those who are God’s people and those who are not. God’s people were clearly set apart from the world by their profession of faith, the practices of water baptism and the Lord’s Supper, and visible fruit in their lives (Rom 6:3-4, 1 Cor 11:17-34, Gal 3:27). The New Testament demonstrates an inside (those who have been baptized and are welcomed to the Lord’s table) and an outside (those who are not). In 1 Corinthians 5:12-13, Paul commands the church to specifically distinguish between those who are inside the church and outside. Accountability was reserved for those inside the church.
With that said, if believers in a local church are going to hold each other accountable (Matt 18:15-20) and use their gifts for the building up of one another, then they need to know who is part of the community and who is not. In the book of Acts, someone was keeping track—someone was counting how many people were added to the church. In 1 Timothy 5:9, there is a list of widows that belong to that church. Obviously, that church was not accountable for ALL widows, but instead for specific widows. How can a local church meet these biblical expectations (keeping track of those added, caring for church widows, and exercising church discipline for those inside the church) if the church does not have a way to define who is part of the local church? Furthermore, Hebrews 13:17 reminds believers that their pastors have to give an account to God for their watch over the souls of the flock. Obviously all pastors are not accountable for all Christians everywhere in the world, but instead they are responsible for the Christians they are assigned to shepherd. How can a pastor know for whom he must give an account without a type of formal membership?
We live in a time where there are countless local churches in any given community. So how can a group of believers know for whom they are responsible? A formalized church membership is the best way to keep the biblical principles and commands mentioned above. At Sovereign Way Christian Church, we keep the old Baptist form of membership, where all members accept the spiritual responsibility we all have for each other in the local church as taught throughout the New Testament. We use a church covenant as a tool to help us in this endeavor. Membership is reserved for those who possess a credible confession of faith and have been baptized.
THE LAST THINGS
Death – We believe that at the moment of physical death, the soul of the redeemed passes immediately into the joyful presence of Christ (Luke 23:43; Philippians 1:23; 2 Corinthians 5:8) and at the timing of the rapture, the soul and body will be reunited to be glorified with the Lord forever (1Thessalonians 4:13-17). We believe that at physical death the souls of the unsaved are kept under punishment (Luke 16:19-26) until the second resurrection (Revelation 20:11-15) when the soul and body will be reunited and appear at the Great White Throne of Judgment and shall be cast into hell, the lake of fire, for all eternity. There will be a bodily resurrection of all men, the saved to eternal life (John 6:39; Romans 8:10-11, 19-13; 2 Corinthians 4:14), and the unsaved to judgment and everlasting punishment (Daniel 12:2; John 5:29; Revelation 20:13-15).
Rapture of the Church – We believe in the personal, bodily return of our Lord Jesus Christ to translate His church from this earth (John 14:1-3; 1 Corinthians 15:51-53; 1 Thessalonians 4:15-5:11). We believe the rapture occurs at the same time as the Second Coming of Jesus Christ.
Second Coming – God, in His own time and in His own way, will bring the world to its appropriate end. According to His promise, Jesus Christ will return personally and visibly in glory to the earth; the dead will be raised; and Christ will judge all men in righteousness. The unrighteous will be consigned to the Lake of Fire, the place of everlasting punishment. The righteous in their resurrected and glorified bodies will receive their reward and will dwell forever in Heaven with the Lord.
Millennial Reign – There are a variety understandings of the Millennial Reign of Jesus Christ. Those who believe the reign refers to Christ’s reigning at the Father’s side in between the two comings of Christ are amillennialists. Those who believe the reign refers to a golden age of Christianity on earth prior to the return of Christ are called postmillennialists. Finally, those who believe that the Millennial Reign of Christ refers to Christ reigning on earth after the second coming are called premillennialists. There are different variations within each of these main views. Also, there is great variation within each position as to what types of things occur during the millennium. Most of the elders hold to a historical premillennial position on this question.
Eternity – We believe that after the closing of the millennium and the judgment of unbelievers (2 Thessalonians 1:9; Revelation 20:7-15), the elements of this earth are to be dissolved (2 Peter 3:10) and replaced with a new earth, wherein only righteousness dwells (Ephesians 5:5; Revelation 20:15; 21:1-27; 22:1-21). The saved will enter the eternal state of glory with God, the heavenly city will come down out of heaven (Revelation 21:2) and will be the dwelling place of the saints, where they will forever enjoy fellowship with God and one another (John 17:3; Revelation 21-22). Our Lord Jesus Christ, having fulfilled His redemptive mission, will then deliver up the kingdom to God the Father (1 Corinthians 15:24-28).
ELDER RULE
At Sovereign Way Christian Church, we believe the New Testament organizes the church in a system known as elder rule. Jesus Christ is the head of the church, but He assigns the day to day leading of local churches to a plurality of elders who exercise shared leadership. This term, elders, is confusing in our day since the title is misused by far too many churches. Elders are not a board of financially successful lay persons. Nor are they a committee that serves alongside a pastor. Every New Testament church was led by elders. Furthermore, it was always a plurality of elders. There is not a single New Testament example of a church being led by a single elder or pastor. Every instance without exception demonstrates a plurality of elders. Elders, pastors, and overseers are all the same office in the New Testament. There is no justification for separating these words into different offices. In Acts 20:17, Paul summoned the “elders” of the church of Ephesus. In Acts 20:28 he tells this group of elders that the Holy Spirit has appointed them as overseers to pastor the church of God. All three titles (pastor, elder, and overseer) are used of the same group of people. Peter does the same thing in 1 Peter 5:1-2. Peter exhorts the elders as a fellow elder himself, and commands the elders to pastor God’s flock and to eagerly provide oversight. Again, all three titles are used of one group of people. The terms elder, pastor, and overseer are simply different terms that describe the function of church leaders. Recall, there is not a single reference to a single elder leading a church, but there is always a plurality.
With this all said, any local church led by a single pastor is inherently disordered. Any local church led by a deacon board is likewise disordered. Deacons are servants and set an example for others on how to care for the needs of others, but they are not leaders in the sense that elders are. Any church that is led by elders who then serve a supervisory role over a pastor/minister is also disordered. A church where a pastor leads and is assisted by an elder board is disordered. A church with a built-in hierarchy with a senior pastor at the top followed by subordinate pastors underneath is also unbiblical in its arrangement. Instead, the New Testament presents local churches run by a group of elders that function as a council of equals. It is usually the case that a church may have a first among equals, or depending on the size of the elder board, two or three that stand out in giftedness among the many (1 Tim 5:17-18). Among the Apostles, Peter, James, and John come to mind. In the ministry of Paul, he was first among equals in his shared leadership with Barnabas. An elder who is a first among equals is not the equivalent of a senior pastor. He does not do all the thinking and make all the decisions. Instead, all elders act jointly and share equal authority and responsibility over the local church. Furthermore, the first among equals does not possess authority over the other elders. Instead, due to a variety of circumstances (giftedness, time availability, etc.,) he is being used to a greater degree than some of the other elders.
The New Testament is very clear in the qualifications of all elders. These qualifications are explicitly stated in 1 Timothy 3:1-7 and Titus 1:6-9. Implicit qualifications are found in Acts 20:17-38, 1 Timothy 5:17-22, Hebrews 13:7, 17, and 1 Peter 5:1-4. All elders are pastors since the New Testament uses the term interchangeably. Thus, the local church is to be led by a group of pastors. Given the explicit texts above, this position is held by men and not women. The Bible teaches complimentarianism rather than egalitarianism.
Finally, elder rule does not mean that no decisions are made by the congregation. Although most decisions are to be made by the elders, the adding of members and the removing of members (Matt 18:15-20; 1 Cor 5:4-5; 2 Cor 2:6) is not done exclusively by the elders, but instead such decisions are made by the congregation. Furthermore, it can be argued that the ordaining of elders requires congregational participation in that the congregation must recognize the giftedness and calling of a person as a pastor (Acts 6:3-6). Otherwise, the person likely is not called. Furthermore, the disciplining of a pastor for sin is something that also happens before the entire congregation (1 Tim 5:20). In summary, the biblical model of elder rule is a model of shared leadership among equals who endeavor to lead the flock of God according to the Word of God, but not in a way where they are unaccountable to the flock itself.
Our History
Jesus Christ created His church on the Day of Pentecost almost two-thousand years ago (Acts 2). Ever since that day, new local churches have continually sprung into existence in many places all over the world. God saw fit to bring forth Sovereign Way Christian Church as one of Christ’s local churches in May of 2010 when a few pastors from another local church clearly felt the pull of God in this direction. We started out as a house church of less than 30 members. Within two months, we moved into a local hotel conference room for nearly a year. In 2011, we moved into a small commercial space. In 2013, we moved into a bigger industrial building and remained there for five years. In 2018, the Lord blessed us with ownership of our own building. We are still at this location and have continued to experience steady growth.
For SWCC’s entire history, we have delivered the meat of God’s Word through our preaching, small group Bible Studies, evangelistic outreaches, book authorship, blogs, public debates, and involvement in global missions. In 2013, SWCC affiliated itself with the Southern Baptist Convention, thus increasing its impact in Great Commission efforts.
As a testament to the faithfulness of God, SWCC accomplished everything it did in its first seven years without a single full time pastor. All the pastors were bi-vocational. They worked full-time jobs, and then put an extra 20-30 hours a week into the care of the church. It became evident, however, that if Sovereign Way was to expand its ministry even further, it needed to begin bringing on pastors full time. In 2017, Sovereign Way was pleased to bring on one of the founding pastors, Stephen Feinstein as its first full time pastor. Since that time, there has been a steady increase in the church’s ministry output. In 2020, Sovereign Way became the sending church of a new church plant in Victorville called Sovereign Trinity Church. The goal is to continue to plant more local churches.
Sovereign Way Christian Church is serious about the Word of God and making disciples. We welcome all who desire the same to be part of the history of SWCC.
Our Deacons
